St. Irenaeus, Bishop and Martyr

St. Irenaeus was born in Asia Minor, probably around the year 125. It is not known when he came to Gaul. He was a priest of the Church of Lyons during the persecution of 177 when St. Pothinus, first bishop of the city and the first martyr of Lyons, was put to death. Irenaeus succeeded him as bishop and twenty-five years later was martyred in his turn during a fresh persecution.

As bishop of Lyons he was especially concerned with the Gnostics, who took their name from the Greek word for “knowledge.” Claiming access to secret knowledge imparted by Jesus to only a few disciples, their teaching was attracting and confusing many Christians. After thoroughly investigating the various Gnostic sects and their “secret,” Irenaeus showed to what logical conclusions their tenets led. These he contrasted with the teaching of the apostles and the text of Holy Scripture, giving us, in five books, a system of theology of great importance to subsequent times. Moreover, his work, widely used and translated into Latin and Armenian, gradually ended the influence of the Gnostics.

O God, who didst bestow upon blessed Irenaeus, thy Martyr and Bishop, grace to overcome false doctrine by the teaching of the truth, and to establish thy Church in peace and prosperity: we beseech thee; that thou wouldest give thy people constancy in thy true religion; and grant us thy peace all the days of our life; 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. Cyril of Alexandria, Bishop and Doctor

St. Cyril (born c. 376) is one of the great Greek fathers of the Church. He was the Church’s defender against Nestorius, who denied the unity of Christ’s person. If this heresy had succeeded, Mary would not be called the Mother of God.

 Along with St. Athanasius and St. Augustine, he was one of the greatest defenders of orthodoxy in the history of the Church. His greatest achievement was the successful outcome of the ecumenical council at Ephesus (431), to which Pope Celestine had appointed Cyril as his papal legate. In this council two important dogmas were defined; namely, that there is but one person in Christ, and that Mary truly and rightly can be called the Mother of God (Theotokos).

 His writings show immense depth and theological clarity, which were so necessary at a time when heresies were threatening the orthodox teaching of the Church.

 St. Cyril died in 444 A.D., after having been bishop of Alexandria for thirty-two years.

O God, who didst strengthen thy blessed Confessor and Bishop Saint Cyril, invincibly to maintain the divine motherhood of the Blessed Virgin Mary: vouchsafe that at his intercession we, believing her to be indeed the Mother of God, may as her children rejoice in her protection; 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.

Nativity of St. John the Baptist

St. John the Baptist was a contemporary of our Lord who was known for preparing the way for Jesus Christ, and for baptizing Him. John was born through an act of God to Zachariah and his wife Elizabeth, who were both advanced in age. According to the scriptures, the Angel Gabriel visited Zachariah to tell them they would have a son and that they should name him John. Zachariah was skeptical and for this he was rendered mute until the time his son was born and named John, in fulfillment of God's will.

The fact that our Lord Jesus Christ praised St. John the Baptist so highly, saying that among those born of women there was none greater, encouraged a special veneration, and so we find a regular cycle of feasts in his honour beginning in the early years of the Church.

It was the firm belief among the faithful from the time of the early Church that John was freed from original sin at the moment of the meeting of his mother with the Blessed Virgin, when the child "leaped in the womb" of St. Elizabeth. Saint Augustine mentioned this belief as a general tradition in the ancient Church, establishing that he was "filled with the Holy Spirit even from his mother's womb" and, therefore, was born without original sin. Accordingly, the Church celebrates his natural birth by a festival of his nativity, assigned some six months before the nativity of Christ, since John was six months older than the Lord.

Almighty God, by whose providence thy servant Saint John the Baptist was wonderfully born, and sent to prepare the way of thy Son our Saviour, by preaching of repentance: make us so to follow his doctrine and holy life, that we may truly repent according to his preaching; and after his example constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; 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.

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Pictured: "Birth of St. John Baptist," 

detail from an altarpiece 

by Rogier van der Weyden (c.1399 - 1464)

Stilling the Storm

 

On that day, when evening had come, Jesus said to his disciples, "Let us go across to the other side." And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. And a great storm of wind arose, and the waves beat into the boat, so that the boat was already filling. But he was in the stern, asleep on the cushion; and they woke him and said to him, "Teacher, do you not care if we perish?" And he awoke and rebuked the wind, and said to the sea, "Peace! Be still!" And the wind ceased, and there was a great calm. He said to them, "Why are you afraid? Have you no faith?" And they were filled with awe, and said to one another, "Who then is this, that even wind and sea obey him?"

- St. Mark 4:35-41

In this passage from St. Mark’s Gospel we see Jesus and His disciples being caught out on the Sea of Galilee when a storm came up.  The disciples were fearful that they would drown. Although Jesus was sleeping, when they woke Him He rose up and commanded the wind and sea, and an immediate calm came.

