St. John Henry Newman

John Henry Newman, the 19th century's most important English-speaking Catholic theologian, spent the first half of his life as an Anglican and the second half as a Roman Catholic. He was a priest, popular preacher, writer and eminent theologian in both Churches.

Born in London, England, he studied at Oxford's Trinity College, was a tutor at Oriel College and for 17 years was the Anglican vicar of the university church, St. Mary the Virgin.

After 1833, Newman was a prominent member of the Oxford Movement, which emphasized the links which the Church today must have with the Church at the beginning.

His study and research eventually convinced John Henry Newman that the Roman Catholic Church was indeed in continuity with the Church that Jesus established. He stopped his work in Oxford and retired to Littlemore. It was there, on October 9, 1845, he was received into full communion as a Catholic. Two years later he was ordained a Catholic priest in Rome and joined the Congregation of the Oratory, founded three centuries earlier by St. Philip Neri. Returning to England, Newman founded Oratory houses in Birmingham and London and for seven years served as rector of the Catholic University of Ireland.

Newman eventually wrote 40 books and 21,000 letters that survive. Most famous are his book-length Essay on the Development of Christian Doctrine, On Consulting the Faithful in Matters of Doctrine, Apologia Pro Vita Sua (his spiritual autobiography up to 1864) and Essay on the Grammar of Assent.

When Newman was named a cardinal in 1879, he took as his motto "Cor ad cor loquitur" (Heart speaks to heart). He was buried in Rednal (near Birmingham) 11 years later. After his grave was exhumed in 2008, a new tomb was prepared at the Oratory church in Birmingham. but it was found that his remains had returned to the earth completely.

Three years after Newman died, a Newman Club for Catholic students began at the University of Pittsburgh. In time, his name was linked to ministry centers at many public and private colleges and universities in the United States.

Pope Benedict XVI beatified Newman on September 19, 2010, at Crofton Park (near Birmingham). The pope noted Newman's emphasis on the vital place of revealed religion in civilized society but also praised his pastoral zeal for the sick, the poor, the bereaved and those in prison.  His canonization took place on October 13, 2019.

From his writings:

"God has created me to do Him some definite service. He has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next. I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good; I shall do His work. I shall be an angel of peace, a preacher of truth in my own place, while not intending it if I do but keep His commandments. Therefore, I will trust Him, whatever I am, I can never be thrown away. If I am in sickness, my sickness may serve Him, in perplexity, my perplexity may serve Him. If I am in sorrow, my sorrow may serve Him. He does nothing in vain. He knows what He is about. He may take away my friends. He may throw me among strangers. He may make me feel desolate, make my spirits sink, hide my future from me. Still, He knows what He is about."

O God, who didst bestow upon thy Priest Saint John Henry Newman, the grace to follow thy kindly light and find peace in thy Church: graciously grant that, through his intercession and example, we may be led out of shadows and images into the fulness of thy truth; 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. Denis and his Companions

St. Dionysius (Denis, as he is known to us) was born someplace in Italy, sometime during the 3rd century. In fact, for years he was confused with another Dionysius, the Aereopagite who was converted when St. Paul visited Athens. As little as we know about St. Denis, it's evident that he had become known for living a virtuous and faithful life, because he was chosen by Pope Fabian (236-250) to be one of the missionary bishops to Gaul (modern-day France). It was a difficult mission. The Church of Gaul had suffered terribly under the persecution of the Emperor Decius, and these men were sent to do all they could to bring the Catholic faith to the people there. Denis was sent to the area of present-day Paris, along with his companions, the priest Rusticus and the deacon Eleutherius. When they arrived, they settled on an island in the Seine.

It was on this island that Denis built a church, and he and his clergy provided regular worship, with the Daily Offices and the Mass. He was a very powerful preacher, and there were many conversions to the faith. A great number of these converts came from local pagan religions, and when the pagan priests saw so many of their people being baptised, they started to make plans to get rid of the bishop Denis, along with his priest and deacon. They carried out their plan by going to the local Roman governor, Sisinnius, to convince him that what Denis was teaching was actually stirring up the people against the Roman Empire. Sisinnius believed what these pagan priests told him, so he had Denis and his companions arrested. They were told to stop preaching, or they would pay with their lives. Denis and his companions had no intention of stopping, so they were tortured horribly. First, they were scourged and stretched on the rack; finally they were tortured with fire and then thrown to wild beasts. Before they were actually killed by the wild animals, they were dragged away and beheaded, and their bodies thrown into the river. The bodies of the martyrs were retrieved by a holy Christian woman named Catulla. She buried them, and erected a small shrine to mark the graves. Over the years the people came to the site, asking for God's blessings through the intercessions of the three martyrs. Eventually this shrine was expanded and made more beautiful, and today it is a great basilica, one of the most famous churches in Europe. But it still marks the simple graves of these three brave men, who died willingly because of their love for the Lord Jesus Christ.

