St. Thérèse of Lisieux

Born into a faithful Catholic family, Marie Thérèse Martin was the youngest of five daughters. Her father was a watchmaker, and her mother, Zelie, who died when Thérèse was four, was a lace maker. While still a child she felt the attraction of the cloister, and at fifteen obtained permission to enter the Carmel of Lisieux, taking the name of Sr. Thérèse of the Child Jesus and the Holy Face.

For the next nine years she lived a very ordinary religious life. There are no miracles or exceptional experiences recorded about her during her lifetime. She attained a very high degree of holiness simply by carrying out her ordinary daily duties with perfect faithfulness, having a childlike confidence in God's providence and merciful love and by being ready to be at the service of others at all times. She also had a great love of the Church and a zeal for the conversion of souls, and she prayed especially for priests.

She died of tuberculosis on September 30, 1897, at the age of 24, and was canonized in 1925. She has never ceased to fulfill her promise: "I will pass my heaven in doing good on earth." Her interior life is known through her autobiography called The Story of a Soul. In 1997 Pope St. John Paul II declared her to be a Doctor of the Church.

O Lord Jesus Christ, who hast said, except ye become as little children ye shall not enter into the kingdom of heaven: grant us, we beseech thee, in meekness and lowliness of heart to follow the footsteps of blessed Thérèse thy Virgin; and so at last to come unto thine everlasting kingdom; who livest and reignest with the Father in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Painting: "St. Thérèse"
by Charles Bosseron Chambers (1880–1964)

St. Jerome, Priest and Doctor

Saints are usually remembered for some outstanding virtue or devotion which they practiced, and St. Jerome certainly had many qualities which can lead to holiness, but by his own admission he suffered also from being ill-tempered at times.

Although he could be scathing in his assessment of others, his love for God was extraordinarily intense. Some of St. Jerome’s reputation for impatience with others was because he considered that anyone who taught error was an enemy of God and truth, and he went after such a person with his mighty and sometimes sarcastic pen.

He was above all a Scripture scholar, translating most of the Old Testament from the Hebrew. He also wrote commentaries which are a great source of scriptural inspiration for us today. He was an avid student, a thorough scholar, a prodigious letter-writer and a consultant to monk, bishop, and pope. St. Augustine said of him, "What Jerome is ignorant of, no mortal has ever known."

His love for scripture led him to the Holy Land because of his desire to see and pray in the places of scripture. It was there that he began work on his greatest achievement, which was the Latin Vulgate version of the scriptures.

He took up residence in Bethlehem, and the cave in which he lived was near the cave in which Jesus was born. It was where he studied and worked for many years, eventually dying there. His body is now in St. Mary Major in Rome.

O God, who hast given us the holy Scriptures for a light to shine upon our path: grant us, after the example of thy servant Saint Jerome and assisted by his prayers, so to learn of thee according to thy holy Word; that we may find in it the light that shineth more and more unto the perfect day; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Painting: "St. Jerome" 

by Jan Massys (1509-1575)

Ss. Michael, Gabriel, and Raphael, Archangels

O Everlasting God, who hast ordained and constituted the services of Angels and men in a wonderful order: mercifully grant that as thy holy Angels alway do thee service in heaven; so by thy appointment they may succour and defend us on earth; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Angels are pure, created spirits. The name "angel" means servant or messenger of God. Angels are celestial or heavenly beings, on a higher order than human beings. Angels have no bodies and do not depend on matter for their existence or activity. They are distinct from saints, which men can become. Angels have intellect and will, and are immortal. They are a vast multitude, but each is an individual person. Archangels are one of the nine choirs of angels listed in the Bible. In ascending order, the choirs or classes are 1) Angels, 2) Archangels, 3) Principalities, 4) Powers, 5) Virtues, 6) Dominations, 7) Thrones, 8) Cherubim, and 9) Seraphim.

St. Michael
The name of the archangel Michael means, in Hebrew, “who is like unto God?” and he is also known as "the prince of the heavenly host." He is usually pictured as a strong warrior, dressed in armor. His name appears in Scripture four times, twice in the Book of Daniel, and once each in the Epistle of St. Jude and the Book of Revelation. From Revelation we learn of the battle in heaven, with St. Michael and his angels combatting Lucifer and the other fallen angels (or devils). We invoke St. Michael to help us in our fight against Satan; to rescue souls from Satan, especially at the hour of death; to be the champion of the Jews in the Old Testament and now Christians; and to bring souls to judgment.


St. Gabriel
St. Gabriel's name means "God is my strength". Biblically he appears three times as a messenger. He had been sent to Daniel to explain a vision concerning the Messiah. He appeared to Zachariah when he was offering incense in the Temple, to foretell the birth of his son, St. John the Baptist. St. Gabriel is most known as the angel chosen by God to be the messenger of the Annunciation, to announce to mankind the mystery of the Incarnation. The angel's salutation to our Lady, so simple and yet so full of meaning, “Hail Mary, full of grace,” has become the constant and familiar prayer of all Christian people.


St. Raphael
Our knowledge of the Archangel Raphael comes to us from the book of Tobit. His mission as wonderful healer and fellow traveler with the youthful Tobias has caused him to be invoked for journeys and at critical moments in life. Tradition also holds that Raphael is the angel that stirred the waters at the healing sheep pool in Bethesda. "God has healed" is the meaning of his name.

The Rich Man and Lazarus

Jesus said to the Pharisees, "There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, full of sores, who desired to be fed with what fell from the rich man's table; moreover the dogs came and licked his sores.”

- St. Luke 16:19-21

Our Lord tells a story, putting two men before us: one is a certain rich man, and the other is a beggar named Lazarus. In the story they are strangers to each other. The rich man lives in abundance and luxury. The poor man lives in extreme poverty. They live only a short distance from each other, but they never meet. So separate were they, in fact, that the rich man never actually refused anything to Lazarus; rather, the rich man just never noticed Lazarus, even though the beggar was right outside the rich man’s door.

The rich man had his own world, constructed of money and pleasure and plenty, and his comfort so insulated him that he was blind to everything and everyone else.

In the story, the rich man and Lazarus both die. Lazarus is carried to the bosom of Abraham – in other words, he receives eternal peace, allowing him to live in an intimacy with God and in the company of those holy men and women who have gone before him. The rich man, on the other hand, is given over to torments and to the torture of burning flames. He is so thirsty that even a moistened fingertip on his lips would bring a comfort beyond description.

And between the two there is an unbridgeable chasm, not unlike that which had been erected by the rich man while they lived in this world. They were strangers on earth, and so they remain strangers now – but with one big difference. The rich man is deeply aware of the separation, and it causes him untold suffering.