What should we make of this scene? Did it really happen? Did the wind die down and the sea become calm simply at the word of Jesus? Yes. If we were there, that is what we would have experienced.

But there is a further meaning in this account. When the Gospel writers speak of a boat, often they are also referring to the Church. In fact, this is one of the titles of the Church – the Barque, or Boat, of Peter - referring to the Catholic Church founded by Christ Himself.

And as the little boat referred to in the Gospel was being beaten by the storm and the waves, so the Church even today is being pounded by external forces and weakened even by a few corrupt leaders from within. The Church, the Barque of Peter, is sailing in perilous waters. Like the disciples, there are many who are fearful. There are those who are tempted to believe that God has abandoned His people, and that because of our sins He has turned His back on us.

Yet we know that cannot be true. Though the gates of hell seem to stand against us, they cannot prevail. Our Lord promised it. Look back through the centuries at the number of times God’s promise has been fulfilled. And just as the disciples wondered, “What sort of man is this, that even winds and sea obey him,” so we know exactly what sort of Man our Saviour Christ is: He is God Incarnate, in complete control, and even though the storms around us seem very great, we need have no fear at all. 

At Christ’s Word, everything will be made calm.

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Pictured: "The Storm on the Sea of Galilee"

by Rembrandt van Rijn (1606-1669)

Ss. John Fisher and Thomas More, Martyrs

Two great heroes of the English Church, forever linked, are St. John Fisher (1469-1535) and St. Thomas More (1478-1535). Standing for the apostolic dignity of the Church as against secular attempts to undermine its rightful authority, these two shed their blood for their consciences' sake, out of love for Jesus Christ and His Holy Catholic Church.

St. John Fisher, born in Beverly, Yorkshire, was educated at Cambridge, from which he received his Master of Arts degree in 1491. He served as the vicar of Northallerton from 1491 until 1494 and then became proctor of Cambridge University. In 1497, he was appointed confessor to Lady Margaret Beaufort, mother of Henry VII. While at Cambridge he created scholarships, introduced Greek and Hebrew into the curriculum, and brought in the world-famous Erasmus as professor of Divinity and Greek. In 1504, he became Bishop of Rochester and Chancellor of Cambridge, in which capacity he also tutored Prince Henry who was to become Henry VIII.

From 1527 St. John Fisher actively opposed the King's divorce proceedings against Catherine, his wife in the sight of God, and steadfastly resisted the encroachment of Henry on the Church. Unlike the other Bishops of the realm, St. John refused to take the oath of succession which acknowledged the issue of Henry and Anne as the legitimate heir to the throne, and he was imprisoned in the tower in April 1534. The next year he was made a Cardinal by Pope Paul III and King Henry retaliated by having him beheaded within a month. A half hour before his execution, St. John opened his New Testament for the last time and his eyes fell on the following words from the seventeenth chapter of St. John's Gospel: "This is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent. I glorified thee on earth, having accomplished the work which thou gavest me to do; and now, Father, glorify thou me in thy own presence..." Closing the book, he observed: "There is enough learning in that to last me the rest of my life." 

 St. Thomas More wrote these words about St. John Fisher: "I reckon in this realm no one man, in wisdom, learning, and long approved virtue together, meet to be matched and compared with him."

When it comes to our knowledge about St. Thomas More, we are fortunate to have a lengthy description of him, written by his good friend Erasmus, in a letter dated 1519:

“You ask me to paint you a full-length portrait of More as in a picture. Would that I could do it as perfectly as you eagerly desire it. At least I will try to give a sketch of the man, as well as from my long familiarity with him I have either observed or can now recall. To begin, then, with what is least known to you, in stature he is not tall, though not remarkably short. His limbs are formed with such perfect symmetry as to leave nothing to be desired. His complexion is white, his face fair rather than pale, and though by no means ruddy, a faint flush of pink appears beneath the whiteness of his skin. His hair is dark brown, or brownish black. The eyes are grayish blue, with some spots, a kind which betokens singular talent, and among the English is considered attractive, whereas Germans generally prefer black. It is said that none are so free from vice.

“His countenance is in harmony with his character, being always expressive of an amiable joyousness, and even an incipient laughter, and, to speak candidly, it is better framed for gladness than for gravity and dignity, though without any approach to folly or buffoonery. The right shoulder is a little higher than the left, especially when he walks. This is not a defect of birth, but the result of habit, such as we often contract. In the rest of his person there is nothing to offend. His hands are the least refined part of his body.

“He was from his boyhood always most careless about whatever concerned his body. His youthful beauty may be guessed from what still remains, though I knew him when be was not more than three-and-twenty. Even now he is not much over forty. He has good health, though not robust; able to endure all honourable toil, and subject to very few diseases. He seems to promise a long life, as his father still survives in a wonderfully green old age.