O God, who didst strengthen blessed Denis, thy Martyr and Bishop, with the virtue of constancy in his suffering, and didst vouchsafe to join unto him Rusticus and Eleutherius, for the preaching of thy glory to the heathen: grant us, we beseech thee, by their example, to despise the prosperity of this world, and to fear none of its adversities; 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 the Holy Rosary

The commemoration of Our Lady of the Rosary, also known as Our Lady of Victory, recalls an historic event which took place on October 7, 1571.

For some time the Muslims had attempted to conquer Europe, not only for political reasons, but also in an attempt to destroy the Church and impose Islam throughout the known world.  On that clear October morning a huge gathering of ships appeared in the Mediterranean Sea, near the Greek port of Lepanto - 280 Turkish ships, and 212 Christian ships. 

For years the Muslims had been raiding Christian areas around the Mediterranean and had carried off thousands of Christians into slavery. In fact, all of the ships gathered on that morning were powered by rowers – and the Muslim ships had nearly 15,000 Christian slaves in chains, being forced to pull the oars to guide the ships into battle. The Catholic fleet was under the command of Don Juan of Austria, but the Catholic fleet was at a great disadvantage in its power and military ability. This was a battle that would decide the fate of the world – either the Turks would be victorious and the Church destroyed, or the Catholics would be victorious and would put down the Muslim threat.

Pope St. Pius V knew the importance of victory. He called upon all of Europe to pray the rosary, asking for the intercession of Our Lady, that God would grant a Catholic victory. Although it seemed hopeless, the people prayed. Don Juan guided his battleships into the middle of the Turkish fleet; meanwhile, many of the Christian slaves had managed to escape their chains and poured out of the holds of the Muslim ships, attacking the Turks and swinging their chains, throwing the Muslims overboard. The combination of the attack by the Catholic fleet and the uprising of the Christian slaves meant that there was a great victory by the Catholics fleet over the mighty Turkish fleet.

We know today that this victory was decisive. It prevented the Islamic invasion of Europe at that time, and it showed the Hand of God working through Our Lady. At the hour of victory, St. Pope Pius V, who was hundreds of miles away in his Papal residence, is said to have gotten up from a meeting, went over to a window, and through supernatural knowledge exclaimed, "The Christian fleet is victorious!" and he wept tears of thanksgiving to God.

This day has been remembered throughout the Church, first as Our Lady of Victory, and then as Our Lady of the Holy Rosary – remembering the victory God granted, and also remembering the means by which that victory was achieved – that it was an intervention by God through the prayers offered by praying the Rosary... something we might consider in our own generation.

O God, whose Only Begotten Son by his life, death, and Resurrection, hath purchased for us the rewards of eternal salvation: grant, we beseech thee; that meditating upon the mysteries of the Rosary, our devotion may bud forth as the rose in honour of the Blessed Virgin Mary; and that we may so follow the pattern of their teaching, that we may finally be made partakers of thy heavenly promises; 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. Bruno, Priest and Founder

St. Bruno founded a religious order, the Carthusians, which is the most demanding, the most strict and the most difficult in which to live – and yet many young men choose it as a way of making a life-long sacrifice for the glory of God.

Born in Cologne, Germany, St. Bruno became a famous teacher at Rheims and an important official the archdiocese. It was a time when many clergy were living lives that were incompatible with their calling, and when Pope Gregory VII brought about reforms, Bruno completely supported it. In fact, he took part in getting his own scandalous archbishop removed from office – of course, the archbishop had his friends, and they made life very difficult for Bruno.

After all this, St. Bruno had the dream of living in solitude and prayer, and persuaded a few friends to join him in a hermitage, and eventually was given some land which was to become famous for his foundation "in the Chartreuse" which described the color of the countryside (yellowish green, and from which comes the word “Carthusian”). The climate, desert, mountainous terrain and inaccessibility guaranteed silence, poverty and small numbers.