Our Lord is emphasizing the vast difference between their situations on earth, and their situations in eternity. In heaven, the poor man Lazarus is showered with blessings, and the rich man is deprived of everything. But their situations aren’t simply reversed. They are, in fact, quite different. Lazarus does not now live in the midst of worldly wealth; rather, his wealth is that of a peaceful and happy life with God. The rich man is in torment, but not like the torments of Lazarus on earth. Rather, because the rich man had put his trust in material wealth on earth, he gets exactly what money and possessions can give in the after-life – absolutely nothing.

The lesson is clear. Our earthly choices determine our eternal life. After death, no reversal is possible. This is what Christ tells us in this parable. He makes it clear what is really at stake when we make our free choices here. And yet, there are those who see this as being somehow “unfair” on the part of God. There are those who don’t like it because it doesn’t fit in with their picture of God and His mercy. How could one’s eternal destiny be the result of a momentary lapse? How could the Lord be so unkind as to hold us to such a severe accounting?

We can make some observations. This parable is not referring to a “momentary lapse.” No, the choices over a lifetime is what our Lord is talking about. Where do we place our security? In things, or in God? That is the choice.

In the final point of the parable we see that the rich man is in some shock over the torment he is enduring, so he makes a request of Abraham. He asks him to send Lazarus back to earth to warn his brothers. He thinks that when they see a dead man back on earth, they will reform themselves and so be able to escape the horrible fate of their brother. But Abraham refuses his request. “If they don’t hear Moses and the prophets, they’re not going to be convinced, even if someone returns to them from the dead.”

At first it seems to be a cruel response. “Why not try?” we think. We might even be somewhat impressed by the concern the rich man shows for his brothers. And yet, Abraham’s response is right. We are inclined to think that something spectacular and out of the ordinary could be just the thing to help us in getting our spiritual lives together. What else would explain the sometimes-desperate search for signs that we see even among otherwise faithful Catholics? A dancing sun, a weeping Madonna, a rosary supposedly turning to gold, is something that people think will perhaps take their lives out of the ordinary. But those things, by themselves, cannot change hearts. Only God can do that. And that is why Abraham’s response is so hopeful and important for us.

We do not need extraordinary signs and spectacular happenings to learn the truth. Our eternal salvation – the truth we need – is as close as the tabernacle. It is as close as the confessional. It is as close as the bended knee and the thirsting spirit. Those brothers in the parable already had Moses and the prophets. We already have the Gospel of Jesus Christ – and it is that Gospel which is our source of comfort, our source of life, our source of eternal salvation. It is that Gospel which allows us to live in the peace that Lazarus came to know. We have the Lord Jesus Christ, in His Word and in His sacraments, and all that is ministered to us through Christ’s Holy Catholic Church. We need look no further.

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Painting: "The Rich Man and Lazarus"

by Leandro Bassano (1557 - 1622)

St. Vincent de Paul, Priest and Confessor

St. Vincent was born of poor parents in a little village in France, in about 1580. He was able to go to school, which was run by a community of Franciscans, and it was there that he learned the value of humility and poverty, and the importance of serving others. Young Vincent was a good student, and in fact, he made such good progress that when he was in his fourth year of school, a wealthy man chose him to be a tutor for his own children, and Vincent was able to continue his studies at the same time, using the money he earned to pay for his education. When he was about sixteen, he went to the University for his theological studies, and he was eventually ordained to the priesthood.

St. Vincent was a very young priest in 1605, and he was travelling on a ship off the coast of France, when the ship was attacked by a band of pirates. They were Muslims from north Africa, and they captured St. Vincent and carried him off to Tunis, where he was sold into slavery. He lived as a slave for about two years, but then he managed to escape. Having gained his freedom, he went immediately to Rome to give thanks to God, and he then returned to France. Once again he became a tutor for the children of a wealthy family, and it was during that time that he had an important experience which changed the direction of his life.

There was a poor servant in the household who was dying. St. Vincent went to him to hear his last confession and to prepare him for death, and as he visited him, St. Vincent realized that the poor and those who worked in service to others really hadn’t been receiving very much spiritual care. When he brought this to the attention of his employers, they urged him to do what he thought best to remedy the situation. He began a great ministry to the poor, preaching missions so they could know the Gospel, and he founded a religious community for men and also another for women, whose purpose was to serve the poor.

St. Vincent’s work was recognized throughout the Church, and although many wanted to honour him, he himself remained completely humble, continuing his work for the poor. He became known as the Apostle of Charity, continuing his work, until he died at the age of eighty. His work continues through the communities of priests and sisters which he established, and also through the Church’s Society of St. Vincent de Paul, which encourages laypeople to join in the work of alleviating the needs of the poor.

O God, who didst strengthen blessed Vincent de Paul with apostolic power for preaching the Gospel to the poor, and for promoting worthiness in the clergy: grant, we beseech thee; that we who reverence his pious deeds may also be taught by the example of his virtues; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Ss. Cosmas and Damian, Martyrs

The commemoration of St. Cosmas and St. Damian is one of the most ancient feasts of the Church, and these two martyrs have been honoured in the East and West, including the building and dedication of churches in their honour in many places, including Rome and Constantinople. Along with St. Luke, they are the patron saints of doctors. Although we cannot be certain of the details of their lives, the information that has come down to us is of very early origin.

Saints Cosmas and Damian were venerated in the East as the "moneyless ones" because they practiced medicine at no charge. They were twin brothers, born in Cilicia (in what is now Turkey). They studied in Syria and became skilled physicians.

Since they were prominent Christians, they were among the first arrested when the great persecution under Diocletian began. Lysias, the governor of Cilicia, ordered their arrest, and they were beheaded in about the year 287. Their bodies, it was said, were carried to Syria and buried at the ancient Syrian city of Cyrrhus, which then became known as Hagioupolis – the City of the Holy Ones.

They were venerated very early and became patrons of medicine, known for their miracles of healing. The Emperor Justinian asked the heavenly aid of these saints and was cured by their intercession, leading the emperor to give special honour to the city of Cyrrhus where their relics were enshrined. Their basilica in Rome, decorated with beautiful mosaics, was dedicated in the year 530. They are named in the Roman Martyrology and in the Canon of the Mass, testifying to the antiquity of the celebration of their feast day.

Cosmas and Damian were not only ideal Christians by their practice of medicine as an act of Christian charity, but they also testify to God's blessing upon the science and art of healing, affirming the Christian understanding of the physical and spiritual unity of each person.

Grant, we beseech thee, Almighty God: that we who celebrate the heavenly birthday of Saints Cosmas and Damian, thy Martyrs, may by their intercession be delivered from all evils that beset us; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Icon: "Saints Cosmas and Damian" 17th c.