“I never saw anyone so indifferent about food. Until he was a young man he delighted in drinking water, but that was natural to him. Yet not to seem singular or morose, he would hide his temperance from his guests by drinking out of a pewter vessel beer almost as light as water, or often pure water. It is the custom in England to pledge each other in drinking wine. In doing so he will merely touch it with his lips, not to seem to dislike it, or to fall in with the custom. He likes to eat corned beef and coarse bread much leavened, rather than what most people count delicacies. Otherwise he has no aversion to what gives harmless pleasure to the body. He prefers milk diet and fruits, and is especially fond of eggs.

“His voice is neither loud nor very weak, but penetrating; not resounding or soft, but that of a clear speaker. Though he delights in every kind of music he has no vocal talents. He speaks with great clearness and perfect articulation, without rapidity or hesitation. He likes a simple dress, using neither silk nor purple nor gold chain, except when it may not be omitted. It is wonderful how negligent he is as regards all the ceremonious forms in which most men make politeness to consist. He does not require them from others, nor is he anxious to use them himself, at interviews or banquets, though he is not unacquainted with them when necessary. But he thinks it unmanly to spend much time in such trifles. Formerly he was most averse to the frequentation of the court, for he has a great hatred of constraint (tyrannis) and loves equality. Not without much trouble he was drawn into the court of Henry VIII., though nothing more gentle and modest than that prince can be desired. By nature More is chary of his liberty and of ease, yet, though he enjoys ease, no one is more alert or patient when duty requires it.

“He seems born and framed for friendship, and is a most faithful and enduring friend. He is easy of access to all; but if he chances to get familiar with one whose vices admit no correction, he manages to loosen and let go the intimacy rather than to break it off suddenly. When he finds any sincere and according to his heart, he so delights in their society and conversation as to place in it the principal charm of life. He abhors games of tennis, dice, cards, and the like, by which most gentlemen kill time. Though he is rather too negligent of his own interests, no one is more diligent in those of his friends. In a word, if you want a perfect model of friendship, you will find it in no one better than in More. In society he is so polite, so sweet-mannered, that no one is of so melancholy a disposition as not to be cheered by him, and there is no misfortune that he does not alleviate. Since his boyhood he has so delighted in merriment, that it seems to be part of his nature; yet he does not carry it to buffoonery, nor did he ever like biting pleasantries. When a youth he both wrote and acted some small comedies. If a retort is made against himself, even without ground, he likes it from the pleasure he finds in witty repartees. Hence he amused himself with composing epigrams when a young man, and enjoyed Lucian above all writers. Indeed, it was he who pushed me to write the ‘Praise of Folly,’ that is to say, he made a camel frisk.

“In human affairs there is nothing from which he does not extract enjoyment, even from things that are most serious. If he converses with the learned and judicious, he delights in their talent; if with the ignorant and foolish, he enjoys their stupidity. He is not even offended by professional jesters. With a wonderful dexterity he accommodates himself to every disposition. As a rule, in talking with women, even with his own wife, he is full of jokes and banter.

“No one is less led by the opinions of the crowd, yet no one departs less from common sense. One of his great delights is to consider the forms, the habits, and the instincts of different kinds of animals. There is hardly a species of bird that he does not keep in his house, and rare animals such as monkeys, foxes, ferrets, weasels and the like. If he meets with anything foreign, or in any way remarkable, he eagerly buys it, so that his house is full of such things, and at every turn they attract the eye of visitors, and his own pleasure is renewed whenever he sees others pleased."


On the morning of 19 May 1935 in St. Peter's Basilica, this Solemn Proclamation was made by Pope Pius XI:

"In honour of the Undivided Trinity, for the exaltation of the Catholic Faith and the increase of the Christian religion, by the authority of Our Lord Jesus Christ, of the Holy Apostles Peter and Paul, and our own, after mature deliberation and imploring the divine assistance, by the advice of our Venerable Brethen the Cardinals of the Holy Roman Church, the Patriarchs, Archbishops and Bishops present in the city, We decree and define as Saints, and inscribe in the Catalogue of the Saints, Blessed John Fisher and Thomas More, and that their memory shall be celebrated in the Universal Church on the anniversaries of their heavenly birth."

Although St. Thomas More was martyred on 6 July 1535, two weeks after St. John Fisher, their respective feast days have been joined together and are celebrated on 22 June.

O GOD, who didst raise up amongst the English people thy blessed Martyrs John and Thomas to be defenders of the faith and to witness to the primacy of the Roman Church: grant by their merits and prayers; that in the profession of one faith we may all be made one in Christ, and in him continue to be at one with one another; 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.

St. Aloysius Gonzaga

Aloysius Gonzaga grew up in 16th-century Italy, and it was a time and place not so different from what we experience today in many parts of the world. It was a morally lax and self-indulgent time, and as Aloysius saw the decadence around him, he vowed not to be part of it. That did not mean, however, that he withdrew from life around him. Like any young person, he wanted to have a good time, and as a member of an aristocratic family he had plenty of opportunities for amusement. He enjoyed horse races, banquets and the elaborate parties held in palace gardens. But if Aloysius found himself at a social function that took a turn to the immoral, he left.