Bruno and his friends built an oratory with small individual cells at a distance from each other. They met for Matins and Vespers each day, and spent the rest of the time in solitude, eating together only on great feasts. Their chief work was copying manuscripts.

The pope, hearing of Bruno's holiness, called for his assistance in Rome. When the pope had to flee Rome, Bruno pulled up stakes again, and spent his last years (after refusing becoming a bishop) in the wilderness of Calabria.

He was never formally canonized, because the Carthusians avoided all occasions of publicity. Pope Clement extended his feast to the whole Church in 1674.

Almighty and everlasting God, who dost prepare mansions in heaven for them that forsake the world: we humbly entreat thy boundless mercy; that at the intercession of blessed Bruno, thy Confessor, we may be faithful to vows that we have made, and may obtain, to our eternal salvation, the rewards which thou hast promised to them that persevere unto the end; 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.

Blessed Francis Xavier Seelos

The priestly zeal of Francis Xavier Seelos took him to many places, but always with the same purpose; namely, to help people know the great love and compassion of God. And not only did he preach, but he put his words into practice, even to the point of risking his own life in caring for the sick and the dying.

Francis Xavier Seelos was born in southern Bavaria in the year 1819. He studied philosophy and theology in Munich as part of his preparation for the priesthood, but while still a student he became fascinated with the missionary work of the Redemptorists, which they were carrying out amongst the German-speaking immigrants in the United States. He arrived in America in 1843 and was ordained in the Redemptorist Church of St. James in Baltimore at the end of 1844. He was assigned for six years to the parish of St. Philomena in Pittsburgh, where he served as an assistant to St. John Neumann, who would become one of our great missionary bishops.

During the several years he was engaged in parish ministry throughout the state of Maryland, Fr. Seelos also had the responsibility of training Redemptorist students for the priesthood. In fact, during this time the Civil War broke out, and he went went to Washington, D.C. to appeal to President Lincoln that his students not be drafted for military service, although eventually some were.

For several years Blessed Francis Xavier Seelos preached in English and in German throughout the Midwest and in the Mid-Atlantic states. Eventually he was assigned to St. Mary of the Assumption Church in New Orleans, where he served faithfully as pastor. In 1867 he died of yellow fever, being only forty-eight years old, having contracted the disease while visiting the sick in his parish. He was described as a priest with a constant smile and a generous heart. He was beatified in 2000, and his cause for canonization is moving forward.

O God, who makest us glad with the yearly feast of blessed Francis Xavier Seelos, thy Priest and Confessor: mercifully grant that, as we now observe his heavenly birthday; so we may follow him in all virtuous and godly living; 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.

Seventeenth Sunday after Trinity

“My beloved had a vineyard on a very fertile hill. He digged it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes.” 

- Isaiah 5:1, 2

The Holy Scriptures – Old and New Testaments together – give us an account of the relationship between God and His people. We read in the Bible of God’s great love for His children, and we read of the rebellious spirit which causes punishment to come upon them from time to time. It’s the story of our salvation, it’s the story of a people seeking God, trying to love Him, sometimes succeeding, and sometimes failing.

The first reading is a passage from Isaiah’s prophecy (Is. 5:1-7) which had a particularly important place in the religious history of Israel. Isaiah tells a story which is really a tragedy – “My beloved had a vineyard on a very fertile hill...” And so begins the story of the great love which God has for His people, and it sums up the whole drama of the relationship between God and His children. Isaiah is painting a picture using this image of a vineyard planted with choice vines. A watchtower was built in the midst of it. A wine vat was put in it. And then the owner looked for it to yield a good harvest – everything was in place for it to produce good grapes, sweet, and abundant. But all He got from it was wild grapes – small, sour, an unusable crop.

The meaning of Isaiah’s story is so clear. God had chosen a certain people to be the guardians of His promises, and this people was chosen to make God known to the whole world. God intended the Israelite nation to be representatives of His love and tenderness. But rather than producing the good fruits of faithfulness and peace, instead they produced sour fruit – unfaithfulness, jealousy, violence, even hatred. The end result would be their own destruction. The hedge surrounding them would be removed. The walls would be broken down and trampled. It would become a wasteland. It would be choked with weeds, and even the rain would not come upon it any more. This is how Isaiah told the story, through the inspiration of God Himself, as a warning to Israel.