Historic Museum in Sanok, Poland

Our Lady of Walsingham

In the year 1061 the lady of the manor of Little Walsingham in Norfolk, a widow named Lady Richeldis, prayed to the Blessed Virgin, asking how she could honour her in some special way. In answer to this prayer Mary led Lady Richeldis in spirit to Nazareth and showed her the house in which she had first received the angel's message and where she spoke her "fiat" in answer.

The Virgin Mary told Richeldis to take the measurements of this house and build another one just like it in Walsingham. It would be a place where people could come to honour her and her Son, remembering especially the mystery of the Annunciation and Mary's joyful 'yes' to conceiving the Saviour.

The late eleventh century and all through the twelfth and thirteenth centuries was the era of the crusades, which saw a growing interest in the sites consecrated by the human presence of Jesus in the Holy Land. But now pilgrims need not go so far; in England itself there was a 'new Nazareth' built by one of their own countrywomen.

The actual house from Nazareth was moved – perhaps even miraculously – to Loreto, and we find that the measurements of the house in Loreto and the house in Walsingham are the same.

Why venerate a house? Because it reminds us that the Word-made-Flesh lived as Man with mankind.

O God, who, through the mystery of the Word made flesh, didst in thy mercy sanctify the house of the Blessed Virgin Mary: do thou grant that we may keep aloof from the tabernacle of sinners, and become worthy indwellers of thy house; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Pius of Pietrelcina

St. Pius (Francesco Forgione) was born in 1887 in Pietrelcina, a town in southern Italy. His was a family of farmers, and his father worked also as a shepherd to support the family. In fact, when St. Pius was a boy his father was away for periods of time because he had gone to America looking for work, sending money back to his family. When St. Pius was 15 he entered the novitiate of the Capuchin Friars and made his first vows when he was 19. He suffered several health problems, but he was eventually ordained at age 22 on 10 August 1910, and was known after that as Padre Pio.

He had been a priest for about eight years. One morning he was praying before a crucifix, when he received the stigmata, the physical marks Christ's crucifixion. Because this became a source of curiosity for so many people, Padre Pio was forbidden from having any public ministry for some years, even having to say Mass privately. This was a tremendous burden for him; however, he accepted it in complete obedience to his superiors. But as word spread, especially after American soldiers brought home stories of Padre Pio following WWII, the priest himself became a point of pilgrimage for both the pious and the curious. He would hear confessions by the hour, reportedly able to read the consciences of those who held back. He was able to bi-locate, levitate, and heal by touch, although he himself never understood or emphasized these gifts.

People always seem to be most fascinated with these dramatic gifts, but the foundation of St. Pius’s life was his total love for Jesus, especially in the Blessed Sacrament, and his life of prayer for others, especially prayer for healing – both spiritual and physical healing. In fact, in 1956 he founded the House for the Relief of Suffering, a hospital that today serves about 60,000 patients a year.

St. Pius died in 1968, and people continued to report many miracles and healings that had come through his intercession. Pope John Paul II beatified him in 1999, and then in 2002 he was canonized in the presence of more than 300,000 people who gathered in Rome for the Mass.

Almighty everliving God, who, by a singular grace, didst give the Priest Saint Pius a share in the Cross of thy Son and, by means of his ministry, renewed the wonders of thy mercy: grant that, through his intercession, we may be united constantly to the sufferings of Christ, and so brought happily to the glory of the Resurrection; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Matthew, Apostle and Evangelist

As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, "Follow me." And he rose and followed him. And as he sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw this, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?" But when he heard it, he said, "Those who are well have no need of a physician, but those who are sick. Go and learn what this means, `I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, "Follow me." And he rose and followed him. And as he sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw this, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?" But when he heard it, he said, "Those who are well have no need of a physician, but those who are sick. Go and learn what this means, `I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."

St. Matthew 9:9-13

Matthew was a Jew who worked for the occupying Roman forces, collecting taxes from other Jews. The Romans didn’t care what the tax collectors got by collecting extra for themselves, and so they were generally hated as traitors by their fellow Jews. The Pharisees lumped them with "sinners.” So it was shocking to them to hear Jesus call such a man to be one of His followers.

Matthew got Jesus in further trouble by having a sort of going-away party at his house. The Gospel tells us that "many tax collectors and those known as sinners" came to the dinner. The Pharisees were still more shocked. What business did this supposedly great teacher have associating with such immoral people? Jesus' answer was, "Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, 'I desire mercy, not sacrifice.' I did not come to call the righteous but sinners.” Jesus is not setting aside ritual and worship; rather, he is saying that it cannot be a substitute for loving others.

When Jesus saw Matthew sitting at his tax office – no doubt counting his day's profit – Jesus spoke only two words: "Follow me." Those two words changed Matthew from a self-serving profiteer to a God-serving apostle who would bring the treasures of God's kingdom to the poor and needy. He turned from his sin, so that he could follow Jesus.

O Almighty God, who by thy blessed Son didst call Saint Matthew from the receipt of custom to be an Apostle and Evangelist: grant us grace to forsake all covetous desires and inordinate love of riches; and to follow the same thy Son Jesus Christ; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Image: "St. Matthew and the Angel"

by Simone Cantarini (1612-1648)

Choosing the Master

Jesus said to his disciples, “There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’”

- St. Luke 16:1,2

Our Lord tells of a steward, a manager, who has wasted his employer’s resources. His employer – a rich man – heard that this steward was doing some dishonest things, not reporting accounts accurately, so he calls the steward in and immediately dismisses him. The steward sees that this is the end of the road for him; he doesn’t want to do manual labor, he certainly doesn’t want to beg. At this point, he has nothing to lose, so he decides that he might as well do something daring. Rather than leaving the estate, as he was told to do, instead the disgraced steward calls the largest debtors that his employer has, and he cancels a substantial portion of each debt. He has a plan – a desperate one, certainly – but he is hoping to accomplish a couple things. First, maybe the rich man will be grateful to get something, rather than having to write off the debts completely. And the steward is buying a little insurance for the future. If he is really being turned out on the street, perhaps these debtors will remember that he gave them a deal, and they will do him a good turn when he is unemployed.

When we first hear this story, we might expect that Jesus would condemn what seems to be a dishonest, almost underhanded, approach by the steward. But Christ doesn’t. In fact, He actually praises the steward in the story, and in so doing He makes a point. He says that the children of this world are more resourceful – more clever – than the children of light.

Now we should understand, it’s not the actual conduct of this steward that Jesus wants us to admire; rather, it is his boldness and his resourcefulness. He was able to tackle a serious situation in an organized and intelligent way. Our Lord wants us to show the same kind of intelligence and boldness in our service to God. So He urges us, “Make friends for yourselves through your use of this world’s goods, so that when they fail you – whether it be money, or power, or position – because you have used those things wisely, you will have a place in eternity.”