Aloysius did not just want to be good, he wanted to be holy; and on this point he could be tough and uncompromising. He came by these qualities naturally. Among the great families of Renaissance Italy, the Medici were famous as patrons of the arts, and the Borgias as schemers, but the Gonzagas were warriors. While most Gonzaga men aspired to conquer others, Aloysius was determined to conquer himself.

Aloysius wanted to be a priest. When he was twelve or thirteen, he invented for himself a program he thought would prepare him for the religious life. He climbed out of bed in the middle of the night to put in extra hours kneeling on the cold stone floor of his room. Occasionally, he even beat himself with a leather strap. Aloysius was trying to become a saint by sheer willpower. It was not until he entered the Jesuit novitiate in Rome that he had a spiritual director, St. Robert Bellarmine, to guide him into a better and more fruitful way.

Bellarmine put a stop to Aloysius’ harsh approach to sanctity, commanding him to follow the Jesuit rule of regular hours of prayer and simple acts of self-control and self-denial. Aloysius thought the Jesuits were too lenient, but he obeyed. Such over-the-top zeal may have exasperated Bellarmine, but he believed that Aloysius’ fervor was genuine and that with proper guidance the boy might be a saint.

To his credit, Aloysius recognized that his stubborn personality was a problem. From the novitiate he wrote to his brother, "I am a piece of twisted iron. I entered the religious life to get twisted straight."

Then in January 1591 the plague struck Rome. The city’s hospitals overflowed with the sick and the dying, and the Jesuits sent every priest and novice to work in the wards. This was a difficult assignment for the squeamish Aloysius. Once he started working with the sick, however, fear and disgust gave way to compassion. He went into the streets of Rome and carried the ill and the dying to the hospital on his back. There he washed them, found them a bed, or at least a pallet, and fed them. Such close contact with the sick was not without risk, and within a few weeks Aloysius contracted the plague himself and died. He was 23 years old.

In the sick, the helpless, the dying, St. Aloysius saw the crucified Christ. The young man with the stubborn will, who thought he could take Heaven by sheer determination, surrendered at last to divine grace.

O God, the giver of all spiritual gifts, who in the angelic youth of thy blessed Saint Aloysius didst unite a wondrous penitence to a wondrous innocence of life: grant, by his merits and intercession; that although we have not followed the pattern of his innocence, yet we may imitate the example of his penitence; 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. Aloysius Gonzaga" by José de Alcíbar (1730-1803)

St. Alban, Protomartyr of England

THE STORY OF SAINT ALBAN

as recounted in the

Ecclesiastical History of the English People

by the Venerable Bede [672 - 735]

When infidel rulers were issuing violent edicts against the Christians, Alban, though still a heathen at the time, gave hospitality to a certain cleric who was fleeing from his persecutors. When Alban saw this man occupied day and night in continual vigils and prayers, divine grace suddenly shone upon him and he learned to imitate his guest's faith and devotion. Instructed little by little by his teaching about salvation, Alban forsook the darkness of idolatry and became a wholehearted Christian. When this cleric had been staying with him for some days, it came to the ears of the evil ruler that a man who confessed Christ, though not yet destined to be a martyr, was hiding in Alban's house. He at once ordered his soldiers to make a thorough search for him there. When they came to the martyr's dwelling, St. Alban at once offered himself to the soldiers in place of his guest and teacher, and so, having put on the garment, that is to say the cloak, which the cleric was wearing, he was brought in bonds to the judge.

Now it happened that, when Alban was brought in to him, the judge was standing before the devils' altars and offering sacrifices to them. Seeing Alban, he immediately flew into a rage because this man of his own accord had dared to give himself up to the soldiers and to run so great a risk on behalf of the guest whom he had harboured. He ordered Alban to be dragged before the images of the devils in front of which he was standing and said, 'You have chosen to conceal a profane rebel rather than surrender him to my soldiers, to prevent him from paying a well-deserved penalty for his blasphemy in despising the gods; so you will have to take the punishment he has incurred if you attempt to forsake our worship and religion.' St. Alban had of his own accord declared himself a Christian before the enemies of the faith, and was not at all afraid of the ruler's threats; arming himself for spiritual warfare, he openly refused to obey these commands. The judge said to him, 'What is your family and race?' Alban answered, 'What concern is it of yours to know my parentage? If you wish to hear the truth about my religion, know that I am now a Christian and am ready to do a Christian's duty.' The judge said, 'I insist on knowing your name, so tell me at once.' The man said, 'My parents call me Alban and I shall ever adore and worship the true and living God who created all things.' The judge answered very angrily, 'If you wish to enjoy the happiness of everlasting life, you must sacrifice at once to the mighty gods.' Alban answered, 'The sacrifices which you offer to devils cannot help their votaries nor fulfill the desires and petitions of their suppliants. On the contrary, he who has offered sacrifices to these images will receive eternal punishment in hell as his reward.' When the judge heard this he was greatly incensed and ordered the holy confessor of God to be beaten by the torturers, thinking that he could weaken by blows that constancy of heart which he could not affect by words. Alban, though he was subjected to the most cruel tortures, bore them patiently and even joyfully for the Lord's sake. So when the judge perceived that he was not to be overcome by tortures nor turned from the Christian faith, he ordered him to be executed.