And then, in the Gospel (St. Matthew 21:33-43), we hear the Incarnate God, our Lord Jesus Christ, telling a story – a parable – and what’s it about? A vineyard. And the owner who planted it. He put a hedge around it. He dug a winepress, he built a tower. This story – this image – obviously is important to God, since He tells the story twice. In fact, when our Lord told this already-familiar story to the chief priests and the elders of the Jews, they knew to what He was referring immediately. They knew He was telling them that they were being unfaithful to God. Just as the tenants wanted to make the vineyard into their own, disregarding the fact that it already had an owner, our Lord was telling the Jewish leaders that they were using the law and prophets, not to give glory to God, but rather to bolster their own personal authority, and so were hiding God’s truth and love from others.

And Jesus was being prophetic here. Just as happened in His parable, the chief priests had not only rejected the message of the prophets in the past, but they would also kill the Son – namely, Jesus Himself. And His warning to them was forthright. “The kingdom of God will be taken away from you and given to a nation producing the fruits of it.”

One of the things we know about Christ’s parables is that they have a universal application. Although He was speaking to the chief priests and elders of Israel, His message is for us, too. And it’s a serious message. Namely, that we are to listen to God’s truth as it comes to us through those who are appointed to bring it – and the source of the truth is Jesus Christ Himself. We are to use what our Lord has revealed to us to produce the fruits of the vineyard. We’re to use it to build up God’s kingdom, and to spread the good news of His love and salvation to the whole world.

This was what Israel had been chosen to do, and now we – as the New Israel – have been chosen for the same task. We are to devote our minds and our wills and our energy to the building up of God’s kingdom, and not looking for any return for ourselves. The job we have is pretty simple in its outline, but it’s not easy. Too often we fall into a selfish practice of our faith: “God, I want...God, I need...God please do this for me...” It’s an ancient temptation. We see it through the prophecies of Isaiah and the other great prophets; we see it in the chief priests and elders of the Jews to whom our Lord was speaking. It’s the temptation to try a fashion the Kingdom of God as our own personal domain, focusing our attention on what we want, on what we feel is important. We sometimes try, like the unworthy tenants in today’s Gospel, to take the Lord’s vineyard for ourselves, serving ourselves under the guise of serving the truth.

How do we become faithful tenants of God’s vineyard? St. Paul gives us some guidance in his epistle to the Philippians (4:6-9). “Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things...” We should think: are those the ingredients in my conversations? Do people read those things in my own heart? And also he tells us, “in everything by prayer and supplication with thanksgiving let your requests be made know to God.” This is the “bottom line” – that we have to seek out those things that are of God, and those things only, and act upon them, making them the basis of our prayer to God. There’s no room for selfishness in God’s kingdom. There’s no room for personal gain in God’s kingdom. There’s no room for “picking and choosing” in God’s kingdom. There’s but one thing for us to do: to put ourselves in God’s care, and His care alone, so that He can plant His kingdom in us. And when we allow God to plant His Word in us – with all of the grace which flows from the Sacraments and from our life of prayer – He’ll have a great harvest. It’ll be a harvest of salvation for the world, the harvest of a people who want to serve God and His truth by living in accordance with His Will. This is the harvest that can fix broken lives, and that can heal broken families, and that can renew broken hearts.

Are things not as we hoped they would be in our own lives? The answer to that is for us to live in sync with God’s revealed truth. This is the paradox of the Gospel: that we’re free to be all that we should be, only when we’re obedient to God. It’s in obedience that we find freedom. We can have new life only insofar as our old lives of selfishness and self-centeredness are put aside. We’re not the owners of this vineyard; we are tenants. One of the fundamental spiritual mistakes we make is to think that we own the world. We are tenants, entrusted with the responsibility of caring for it, but everything that we have, everything we are, is on loan, and if we put ourselves at the center, we put our tenancy in jeopardy. So this is the great question for us today: "how am I using the gifts that God gave me for God's purposes? My money? My time? My talents? My creativity? My relationships?" It all has to be for God.

So may we unite ourselves so completely with Christ that His death will bring us life, and that the creatures of bread and wine, transubstantiated at the Mass, might make us into a new creation; namely, men and women who desire only to love and serve the Lord.