Of course, there are many people who do depend on those things for security, because they think of security only in terms of this world, for this life. But the things of this world eventually are going to fail us. We cannot take them with us. We won’t be presenting them to Christ on the Day of Judgement. What we will be presenting is how we have used those things. If we have been wise in using our possessions, our money, our position, our influence, by using those things in God’s service, and for the good of others, it will serve as a favourable reference on our behalf to God our Father. Obviously, we cannot “buy” ourselves into heaven – but Jesus is giving us a concrete application of the parable. What the steward did becomes a lesson: he used his abilities now, so that he might gain something later. Our Lord is telling us that if we detach ourselves from a consuming over-dependence on our possessions now, we will be able to have a share in His kingdom.

We all know that money and possessions are a necessary part of life. We have responsibilities to discharge, and there is nothing intrinsically wrong in making our lives enjoyable. But legitimate responsibilities can be twisted into an obsession with having nothing but the best, and lots of it. Enjoyment can become a constant search for new things and new experiences, as ends in themselves, and these things can gain an unhealthy control over our lives. And when this control is given a free rein, then our lives become warped.

We don’t have to look very far around us to see how easily man is corrupted by the things of this world, and how all too often people really don’t care who gets hurt in their clamour to reach the top of what the world would call success. Now, some of us might be thinking that since we’re not among the great financiers of the world, and since we don’t have lots of power over other people, perhaps this doesn’t really apply to us. But Jesus thinks otherwise: He says that the person who is faithful in little things will also be faithful in greater things; and that the person who is untrustworthy in little things will also be untrustworthy in greater things. And He goes one to say that if you cannot be trusted with the things of this world, then how will you be trusted with the things of eternity?

So, we must make a choice – a choice between two demanding masters that are incompatible with one another. We must choose either God or money, between our eternal good, or the temporary pleasures that we can buy in this life. And as we make this choice, and carry through with our choice, we must show the same intelligence and resourcefulness that was shown by the steward in the parable. Obviously, money and things in this world are part of our lives, and it would be absurd to deny it. But we must observe certain guidelines in using our possessions, because if we don’t operate properly in our life here on earth, then there is a distinct possibility that we will make ourselves unworthy of eternal life. In fact, the lesson is really quite simple: money must be mastered; it cannot be allowed to master us in the slightest way, because if it does, it may well spoil eternity for us.

The bottom line is this: that we must choose to serve God exclusively. All that we have, all that we are, comes from Him, and He urges us to invest what we have wisely – not on temporary things, but on things which matter. We are to invest in the things of God – which means taking care of our personal and family responsibilities, of course – but also using our resources to care for others outside our immediate circle; to invest in the spread of the Gospel; to support the means of helping others grow in their faith and knowledge of God.

So we must choose who is our master. If our master is mammon, money, the things of this world – if our vision is so stunted that it sees only the things we want for ourselves in the here-and-now – then we are in for a lot of disappointment. But if our master is God, then He is the one we want to please. And in doing that, we will be even better than the steward in the parable, because rather than just investing in our future in this life, we’ll be investing in our eternal life with Almighty God.

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Image: "Christ Tempted By Satan"

by Georg Karl Franz Cornicelius (1825–1898)

The Holy Martyrs of Korea

On September 20th we celebrate the Memorial of Saint Andrew Kim Tae-gon, priest and martyr, Saint Paul Chong Hasang, martyr, and their companions, the martyrs of Korea.

The Catholic faith came to Korea during the Japanese invasion in 1592 when some Koreans were baptized, probably by Christian Japanese soldiers. Evangelization was difficult because Korea refused all contact with the outside world except for an annual journey to Peking to pay taxes. On one of these occasions, around 1777, Christian literature obtained from Jesuits in China led educated Korean Christians to study. A home Church began. When a Chinese priest managed to enter secretly about twelve years later, he found 4,000 Catholics, none of whom had ever seen a priest. Seven years later there were 10,000 Catholics. Religious freedom didn’t come until 1883.

In the meantime, there were horrible persecutions against the Christians. The major religion in Korea consisted of ancestor worship, and this was considered to be a cornerstone of their society. If anyone refused to take part in ancestor worship, they were considered traitors to the country, and would be killed. Obviously, Catholics would not be able to be part of that, and as a result, more than 8,000 of them were executed, and in unspeakable ways. Most of them were simple country people, whose names were known only to those closest to them. 103 of them were canonized by name, by Pope John Paul II in 1984.

O God, who wast pleased to increase thy adopted children in all the world, and who made the blood of thy Martyrs Saint Andrew Kim Tae-gon and his Companions a most fruitful seed of Christians: grant that we may be defended by their help and profit always from their example; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Theodore of Canterbury

St. Theodore was born in Tarsus, and after he became a priest, he came to the attention of the Pope, who decided to send him to Britain to become the seventh archbishop of Canterbury. He was consecrated in 668, and became the first archbishop to rule the whole English Church. After his consecration he set out from Rome with St. Adrian, who had been abbot of a monastery, and also St. Benedict Biscop, who would become one of the great English abbots. 

In 669 they reached Canterbury, where Theodore made Adrian the abbot of SS. Peter and Paul monastery, afterward named St. Augustine's. There they created a famous school influential in the lives of such brilliant scholars as the celebrated historian St. Bede the Venerable and the skilled church architect St. Aldhelm.

Theodore set about organizing the Church throughout England. Many of the sees had no bishops when he first arrived, and others sees needed to be divided. In 672 he called the first general synod of the bishops of the English Church to settle many important questions about the discipline and life of the Church in England.

Theodore's greatest achievement was to adapt the Roman ideal of a centralized church to English conditions. His establishment of a centralized church under the archbishopric of Canterbury in close alliance with secular rulers was maintained by his successors.

Theodore and Adrian brought organization and education to the English Church, and what they established there continue on to this day within the Ordinariates, which follow many of the traditions they began.

O God, whose Bishop Theodore was called to England to set the Church on a firm foundation: by his prayers, build us always anew on the rock that is Christ; and keep thy household faithful to the call we have received; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

The Ember Days

The Ember Days are four separate sets of three days within the same week — specifically, the Wednesday, Friday, and Saturday — within the circuit of the year, that are set aside for a modified fasting and prayer. The Ember Days are known in Latin as the quattuor anni tempora (the "four seasons of the year"). There are those who say that the word “ember” is a corruption of the Latin "tempora" from the title, but it is as likely that it comes from the Old English word “ymbren” which means a “circle." As the year progresses and returns to its beginning, the ember days are part of the circle of the year. These days of prayer and fasting originated in Rome, and slowly spread throughout the Church. They were brought to England by St. Augustine with his arrival in the year 597.

The fasting is modified – basically no food between meals – and there are particular things for which we are to pray and give thanks. These days are to be used to give thanks for the earth and for the good things God gives us -- for our food, for the rain and the sunshine, for all the blessings of life through nature. And because of that, it is a time when we remind ourselves to treat creation with respect, and not waste the things God has given us.