As he was being led to his execution, he came to a rapid river whose stream ran between the town wall and the arena where he was to suffer. He saw there a great crowd of people of both sexes and of every age and rank, who had been led (doubtless by divine inspiration) to follow the blessed confessor and martyr. They packed the bridge over the river so tightly that he could hardly have crossed it that evening. In fact almost everyone had gone out so that the judge was left behind in the city without any attendants at all. St. Alban, whose ardent desire it was to achieve his martyrdom as soon as possible, came to the torrent and raised his eyes towards heaven. Thereupon the river-bed dried up at that very spot and he saw the waters give way and provide a path for him to walk in. The executioner who was to have put him to death was among those who saw this. Moved by a divine prompting, he hastened to meet the saint as he came to the place appointed for his execution; then he threw away his sword which he was carrying ready drawn and cast himself down at the saint's feet, earnestly praying that he might be judged worthy to be put to death either with the martyr whom he himself had been ordered to execute, or else in his place.

So while he was turned from a persecutor into a companion in the true faith, and while there was a very proper hesitation among the other executioners in taking up the sword which lay on the ground, the most reverend confessor ascended the hill with the crowds. This hill lay about five hundred paces from the arena, and, as was fitting, it was fair, shining and beautiful, adorned, indeed clothed, on all sides with wild flowers of every kind; nowhere was it steep or precipitous or sheer but Nature had provided it with wide, long-sloping sides stretching smoothly down to the level of the plain. In fact its natural beauty had long fitted it as a place to be hallowed by the blood of a blessed martyr. When he reached the top of the hill, St. Alban asked God to give him water and at once a perpetual spring bubbled up, confined within its channel and at his very feet, so that all could see that even the stream rendered service to the martyr. For it could not have happened that the martyr who had left no water remaining in the river would have desired it on the top of the hill, if he had not realized that this was fitting. The river, when it had fulfilled its duty and completed its pious service, returned to its natural course, but it left behind a witness of its ministry. And so in this spot the valiant martyr was beheaded and received the crown of life which God has promised to those who love him. But the one who laid his unholy hands on that holy neck was not permitted to rejoice over his death; for the head of the blessed martyr and the executioner's eyes fell to the ground together.

The soldier who had been constrained by the divine will to refuse to strike God's holy confessor was also beheaded there. In his case it is clear that though he was not washed in the waters of baptism, yet he was cleansed by the washing of his own blood and made worthy to enter the kingdom of heaven. Then the judge, who was astonished by these strange heavenly miracles, ordered the persecution to cease and began to respect the way in which the saints met their death, though he had once believed that he could thereby make them forsake their devotion to the Christian faith. The blessed Alban suffered death on 22 June near the city of Verulamium which the English now call either Uerlamacaestir or Uaeclingacaestir (St. Albans). Here when peaceful Christian times returned, a church of wonderful workmanship was built, a worthy memorial of his martyrdom. To this day sick people are healed in this place and the working of frequent miracles continues to bring it renown.

O Eternal Father, who, when the Gospel of Christ first came to England, didst gloriously confirm the faith of Alban by making him the first to win the martyr’s crown: grant that, assisted by his prayers and following his example in the fellowship of the Saints, we may worship thee, the living God, and faithfully witness to 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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Image from the 13th century manuscript 

"The Life of St. Alban" 

by Matthew Paris (1200-1259)

St. Romuald, Abbot

Saint Romuald founded the Camaldolese monastic order during the early eleventh century, but he did not always appear to be called to the religious life. He was born into an aristocratic family and grew up in luxury. His life had little in the way of self-restraint or religious devotion.

It was a shocking tragedy that changed the course of his life.. When Romuald was twenty years old, he saw his father Sergius kill one of his relatives in a dispute over some property. Romuald was horrified by the crime he had witnessed, and he was moved to take refuge in a monastery to do penance for his father.

The experience in the monastery awakened a vocation in him, and he had the overwhelming desire to live an entire life of penance as a monk. In fact, Romuald’s father Sergius repented of his crime and ultimately followed his son into religious life.