Lord, we pray thee that thy grace may always precede and follow us: and make us continually to be given to all good works; 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. Francis of Assisi

St. Francis of Assisi was baptized with the name Giovanni (John), but his father, who was a cloth merchant and who had lots of business in France, called him Francis. That's the name that stuck, although it's really a nickname. Francis was born in 1182 in the town of Assisi, and because his father was rather successful, Francis was raised with a love of fine clothes and good times. He led the other young men of the town in enjoying good food and drink, singing, and dancing.

When Francis was 20, he was taken prisoner in a war between Assisi and Perugia. For the year he was a prisoner, during which time he was very sick, he had some religious experiences which began to change him. After his release, he was praying in the decrepit little chapel of S. Damiano outside Assisi, and he heard a voice from the crucifix telling him, "Francis, repair my house, which is falling in ruins." He took the words literally, and he went quickly back to the city, sold his horse and some cloth from his father's shop, and came back to give some of the money to the priest at S. Damiano, and distributed some of it to the poor. Francis also, with his own hands, worked on repairing the little church.

His father was furious at Francis' squandering money on churches and beggars, and hauled him before the bishop to bring him to his senses. As he stood before the bishop, Francis calmly took off all his clothes, gave them to his father (the astonished bishop quickly covered Francis with a cloak), and said that he was now recognizing only his Father in heaven, not his father on earth. His life from this time on was lived without money or family ties.

The 13th century was also a time when the Christian religion was taken very much for granted, and Francis felt the need to return to the original spirit of Christ. This meant living in poverty, and it also meant showing Christ's love to other people. A number of the young men of Assisi, attracted by Francis' example, joined him in his new way of life. In 1209 Francis and his companions went to Rome, where they presented their ideas to Pope Innocent III and received his approval.

They found themselves influencing more and more people, including a young lady named Clare, whom Francis helped to enter a monastery of nuns, and who later began the "second order" of Franciscans, the order for women. Francis travelled to the Holy Land. He also went to Rome in 1223 to present the rule of his order to the Pope, who approved it wholeheartedly. Francis returned to Assisi and began to spend more and more time alone in prayer, leaving the decisions about his organization to others.

While he was praying on Mt. Alvernia in 1224, he had a vision of an angelic figure, and when the vision disappeared Francis felt the wounds of Christ in his hands, side, and feet. He was careful not to show the stigmata to others, but several close friends reported after his death that Francis had suffered in his body as Christ had suffered on the cross. His last 2 years were lived in almost constant pain and near-blindness. He died in 1226, and 2 years later he was canonized.

O God, who dost ever delight to reveal thyself to the childlike and lowly of heart: grant that, following the example of blessed Francis, and aided by his prayers; we may count the wisdom of this world as foolishness and know only Jesus Christ and him crucified; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

The Transitus of St. Francis

The Transitus of St. Francis is traditionally celebrated by Franciscans all over the world on October 3rd. This is the vigil of the Feast of St. Francis and is a night to commemorate the death of the beloved Saint.

“Transitus” is a Latin word meaning “passage” or “crossing over.” In every account written of the death of St. Francis, it is remembered that he crossed over from life on earth to eternal life with the Lord, full of great joy and song.

This is a brief account of his final hours:

“On the eve of his death, the saint, in imitation of his Divine Master, had bread brought to him and broken. This he distributed among those present, asking God’s blessing upon Bernard of Quintaville, his first companion, and Elias, his vicar, as well as all the others in order. “I have done my part,” he said next, “may Christ teach you to do yours.” Then wishing to give a last token of detachment and to show he no longer had anything in common with the world, Francis removed his poor habit and lay down on the bare ground, covered with a borrowed cloth, rejoicing that he was able to keep faith with his Lady Poverty to the end. After a while he asked to have read to him the Passion according to St. John, and then in faltering tones he himself intoned Psalm cxli. At the concluding verse, ‘Bring my soul out of prison’, Francis was led away from earth by ‘Sister Death’, in whose praise he had shortly before added a new strophe to his ‘Canticle of the Sun’.”

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Pictured: “St. Francis on his death bed” by Eugène Burnand (30 August 1850 – 4 February 1921)

Holy Guardian Angels

God shows His love to us in many ways, and one of the most comforting and constant expressions of this is that He entrusts each of us to a particular angel, who is our guide and our guardian. The Catechism of the Catholic Church teaches us that "the existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls 'angels' is a truth of faith” (n. 328), and it goes on to say (n. 336) "Beside each believer stands an angel as protector and shepherd leading him to life."  Our Lord Himself tells us, "See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father" (Matthew 18:10).