Another important aspect of the Ember Days is for us to pray for those men called to be priests or deacons. We pray also for those who are already ordained – for our clergy, especially for our bishop, and for the Holy Father. Of course, we pray for all this throughout the year, but the Ember Days bring all this to mind in a special way, so that we can concentrate our prayers during these four periods of time throughout the year.

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For those to be ordained:

Almighty God, the giver of all good gifts, who of thy divine providence hast appointed divers Orders in thy Church: give thy grace, we humbly beseech thee, to all those who are called to any office and ministry for thy people; and so fill them with the truth of thy doctrine and clothe them with holiness of life, that they may faithfully serve before thee, to the glory of thy great Name and for the benefit of thy holy Church; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

For the choice of fit persons for the ordained ministry:

O God, who didst lead thy holy Apostles to ordain ministers in every place: grant that thy Church, under the guidance of the Holy Spirit, may choose suitable men for the ministry of Word and Sacrament, and may uphold them in their work for the extension of thy kingdom; through him who is the Shepherd and Bishop of our souls, Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

 

For all Christians in their vocation:

Almighty and everlasting God, by whose Spirit the whole body of thy faithful people is governed and sanctified: receive our supplications and prayers, which we offer before thee for all members of thy holy Church, that in their vocation and ministry they may truly and godly serve thee; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

SS. Cornelius and Cyprian, Martyrs

The Church had been without a pope for about a year because of the persecution of the Emperor Decius when Cornelius was elected Bishop of Rome in 251. Although it was a time of persecution, that wasn’t the biggest problem he had to face. Divisions in the Church had been taking place, stemming from the argument about whether or not the Church could forgive a person’s very serious sins – for instance, if someone had turned away from their faith, but then wanted to return to the Church, the question was whether the Church could give forgiveness and take that person back. A popular priest during that time named Novatian was against the practice of giving forgiveness. He claimed that the Church had no power to pardon those who had lapsed during time of persecution. The same applied to cases of murder, and other serious sins. In fact, Novatian felt so strongly about this that he set himself up as a rival pope.

However, St. Cornelius, with the strong support of St. Cyprian, the bishop of Carthage in North Africa, insisted that the Church did have the power to forgive apostates and other sinners, and that they could be re-admitted to Holy Communion after having performed an appropriate period of penance. Some letters of Cornelius to Cyprian together with Cyprian’s replies have survived.

A synod of Western bishops in Rome in October 251 upheld Cornelius, condemned the teachings of Novatian, and excommunicated him and his followers. When persecutions of the Christians started up again in 253 under Emperor Gallus, Cornelius was exiled and he died as a martyr.

His friend and supporter, St. Cyprian was from a very wealthy pagan background, but he became a Christian, and was known as a great orator. After his baptism he distributed most of his wealth to the poor, and was eventually ordained as a priest, and then became the bishop of the city of Carthage, where he had grown up. Just as Pope Cornelius faced persecution, so did Cyprian. He was a strong defender of the teaching of Cornelius, and even though they lived a continent apart, after they were both martyred, they were always linked together in the mind of the Church as having stood up for the mercy of God, and His desire to forgive the sins of those who repented.

O God, who didst give Saints Cornelius and Cyprian to thy people as diligent shepherds and valiant Martyrs: grant that, through their intercession, we may be strengthened in faith and constancy and spend ourselves without reserve for the unity of the Church; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Our Lady of Sorrows

Immediately following the Feast of the Exaltation of the Holy Cross, the Church commemorates the Blessed Virgin Mary as Our Lady of Sorrows, remembering her standing at the foot of the cross, keeping a sorrowful vigil as she saw her son dying. 

Over time it came to include what are called the Seven Sorrows of the Blessed Virgin Mary, growing out of the prophecy of St. Simeon, who, at the time of the Presentation, told Mary that a sword should pierce through her own soul. 

These seven sorrows are: 
The Prophecy of Simeon concerning the Jesus, born for the rise and fall of many.
The Flight into Egypt of the Holy Family.
The Loss of the Child Jesus for Three Days.
The Meeting of Jesus and Mary on the way to Calvary.
The Crucifixion, where Mary stands at the foot of the cross.
The Descent from the Cross, with Jesus placed in Mary's arms.
The Burial of Jesus. 

This commemoration helps us to remember Mary’s sacrifice for our salvation, and also the importance of avoiding things in our own lives which would cause further sorrow to Mary, who is our Mother. 

O God, who didst will that in the passion of thy Son a sword of grief should pierce the soul of the blessed Virgin Mary his Mother: Mercifully grant that thy Church, having shared with her in his passion, may be made worthy to share in the joys of his resurrection; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

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Painting: "Our Lady of Sorrows" 

by Rogier van der Weyden (1400-1464)

Lifted up

Jesus said, As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whoever believes in him may have eternal life. For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.

- St. John 3:14-16

There are two great facts which Christ, during His earthly ministry, impressed upon His disciples: first, that He was the Messiah; and secondly, that He was the suffering Messiah. All through the early part of His ministry, the first of these facts is prominent, and during that part of His ministry we hear very little about His death.

But after a time there comes a change. The first lesson has been learned, and the apostles came to see in their Master the long-promised Messiah. St. Peter’s confession has been made: “Thou art the Christ, the Son of the living God.” And then what follows? The Scriptures tell us, “From that time forth Jesus began to show to His disciples how that He must go to Jerusalem, and suffer many things at the hands of the elders and chief priests and scribes, and be killed, and be raised again on the third day.” From that point onward, Christ speaks of His death as a necessity, as something indispensable.

The shadow of the Cross stretches over His life. He speaks of His blood as being shed for the remission of sins, and His body as being given for His disciples. He says that He has come “to give His life as a ransom for many.” 

All of this prepares us for what we find in the teaching of the apostles. We find in their writings a great stress upon the death of Christ, and that the greatest blessings and highest gifts are always connected with His suffering and with the shedding of His blood. 

Throughout Scripture we read of forgiveness, of redemption, of healing, of cleansing, of sanctification -- of atonement -- all won for us by the death of Christ -- all coming to us through that great fact of history, that He was “lifted up” upon the Cross, and there He died – and He has left us the Most Holy Sacrament of the Altar, which gives us immediate and daily access to all His saving work.

Exaltation of the Holy Cross

After the crucifixion of our Lord on the hill of Calvary, and after His subsequent resurrection from the nearby tomb where His body had been placed, there was a concerted effort by both the Jewish and Roman authorities in Jerusalem to obliterate any physical evidence or reminder of these events. They didn’t want there to be any rallying-place for the disciples of Jesus to gather, so dirt was piled up over the general site, and with the passage of time there were pagan temples built on top of it. But a persistent story was passed from generation to generation; namely, that the Cross on which Christ had died had been hidden somewhere underneath the site which was subsequently covered by pagan places of worship.