Romuald traveled extensively, serving the Church, and eventually helping to establish or reform almost a hundred hermitages and monasteries. His work resulted in the foundation of the Camaldolese order in 1012, when a piece of land called the “Camaldoli,” was given to Romuald. His monastic foundation combined hermits’ cells with community life, giving it a distinct identity and charism.

Here is the “Brief Rule” of St. Romuald for his monks:

Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish. The path you must follow is in the Psalms — never leave it.

If you have just come to the monastery, and in spite of your good will you cannot accomplish what you want, take every opportunity you can to sing the Psalms in your heart and to understand them with your mind.

And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more.

Realize above all that you are in God's presence, and stand there with the attitude of one who stands before the emperor.

Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes nothing and eats nothing but what his mother brings him.

O God, who through Saint Romuald didst renew the manner of life of hermits in thy Church: grant, we beseech thee; that, denying ourselves and following Christ, we may merit to reach the heavenly realms on high; 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.

Doing the Little Things

Jesus said, “With what can we compare the kingdom of God, or what parable shall we use for it? It is like a grain of mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.”

- St. Mark 4:30-32

As He usually does, our Lord uses stories – parables – to teach important lessons, especially lessons about the kingdom, in which God is acknowledged as King of the universe. He compares God's Kingdom to a mustard seed which, small as it is, grows into something quite impressive.

When it comes to the Kingdom of God, we are called by Christ to be part of building it up, but we are not to be worried by small beginnings. It might seem as though our efforts produce such negligible results, and yet even a small effort, if it is repeated over and over, can have dramatic results. Every good work must have a beginning. Nothing arrives full-grown. When it comes to the Kingdom of God, each of us has the responsibility to do our duty, and all our efforts cumulatively will have a tremendous effect on the spread of the Kingdom.

Sometimes, looking at the state of things around us, it is understandable that we get impatient and discouraged. And yet, those feelings come to us only when we forget that it is God’s Kingdom, and not our own, that Christ asks us to build with Him. It is our task to take care of our own little corner of the garden, and we need to let the God of the Universe oversee the whole field.

Remember the motto of St. David of Wales: “Do the little things.” When we do those little things in our own circle, with our family and friends and acquaintances, we will see God’s Kingdom growing around us, even though it might seem almost imperceptible. We have God’s promise: His Kingdom will triumph.

Two Hymns in Honour of St. Anthony

       1.    Praise to God the mighty Father, who didst call Saint Anthony

            from a life of sore temptation to the way of purity.

Humble work and meek obedience marked his holy way of love;

now, his earthly task completed, works his wonders from above.

            2.      Praise to Jesus Christ our Saviour, who didst give Saint Anthony

grace to preach with zeal and boldness, giving truth new charity.

Men, once lost, who heard the Gospel from the lips of Francis' son

came to know God's grace and favour, and the life which Christ had won.

      3.      Praise to God the Holy Spirit, who inspired Saint Anthony

in the way of love and service, calling men to charity,

lifting up the fallen sinner, feeding them with Living Bread,

showing men the way to heaven, there to live with Christ their Head.

           4.      Gracious Doctor and Confessor, holy Priest with golden tongue,

joined with all the saints of heaven, praising God the Three in One;

help us in our earthly journey, keep our thoughts on God most high,

that with thee, Christ's saint and servant, we may live and never die.

Tune: Rustington, by Charles H. H. Parry (1848-1918)

Text: Fr. Christopher G. Phillips

            1.      Simple saint and faithful priest,

            at this Eucharistic feast

we recall thy holy face,

and with thee our Lord embrace.

Give us true simplicity:

pray for us, Saint Anthony.

      2.      Word of God thou didst proclaim;

            unto thee God's Spirit came,

bringing faith when thou didst preach,

showing truth when thou didst teach.

May we speak words truthfully:

pray for us Saint Anthony.

            3.      Error flees before God's Light:

            through thy life Christ shineth bright,

showing men the way to peace,

evil's hold from them release.

Free from evil may we be:

pray for us Saint Anthony.

Tune: Bread of Heaven, by William Dalrymple Maclagan (1826-1910)

Text: Fr. Christopher G. Phillips

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Image of St. Anthony by Charles Bosseron Chambers (1882-1964)

St. Anthony of Padua

St. Anthony was born in Portugal and entered the Augustinian monastery of Sao Vicente in Lisbon when he was fifteen. When news of the Franciscan martyrs in Morocco reached him, he joined the Franciscans at Coimbra. At his own request, he was sent as a missionary to Morocco, but he became ill, and on his return journey his boat was driven off course and he landed in Sicily. He took part in St. Francis' famous Chapter of Mats in 1221 and was assigned to the Franciscan province of Romagna.

He became a preacher by accident. When a scheduled preacher did not show up for an ordination ceremony at Forli, the Franciscan superior told Anthony to go into the pulpit. His eloquence stirred everyone, and he was assigned to preach throughout northern Italy. Because of his success in converting heretics, he was called the "Hammer of Heretics" and because of his learning, St. Francis himself appointed him a teacher of theology.