From the first instant of our existence until our death, we are surrounded by the protection and intercession of angels, particularly our guardian angel who remains beside each one of us and who stands as protector and shepherd leading us to life with God. We should ask our Guardian Angel for help, and when we are praying for others, we can ask our Guardian Angel to cooperate with the Guardian Angel of another person, to keep them safe and to guide them.

Guardian angels are not lucky charms. They are given to us as God's love. They do battle for us and with us. They are dedicated to the work of doing everything possible to bring us to God.

St. Bernard of Clairvaux, in writing to his spiritual sons (and equally applicable to all of us) says this:

“Be alert in your every action as one should be who is accompanied by angels in all your ways, for that mission has been enjoined upon them. In whatever lodging, in whatever nook or corner you may find yourself, cherish a reverence for your guardian angel. In his presence do not dare to do anything you would not do in mine. Or do you doubt his presence because you do not see him? Would it really help if you did hear him, or touch him, or smell him? Remember, there are realities whose existence has not been proven by mere sight.

Brethren, we will love God's angels with a most affectionate love; for they will be our heavenly co-heirs some day, these spirits who now are sent by the Father to be our protectors and our guides. With such bodyguards, what are we to fear? They can neither be subdued nor deceived; nor is there any possibility at all that they should go astray who are to guard us in all our ways. They are trustworthy, they are intelligent, they are strong — why, then, do we tremble? We need only to follow them, remain close to them, and we will dwell in the protection of the Most High God. So as often as you sense the approach of any grave temptation or some crushing sorrow hangs over you, invoke your protector, your leader, your helper in every situation. Call out to him and say: Lord, save us, we are perishing.”

O Everlasting God, who hast ordained and constituted the ministries of angels and men in a wonderful order: Mercifully grant that, as thy holy angels always serve and worship thee in heaven, so by thine appointment they may help and defend us on earth; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Ghost ever, one God, world without. Amen.

Angel of God, my Guardian dear,

to whom His love commits me here,

ever this day be at my side,

to light and guard, to rule and guide. Amen.

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Pictured: "Watchmen in the Night" by Thomas Richman Blackshear II (b. 1955)

St. Thérèse of the Child Jesus

Marie Thérèse Martin was born into a family of very faithful Catholics, and she 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. 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.

St. Jerome, Priest and Doctor

Most saints are remembered for some outstanding virtue or devotion which they practiced, and St. Jerome certainly had those qualities, but he also is frequently remembered for his bad temper! It is true that he came across as a bit of a grouch and could use a vitriolic pen, but his love for God was extraordinarily intense. St. Jerome 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 lead him to the Holy Land – he wanted to see the places of scripture. 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 in close proximity to 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. 

Here are some quotes from the inimitable Jerome: 

On the study of Hebrew he wrote, “From the judicious precepts of Quintilian, the rich and fluent eloquence of Cicero, the graver style of Fronto, and the smoothness of Pliny, I turned to this language of hissing and broken-winded words.” 

On worldly women, he railed against those who “paint their cheeks with rouge and their eyelids with antimony, whose plastered faces, too white for human beings, look like idols; and if in a moment of forgetfulness they shed a tear it makes a furrow where it rolls down the painted cheek; women to whom years do not bring the gravity of age, who load their heads with other people's hair, enamel a lost youth upon the wrinkles of age, and affect a maidenly timidity in the midst of a troop of grandchildren.” 

Even the clergy of Rome didn’t get a break. He said, “All their anxiety is about their clothes.... You would take them for bridegrooms rather than for clerics; all they think about is knowing the names and houses and doings of rich ladies.”

No wonder he ended up living in a cave.

The cave of St. Jerome in Bethlehem.  
We have offered the Anglican Use liturgy on this altar a few times.

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.

The Holy 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.

St. Lawrence Ruiz and his Companions

The mixed-race child of a Chinese father and a Filipino mother, Lawrence Ruiz grew up in Manila and married a local Catholic girl. They had three children, and lived a simple life on his modest salary as a clerk working for the local parish. What they lacked in material things they more than made up for in their deep Catholic faith. Living something of an anonymous life, known only to their immediate circle of family and friends, life was good but not extraordinary. That is, not until a false accusation was made. And then, life as Lawrence Ruiz and his wife knew it, no longer existed. Everything was turned upside down as he made the nearly-impossible decision to run from his accusers. He was completely innocent, but he paid a very heavy price, which involved leaving his beloved wife and children and the only home he knew.