Saint Helena, the mother of the Emperor Constantine, was nearing the end of her life. A devout Christian, she received the divine inspiration that she should journey to Jerusalem to excavate the area where the Holy Sepulchre was, and attempt to locate the True Cross. The year was 326, and she set off on her pilgrimage. When St. Helena arrived in Jerusalem she was able to find someone who was very familiar with the story of where the Holy Cross had been hidden, and she ordered the excavation to begin – obviously able to arrange such a project because she was the Emperor’s mother.

The excavation was a success, but the problem was that three crosses were found on the spot. How was St. Helena to determine which one was the True Cross of Jesus? What happened next has come to us down through history in a tradition which tells us that St. Helena, along with the Bishop of Jerusalem, devised an experiment. The three crosses were taken to a woman who was near death; when she touched the True Cross, she was healed. This confirmed to St. Helena that the actual Cross upon which our Lord was crucified had been found.

Such a discovery called for celebration, and along with the great rejoicing and prayers of thanksgiving to God, the Emperor Constantine ordered that two churches be built – one at the site of the burial of Christ (the Holy Sepulchre) and one on the site of the crucifixion (Mount Calvary). Because the sites were very close to one another, the churches were actually connected by a great colonnade, and today they are fully incorporated as one structure. The solemn dedication of the churches took place on September 13 and 14, in the year 335. The Feast of the Exaltation of the Holy Cross was fixed on September 14th, spreading from Jerusalem, on to other churches, until by the year 720 the celebration was kept throughout the whole Church.

The story doesn’t end there. In the early seventh century, the Persians conquered Jerusalem. The Persian king looted the city and stole the True Cross, taking it to Persia. Eventually, however, the Emperor recaptured the True Cross and brought it back to Jerusalem. The tradition says that he carried the Cross on his own back, but when he attempted to enter the church on Mount Calvary, he was unable to take another step. Bishop Zacharias of Jerusalem saw that the emperor was having difficulty, and so advised him to take off his royal robes and crown, and to dress in a penitential robe instead. As soon as the Emperor took the bishop’s advice, he was able to carry the True Cross into the church, where it was enshrined for the veneration of the Faithful. Eventually, smaller pieces of the relic were distributed throughout Christendom.

Almighty God, whose Son our Saviour Jesus Christ was lifted high upon the cross that he might draw the whole world unto himself: Mercifully grant that we, who glory in the mystery of our redemption, may have grace to take up our cross and follow him; who liveth and reigneth with thee and the Holy Spirit, one God, in glory everlasting. Amen.

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Pictured: Site of Calvary,
Basilica of the Holy Sepulchre 

"Thy Kingdom come, thy Will be done..."

In the wake of a horrible week during which we remembered the anniversary of the shocking attack on our country; a week in which we witnessed the appalling assassination of a young husband and father who had devoted his life to God and to restoring civility to our national conversations; a week with yet another school shooting all but ignored because of the disorientation of a nearly overwhelming series of events, we can regain our footing by turning to God in prayer - and the best prayer is the one taught to us by Christ Himself.

In the Lord's Prayer we pray for God to reign in our lives and in our world: "Thy kingdom come, thy will be done on earth as it is in heaven."

What do we mean when we pray, “Thy will be done on earth as it is in heaven”? We are praying that something will come about, but which has not yet fully happened. We are praying that God will bring about His heavenly purpose on earth. We are praying that God would use us to do His divine will. We are making ourselves available to do the will of our heavenly Father, to fulfill His purpose.

This was the prayer of Mary after the angel Gabriel had revealed to her the will of God in bearing the Incarnate Word, Jesus. “I am the handmaid of the Lord. Be it unto me according to thy word.” Mary prayed that God’s divine will might be done in her life, and the world was transformed because of her “yes” to God’s will. Even our Lord Jesus, the Incarnate Word of God, when He was in agony in Gethsemane, prayed to His Father, “Nevertheless not my will, but thine be done.”

When we pray, “Thy will be done” we are not simply resigning ourselves to whatever happens; rather, we are praying for triumph – that is, the triumph of God’s divine will. That prayer is not an invitation to passively stand by, acquiescing to prevailing circumstances; rather, it is a means of buttressing our resolution to fight for what is right, noble and true, for whatever is pure, lovely and admirable. It is to pray for the spirit of victory, the victory of God’s will, of God’s reign, of God’s kingdom – here on earth, as it already is in heaven.

St. John Chrysostom, Bishop and Doctor

St. John Chrysostom is known as one of the greatest preachers in the long history of the Church, and surely his homilies form a major legacy, but John lived at a time and in circumstances which demanded great holiness – something which God granted him in abundance.

John was born in 347, the son of Christian parents. His mother, Anthusa, was widowed at the age of twenty, soon after his birth. Anthusa gave all of her attention to her son. She gave him the best classical education available, and he was enrolled as a catechumen when he was eighteen. He came under the influence of Bishop Meletius of Antioch, who baptized him and ordained him lector.

At this time, John felt called to lead the life of a monk-hermit. He took up residence in a cave, spent his time studying the Scriptures, and put himself under the discipline of an elderly hermit named Hesychius. The discipline was demanding and austere, eventually breaking the health of John. He returned to Antioch, where he was ordained a priest, and he came to be known as a great preacher.

During the next twelve years the people of Antioch were enthralled with his sermons. He preached with a depth of knowledge and persuasiveness that were memorable to those who heard him. It was during this time that he received the nickname of Chrysostom, or “golden mouth,” because it was commonly said that “his words are like pure gold.” In the year 397, the Emperor Arcadius appointed John Chrysostom to the vacant See of Constantinople. It was feared that John’s humility would lead him to refuse the position, so he had to be lured to Constantinople, where he subsequently was consecrated bishop in 398.

It was not a peaceful or holy place in which John Chrysostom found himself. There was an abundance of political intrigue. Fraud and extravagance were the order of the day. Those around him were driven by their raw ambition to be advanced in their positions. John Chrysostom brought about immediate changes: he cut back expenses; he gave generously to the poor; he constructed hospitals. He set about reforming the clergy, called the monks back to a life of discipline, and reminded all the people of the importance of leading faithful and moral lives.

As might be expected, his program of reforms made enemies – especially the Empress Eudoxia along with Theophilus, Patriarch of Alexandria. With the city of Constantinople in an uproar and his life under threat, John was exiled by the emperor in the year 404.