St. Anthony of Padua was such a forceful preacher that shops closed when he came to town, and people stayed all night in church to be present for his sermons. He became associated with Padua because he made this city his residence and the center of his great preaching mission.

After a series of Lenten sermons in 1231, Anthony's strength gave out and he went into seclusion at Camposanpiero but soon had to be carried back to Padua. He did not reach the city but was taken to the Poor Clare convent at Arcella, where he died. He was thirty-six years old, and the whole city of Padua turned out in mourning for his passing.

Grant, O Lord, that the solemn festival of thy holy Confessor Saint Anthony may bring gladness to thy Church: that being defended by thy succour in all things spiritual, we may be found worthy to attain to everlasting felicity; 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. Barnabas, Son of Encouragement

St. Barnabas was not numbered amongst the original apostles, but he has been given the title from the earliest years of the Church because of his apostolic work in spreading the Gospel. His first name was Joseph, but Barnabas (meaning "son of encouragement" or "son of consolation") was added to his name as a description of his nature. He belonged to the tribe of Levi. He was a Jew who lived outside of Palestine and he spoke Greek.

Born in Cyprus, he embraced the Christian faith soon after the death of our Lord, and was a member of the original Jerusalem community. His generosity and strength of character shines forth in the Book of the Acts of the Apostles, where the first thing recorded about him is that he sold some of his property and gave the money to the apostles for the support of the Christian community.

Just after St. Paul's conversion St. Barnabas befriended him and introduced him to the apostles. This was at a time when Christians distrusted the rabbi who had so viciously persecuted the Church. Barnabas was the first to recognize Paul's potential for the cause of the Gospel, and it was Barnabas who brought him from Tarsus to teach at Antioch. The first missionary journey, which took place about 45-48 A.D., and which the two made together, was decisive in the establishment of the Church and the spread of the Gospel.

He was present with St. Paul at the Council of Jerusalem, which was instrumental in opening the Church up to the Gentiles. While they were preparing for the second missionary journey, they had a serious difference of opinion regarding young John Mark, and as a result of that argument the two men continued their labours separately.

St. Barnabas went to Cyprus with Mark and there are no further references to him in the Acts of the Apostles. Tradition tells us that he was martyred at Salamis in Cyprus by being stoned and then burned. That same tradition indicates that he was buried there by his kinsman, John Mark. His name has been included in the Canon of the Mass since ancient times.

O Lord God Almighty, who didst endue thy holy Apostle Barnabas with singular gifts of the Holy Spirit: leave us not, we beseech thee, destitute of thy manifold gifts, nor yet of grace to use them always to thy honour and glory; 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 Unforgivable Sin

Jesus went home with his disciples; and the crowd came together again, so that they could not even eat. And when his friends heard it, they went out to seize him, for they said, "He is beside himself. The scribes who came down from Jerusalem said, "He is possessed by Beelzebul, and by the prince of demons he casts out the demons." And he called them to him, and said to them in parables, "How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. But no one can enter a strong man's house and plunder his goods, unless he first binds the strong man; then indeed he may plunder his house. Truly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" - for they had said, "He has an unclean spirit."

- St. Mark 3:20-30

Christ's friends thought He was crazy, whereas the religious leaders of the day were quite certain He was a tool of the devil. In fact, the scribes weren’t questioning Christ’s power to exorcise demons. They fully accepted the fact that He had that power. What they got wrong was what they considered the source of that power to be. They were convinced that He had this power because He was in league with the head of all the demons, Satan himself. But they weren’t thinking logically, and Jesus had no difficulty in showing the fallacy in what they were saying.

The essence of exorcism is always that the exorcist calls upon a stronger power to drive out the weaker, and this is a basic premise of Catholic exorcism. So when those scribes said that Jesus was using the power of Satan to drive out demons, He makes the powerful point that if there is dissension in a kingdom, then that kingdom won’t last. If there are quarrels in a house, then that household won’t stand for long. So if Satan is making war with his own demons, then Satan would be undermining his own power.

He then goes on to emphasize His point: if you want to rob a strong man, you can’t do it until you subdue him. Once you’ve restrained him, then you can take his belongings. So it should be obvious to the scribes that Jesus certainly isn’t in league with Satan; rather, He was showing that Satan’s defenses were being destroyed. Indeed, someone stronger had arrived, and the conquest of Satan had begun in earnest. Jesus is showing us that there is a struggle between the power of evil and the power of God, and that the power of God will always win because it is definitely not a struggle between equals!