Lawrence made his way to a ship which was headed for Japan, and his travelling companions were three Dominican priests, a Japanese priest, and a layman who suffered from leprosy. They arrived in Okinawa and made no secret of their Catholic faith. And for that, they were arrested and tortured mercilessly. They were dragged off to Nagasaki, where further sport was made of Lawrence and the others, in an attempt to get them to deny Christ. They remained steadfast in professing their love for God and His Church. Lawrence had already had a false accusation made against him, but this accusation - that he was a Catholic - was an accusation he was happy to confirm, no matter what the consequences. And the consequences were brutal. He and his companions were hung upside down while having heavy stones tied to them; they were held under water until the moment before they would drown; they had wood splinters driven under their fingernails. But through it all, their hearts were filled with love for God and forgiveness for their persecutors.

When they finally died from their tortures, the bodies of Lawrence and his companions were burned and the ashes were thrown into the sea. Their faithful witness, however, fed that great burning fire of God's love, which continues to burn to this day.

Grant us, we pray, Lord God, the same perseverance shown by thy Martyrs Saint Lawrence Ruiz and his Companions in serving thee and their neighbour: even as those persecuted for the sake of righteousness are blessed in thy kingdom; 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. Wenceslaus, Martyr

St. Wenceslaus, duke of Bohemia, was born about the year 907 at Prague, Bohemia (now the Czech Republic). His father was killed in battle when he was young, leaving the kingdom to be ruled by his pagan mother. Wenceslaus was educated by his grandmother, Ludmilla, also a saint. She taught him to be a Christian and to be a good king. She was killed by pagan nobles before she saw him king, but she left him with a deep commitment to the Christian faith.

Throughout his life he lived as a completely faithful Catholic. As duke he was a father to his subjects, generous toward orphans, widows, and the poor. He himself frequently carried wood to the houses of the needy. He often attended the funerals of the poor.  He ransomed captives, and visited those suffering in prison. He was filled with a deep reverence toward the clergy. With his own hands he planted the wheat for making altar breads and pressed the grapes for the wine used in the Mass. During winter he would visit the churches barefoot through snow and ice, frequently leaving behind bloody footprints.

Wenceslaus was eighteen years old when he succeeded his father to the throne. Without regard for the opposition, he worked in close cooperation with the Church to convert his pagan country. He ended the persecution of Christians, built churches and brought back exiled priests. As king he gave an example of a devout life and of great Christian charity, with his people calling him "Good King" of Bohemia.

His brother Boleslaus, however, turned to paganism. One day he invited Wenceslaus to his house for a banquet. The next morning, on September 28, 929, as Wenceslaus was on the way to Mass, Boleslaus struck him down at the door of the church. Before he died, Wenceslaus forgave his brother and asked God's mercy for his soul. Although he was killed for political reasons, he is listed as a martyr since the dispute arose over his faith. This king, martyred at the age of twenty-two, is the national hero and patron of the Czech Republic. He is the first Slav to be canonized.

O God, who through the victory of martyrdom didst exalt thy blessed Saint Wenceslaus from his earthy principality to the glory of thy heavenly kingdom: we pray thee, at his intercession, to defend us against all adversities; and to suffer us to rejoice in his eternal fellowship; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen.

Infallibility is NOT Impeccability

Amongst the Catholic doctrines most troublesome to many Protestants (and many Orthodox, too) is that of papal infallibility. Perhaps it conjures up visions of flabella and the sedia gestatoria, or a not-so-subtle Vatican form of mind control, or even an abuse of our valued freedom of conscience.

Actually, it’s a rather straightforward sign of God’s love for His Church.

First of all, papal infallibility is not to be confused with impeccability. Most people understand this, but there are some who think Catholics are supposed to believe that the Pope cannot sin. Infallibility has nothing to do with the absence of sin, nor does it mean that the pope cannot err in ordinary conversations, or even say silly or foolish things. Infallibility is a charism – a gift – which God imparts. Although it is rightly referred to as “papal infallibility," nonetheless it is something shared with the whole body of Catholic bishops. Although they do not have this charism individually, they do exercise the gift when they teach in doctrinal unity with the Successor of St. Peter. This is defined in Lumen Gentium, n. 25:

Although the individual bishops do not enjoy the prerogative of infallibility, they can nevertheless proclaim Christ’s doctrine infallibly. This is so, even when they are dispersed around the world, provided that while maintaining the bond of unity among themselves and with Peter’s successor, and while teaching authentically on a matter of faith or morals, they concur in a single viewpoint as the one which must be held conclusively. This authority is even more clearly verified when, gathered together in an ecumenical council, they are teachers and judges of faith and morals for the universal Church. Their definitions must then be adhered to with the submission of faith.