The situation continued to deteriorate, with the papal envoys being imprisoned, and John (who was defended by the pope and who had ordered John to be restored to his See) was sent even further into exile. Eventually he found himself six hundred miles from Constantinople, across the Black Sea. St. John Chrysostom was weary and he was sick. He died in exile in the year 407, and yet his last words were, "Glory to God for all things."

O God of truth and love, who gavest to thy Bishop John Chrysostom eloquence to declare thy righteousness in the great congregation, and courage to bear reproach for the honour of thy Name: mercifully grant to the ministers of thy Word such excellence in preaching; that all people may share with them in the glory that shall be revealed; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

The Most Holy Name of Mary

Following upon the Feast of the Nativity of the Blessed Virgin Mary which was celebrated on September 8th, it is on September 12th that we commemorate the giving of her name by her parents, Ss. Joachim and Anne. They chose the Hebrew name of Miryãm, which means “lady” or “sovereign.” The feast of the Holy Name of Mary originated in Spain and was approved by the Holy See in 1513. It was Pope Innocent XI who extended its observance to the whole Church in 1683, and for a very special reason. It was an act of thanksgiving to our Lady for the victory on September 12, 1683 by John Sobieski, king of Poland, over the Turks, who were besieging Vienna and threatening the West.

What happened was this: the Turks had been hammering the city of Vienna for a couple of months, and finally enough was enough. Under the leadership of Poland’s king an army comprised of Germans, Austrians and Poles made their move against the Turks, routing them completely. It was such an important victory that the Pope was inspired to do something special – thus, what had been a localized commemoration was now an act of thanks from the whole Church. But there’s more to the story…

When the Turks made their hasty retreat there were all sorts of things left behind, including several sacks containing a strange bean unknown to the victors. Thinking it was food for the invaders’ camels, the Viennese were about to dump it all in the Danube. But there was a citizen of Vienna who had been a captive under the Turks. He knew these beans were roasted by the Turks, and after grinding them up they would put them in hot water, making a drink they really seemed to relish. This man, Kolinsky, received exclusive permission to make and sell this new and unfamiliar drink – coffee.

The Viennese people hated it. It was bitter. The grounds got stuck in their teeth. It didn’t seem much better than drinking a cup of mud. Then a friend of Kolinsky made a suggestion. Strain out the grounds. Put a little milk in it to lighten it up. Add some sugar to make it more palatable. After following that advice, the people flocked to buy it, and so the first coffee house was born.

But let’s face it – what’s a cup of coffee without something to go with it? And with that came a new pastry which not only tasted good, but poked a stick in the eye of the defeated Muslim invaders. The delectable comestible was formed into the shape of a crescent – that symbol which had become so hated during the Turkish occupation – and with every bite of these wonderful pastries the Viennese were able to have another small victory over their invaders.

So there we have it. There’s the story of how Turkish coffee was made drinkable, and how the croissant – the “Turkish crescent” – came into being. And it all happened as part of the victorious triumph achieved under the banner of the Most Holy Name of Mary.

Grant, we beseech thee, Almighty God: that thy faithful people who rejoice in the name and protection of the most holy Virgin Mary, may by her loving intercession be delivered from all evils on earth and be found worthy to come to everlasting joys in heaven; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Remember and pray...

 

World Trade Center, 9/11

O God, whose mercies cannot be numbered: Accept our prayers on behalf of thy servants departed, and grant them an entrance into the land of light and joy, in the fellowship of thy saints; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

Pentagon, 9/11

For none of us liveth to himself,

and no man dieth to himself.

For if we live, we live unto the Lord,

and if we die, we die unto the Lord.

Whether we live, therefore, or die,

we are the Lord's.

Shanksville, Pennsylvania, 9/11

Thou only art immortal, the creator and maker of mankind; and we are mortal, formed of the earth, and unto earth shall we return. For so thou didst ordain when thou createdst me, saying, "Dust thou art, and unto dust shalt thou return." All we go down to the dust; yet even at the grave we make our song: Alleluia, alleluia, alleluia.

ALMIGHTY God, who hast given us this good land for our heritage; We humbly beseech thee that we may always prove ourselves a people mindful of thy favour and glad to do thy will. Bless our land with honourable industry, sound learning, and pure manners. Save us from violence, discord, and confusion; from pride and arrogancy, and from every evil way. Defend our liberties, and fashion into one united people the multitudes brought hither out of many kindreds and tongues. Endue with the spirit of wisdom those to whom in thy Name we entrust the authority of government, that there may be justice and peace at home, and that, through obedience to thy law, we may show forth thy praise among the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in thee to fail; all which we ask through Jesus Christ our Lord. Amen.

A Simple Hymn

O precious Lord, once born for us

in stable small and poor;

be born again within our hearts,

and there let us adore.

As once our Saviour thou didst come,

both Man and God divine,

so now thou givest Flesh and Blood

'neath forms of bread and wine.

Sweet Fruit of Virgin Mary's womb,

once hid from earthly sight,

may we thy children fruitful be,

and show the world thy Light.

Now stay with us, Lord Jesus Christ,

in solemn Mystery,

that when our work on earth be done

thy glory we may see.

Tune: "St. Botolph" by Gordon Slater (1896-1979)

Text: Fr. Christopher G. Phillips, 1992

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Painting: "Madonna dell'Ulivo"

by Nicolo Barabino (1832-1891)

St. Peter Claver

A native of Spain, the young Jesuit priest Peter Claver left his homeland forever in 1610 to be a missionary in the colonies of the New World. He sailed into what is now Colombia, and he was ordained there in 1615.

By this time the slave trade had been established in the Americas for nearly 100 years, and Cartagena was a chief center for it. Ten thousand slaves poured into the port each year after crossing the Atlantic from West Africa under conditions so foul and inhuman that an estimated one-third of the passengers died in transit. Although the practice of slave-trading was condemned by Pope Paul III and later labeled "supreme villainy" by Pius IX, it continued to flourish.

Fr. Peter Claver's predecessor, Jesuit Father Alfonso de Sandoval, had devoted himself to the service of the slaves for 40 years before Fr. Claver arrived to continue his work, declaring himself "the slave of the Negroes forever."

As soon as a slave ship entered the port, Peter Claver moved into its infested hold to minister to the ill-treated and exhausted passengers. After the slaves were herded out of the ship like chained animals and shut up in nearby yards to be gazed at by the crowds, the young priest plunged in among them with medicines, food, bread, brandy, lemons and tobacco. With the help of interpreters he gave basic instructions and assured his brothers and sisters of their human dignity and God's saving love. During the 40 years of his ministry, he instructed and baptized an estimated 300,000 slaves.

His apostolate extended beyond his care for slaves. He preached in the city square, gave missions to sailors and traders as well as country missions, during which he avoided, when possible, the hospitality of the planters and owners and lodged in the slave quarters instead.