And then there are some very serious words about what has come to be called “the unforgivable sin.” Now to understand, it’s important to know the circumstances in which our Lord was speaking. When Jesus said, “whoever blasphemes against the Holy Spirit never has forgiveness…” it was when the scribes and Pharisees had claimed that the cures He had done were accomplished, not by the power of God, but by the power of the devil. They were religious leaders looking at at the incarnate love of God, and yet they were able to think that it was the power of Satan.

This, then, is the “unforgivable sin” - to call what is good, evil. To identify the source of good with the devil indicates a moral ruin which will not allow itself to be repaired. When an individual rejects the guidance of God, and loses the ability to recognize goodness when he sees it, having his moral values so reversed so that to him evil is good and good is evil, it is then that he has made himself immune to being conscious of sin. In such a state, he cannot repent, and if he cannot repent then he cannot be forgiven. That is the “sin against the Holy Spirit,” and is “unforgivable,” not because God cannot forgive, but because such a person will not allow Him to forgive.

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Painting: "The Triumph of Christianity Over Paganism"

by Gustave Doré (1832-1883)

The Immaculate Heart of Mary

Following upon the Solemnity of the Most Sacred Heart of Jesus is the commemoration of the Immaculate Heart of Mary. It was first in her heart that the Blessed Virgin formed her response to the message God sent through the Archangel Gabriel. As she expressed her "yes" to God, Mary first conceived Christ in her Immaculate Heart and then in her virginal womb.

Here is a prayer for consecrating ourselves to her motherly heart:

O Mary, Virgin most powerful and Mother of mercy, Queen of Heaven and Refuge of sinners; we consecrate ourselves to thy Immaculate Heart. We consecrate to thee our very being and our whole life: all that we have, all that we love, all that we are. To thee we give our bodies, our hearts, and our souls; to thee we give our homes, our families, and our country. We desire that all that is in us and around us may belong to thee, and may share in the benefits of thy motherly blessing. And that this act of consecration may be truly fruitful and lasting, we renew this day at thy feet the promises of our Baptism and our First Holy Communion.


We pledge ourselves to profess courageously and at all times the truths of our holy Faith, and to live as befits Catholics, who are submissive to all directions of the Pope and the Bishops in communion with him. We pledge ourselves to keep the commandments of God and of His Church, in particular to keep holy the Lord’s Day. We pledge ourselves to make the consoling practices of the Christian religion, and above all, Holy Communion, an important part of our lives, in so far as we are able to do.


Finally, we promise thee, O glorious Mother of God and loving Mother of men, to devote ourselves wholeheartedly to the spreading of devotion to thy Immaculate Heart, in order to hasten and assure, through thy queenly rule, the coming of the Kingdom of the Sacred Heart of thine adorable Son Jesus Christ, in our own country, and in all the world; as in Heaven, so on earth. Amen.

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Pictured: "Immaculate Heart of Mary"

by Charles Bosseron Chambers (1882-1964)

The Most Sacred Heart of Jesus

When there was no such concept as time, before creation, God existed as the Holy Trinity in fellowship with Himself, and His love existed within that communion. With the creation, humanity was brought into that communion of divine love. The love of God was the only love there was then, the love of God is the only love there is now, and the love of God is the only love there will ever be. We are not creators of love, but we are the receivers and transmitters of the love of God. And we can transmit only as much as we receive. 

To tell us of His love, God sent His only Son. “The Word was made flesh and dwelt among us.” Jesus is the greatest expression of the love of God for us and He is the greatest expression of the human response to that love.

Jesus as the divine Son of God was also human, the son of Mary. He spoke with divine authority but He spoke in human language. He spoke in the simple language of the ordinary people of His day about the things they were most familiar with: the birds of the air, the lilies of the field, the sower and the seed, the vine and the branches. When He wanted to tell His apostles how important they were He said that they were the “light of the world” and the “salt of the earth.” And when He wanted to tell us of God’s love He used the heart, the human symbol of love. He told us that we should learn of Him, that He was meek and humble of heart, and we would find rest for our souls.

The contemporaries of Jesus knew this meek and humble heart of Jesus and they knew that it beat with unconditional love for them. Rough, simple fishermen left their boats and nets to follow Him. Learned doctors sat at His feet to hear His wisdom. A tax collector left his money table to become His disciple. Multitudes followed Him for days, and so captivated were they that they forgot to bring food to eat. The sick fought their way through the crowds just to touch the hem of His garment. And they all found peace and rest for their souls.

In a time when man desperately needs God’s love, here he can find it, in the Lord Jesus Christ, whose Sacred Heart is a refuge where God’s love may be found, a fountain from which God’s love is poured out upon us.

O God, who hast suffered the Heart of thy Son to be wounded by our sins, and in that very Heart hast bestowed on us the abundant riches of thy love: grant, we beseech thee; that the devout homage of our hearts which we render unto him, may of thy mercy be deemed a recompense acceptable in thy sight; 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.

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Pictured: "Sacred Heart of Jesus"

by Charles Bosseron Chambers (1882 - 1964)