Despite the misconceptions held by some, the Pope doesn’t wake up in the morning and say to himself, “I think I shall proclaim something infallibly today,” nor are Catholics inhabitants of an ecclesiastical Wonderland in which they are required to believe “six impossible things before breakfast.”

So what is papal infallibility? It is defined in the First Dogmatic Constitution on the Church of Christ, Pastor Aeternus, Chapter 4, n. 9:

Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, to the glory of God our savior, for the exaltation of the Catholic religion and for the salvation of the Christian people, with the approval of the Sacred Council, we teach and define as a divinely revealed dogma that when the Roman Pontiff speaks EX CATHEDRA, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman Pontiff are of themselves, and not by the consent of the Church, irreformable.

This was confirmed by the Fathers of the Second Vatican Council in Lumen Gentium, n. 25:

And this infallibility with which the Divine Redeemer willed His Church to be endowed in defining doctrine of faith and morals, extends as far as the deposit of Revelation extends, which must be religiously guarded and faithfully expounded. And this is the infallibility which the Roman Pontiff, the head of the college of bishops, enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, who confirms his brethren in their faith, by a definitive act he proclaims a doctrine of faith or morals. And therefore his definitions, of themselves, and not from the consent of the Church, are justly styled irreformable, since they are pronounced with the assistance of the Holy Spirit, promised to him in blessed Peter, and therefore they need no approval of others, nor do they allow an appeal to any other judgment. For then the Roman Pontiff is not pronouncing judgment as a private person, but as the supreme teacher of the universal Church, in whom the charism of infallibility of the Church itself is individually present, he is expounding or defending a doctrine of Catholic faith.

The doctrine of papal infallibility did not abruptly appear in the 19th century. It was found implicitly from the earliest days of the Church, and indeed has its foundation in Holy Scripture itself. In St. John’s Gospel (21:15-17) Christ makes it clear to St. Peter that he, Peter, is to tend the flock and feed the sheep; in St. Luke’s Gospel (22:32) our Lord tells Peter that He will pray for him, so that his faith will not fail, and for him to strengthen the other apostles; in St. Matthew’s Gospel (16:18) Christ proclaims Peter to be the Rock on which He would build His Church.

The Church, founded by our divine Saviour, was commanded by Him to teach everything that He had revealed to His apostles (St. Matthew 28:20), and He promised them that they would be guided into all truth by the Holy Spirit (St. John 16:13). As the teaching authority of the Church, along with the primacy of St. Peter and his successors, was more and more comprehended, there came a clearer understanding of the protection God provides through the gift of infallibility. From the scriptural testimony, on through such witnesses as St. Cyprian of Carthage and St. Augustine of Hippo, it is clear the Church has always understood that God reveals and safeguards His truth through this charism.

There is an erroneous idea that a formal statement of infallible truth marks the occasion when the Church only began to teach a particular doctrine – in other words, that belief in papal infallibility began in only in 1870. However, infallible pronouncements are usually made only when some doctrine has been called into question. Most doctrines have never been doubted by the large majority of Catholics, and so have never required a formal and infallible statement. We see this even with a cursory reading of the Catechism, where most of the doctrines outlined in its pages require no corresponding papal document to confirm what is simply part of the ordinary magisterium of the Church.

If we scratch the surface of most arguments against the doctrine of papal infallibility, we will often find that there is confusion between infallibility and impeccability (“look at the sinful popes in history”), along with an independent streak of protestantism (“no one is going to tell me what I have to believe”). I find it to be both amazing and amusing, that those who are most vociferous against papal infallibility present their arguments with a certitude which could only be described as infallible.

It takes no great leap of faith to accept the fact that the God who created the universe and raises the dead, would also ensure that His children are given the truth. That He protects His Vicar on earth from solemnly defining something as true, if it’s really false, not only harmonizes with Scripture, but it is reflected in the unbroken history of the Church. We should derive great comfort from the doctrine of infallibility, because it’s a beautiful act of God’s divine love.