After four years of sickness which forced the saint to remain inactive and largely neglected, he died on September 8, 1654. The city magistrates, who had previously frowned at his kindness toward the slaves, ordered that he should be buried at public expense and with great pomp.

He was canonized in 1888, and Pope Leo XIII declared him the worldwide patron of missionary work among those who are in slavery or any kind of forced servitude.

O God, who madest Saint Peter Claver a slave of slaves, and strengthened him with wonderful charity and patience as he came to their help: grant, through his intercession; that, seeking the things of Christ, we may love our neighbour in deeds and in truth; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end.  Amen.

The Nativity of the Blessed Virgin Mary

"The day of the Nativity of the Mother of God is a day of universal joy, because through the Mother of God, the entire human race was renewed, and the sorrow of the first mother, Eve, was transformed into joy." - St. John Damascene

The birth of the Blessed Virgin Mary has been celebrated as a liturgical feast at least from the sixth century. Its origin can be traced to the occasion of the consecration of a church in Jerusalem just inside St. Stephen’s Gate, near the Pool of Bethesda, on the traditional site of the house of Ss. Joachim and Anne. Within a few years the liturgy was celebrated in Rome, having been introduced by monks from the East, and the celebration included a procession to the Basilica of St. Mary Major.

Although the actual date of Mary’s birth isn’t known, the Church settled on September 8th, and the celebration of the Solemnity of the Immaculate Conception was fixed on December 8th, as the date corresponding to nine months before the celebration of her Nativity.

These two feasts can be seen as a kind of bridge between the Old Testament and the New Testament. With the conception and birth of the Blessed Virgin, God completed the new Ark – the living Temple – in which He would dwell. Through Mary, Jesus the Incarnate God has come to us.

O Lord, we beseech thee, bestow on thy servants the gift of heavenly grace: that as our redemption began to dawn in the child-bearing of the Blessed Virgin Mary; so this festival of her Nativity may yield us an increase of peace; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Discipleship

“What man can learn the counsel of God? Or who can discern what the Lord wills?”

- Wisdom 9:13

“I appeal to you for my child, Onesimus, whose father I have become in my imprisonment. I am sending him back to you, sending my very heart.”

- Philemon vv.10, 12

“If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me, cannot be my disciple.”

- St. Luke 14:26,27

When we first hear today’s three Scripture readings a common thread is not immediately evident, but upon a closer consideration we can find a unity in them which speaks to us about Christian perfection, about real Christian discipleship.

We begin with a basic truth – a first step in our Christian life – which we hear in the book of Wisdom: “What man can learn the counsel of God? Or who can discern what the Lord wills?” Even though human knowledge is increasing rapidly we must constantly be reminded that we do not know everything, nor can we ever know everything. There are some things beyond our capacity to know – there are things of God that we will never fully understand in this life. Man’s problem is that he often confuses the difference between “knowledge” and “wisdom.” Our approach to God must have a sense of proportion and humility, knowing that there is far more about the things of God and about His creation than we can ever know.

That leads to the second reading, which is a portion of a very brief letter from St. Paul written to a Christian named Philemon. Philemon had a slave by the name of Onesimus. Onesimus had run away, and had gone to Paul, who had originally taught Onesimus the Christian faith. Paul was in prison at this time, and Onesimus wanted to stay with Paul to serve him in his imprisonment, and Paul had become quite fond of this runaway slave. But after some qualms of conscience, Paul and Onesimus decided that Onesimus should return to his master. So Paul writes a letter for Onesimus to take back to Philemon, and it is a letter which is shot through and through with the very question we heard in Wisdom, “What man can learn the counsel of God?” The civil law was on the side of Philemon – after all, according to the law in that time and place Onesimus was his property. But St. Paul puts it to Philemon in such a way as to say that the escape of Onesimus was really part of the mysterious plan of God. Paul writes, “Perhaps this is why he was parted from you for a while, that you might have him back forever, no longer as a slave, but more than a slave, as a beloved brother…” In other words, “God’s ways are not necessarily our ways.” If we do not understand something at first, it may well be part of the wisdom of God, which must not be ignored. If we needed further proof, history indicates to us that this Onesimus may well have become the Bishop of Ephesus some years after the writing of this letter, showing us the unexpected wisdom of God: that a slave should become the spiritual superior of the man who had once owned him!

That brings us to the portion of the Gospel appointed for this day. The previous readings have led us on to its message, by telling us first that God’s wisdom is higher than our wisdom; and second, as in the case of Onesimus, God can turn things upside down in order to accomplish His purposes. And we now get to the crux of the message: namely, what it is to be a disciple of Christ, and what this discipleship involves. The bottom line, according to Christ, is this: “Whosoever of you does not renounce all that he has, cannot be my disciple.” And our Lord uses some difficult words to make this point: “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple…”

How unexpected, that Christ should call us to “hate” in order to follow Him! But we need to understand that what is translated as “hate” comes from an Aramaic word which means “to love less” – a much different meaning than our English word “hate.” In other words, Christ’s disciples are to love their families and themselves less than they love their duty to Christ. Or, to turn it around, our Lord demands a primary and undivided allegiance, and no one can be given precedence over Him in our lives.

Now certainly, Christ was not despising natural family ties – He instituted the Sacrament of marriage; He blessed little children; He taught us to call God “Our Father;” at His death he gave His own mother into the care of the beloved disciple. Certainly, He highly valued those relationships. And yet, He requires an immediate and unqualified loyalty to Himself first. And why? Because He is the Divine Incarnate Word, the Second Person of the Holy Trinity; He is God Himself – and we can have no love, no affection, no loyalty, which is greater than that which we are to have for God.

Christ says also that if we would be His disciple, each one must “carry his own cross” and come after Him. Each one of us has a cross – a requirement from God – which has been fitted for us individually, and it means we must put aside our own sense of what we think is important, so that we can find the will of Christ. The meaning is clear: the peace which comes from doing the will of God is the only real peace we can ever have – it passes our understanding. As we willingly carry the cross given to us, it means that we “die to ourselves” – it is like a seed that has to die so that the plant can grow and flower and bear fruit. That is how we seek and find God’s Kingdom. We will not grow beautiful roses if instead we plant weeds. We will not know the goodness and abundance of the fruits of God’s Kingdom it we plant only the seeds of our own selfish and conceited ideas.

The God who does the unexpected; whose wisdom cannot be fathomed; who calls a slave to be a bishop in His Church – will not be satisfied with half-hearted disciples. We cannot simply be “along for the ride.” If we are not standing totally with Him, then we might find ourselves standing against Him. Our vocation is to serve Christ, and that means we look for His Will, and follow that Will, because it is in our obedience to Him that we find true happiness, and the holiness to which we are called.

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Painting: "Christ Appearing to His Disciples"

by Duccio di Buoninsegna (c.1255-c.1318)