The Master Artist

The world's best and finest art is that which serves as a kind of window. Through it one can grasp a fuller knowledge of life, of truth, of beauty. It becomes a passageway for light which illuminates the mind and the soul, and so reality is made a little clearer, a little richer.

The artist who can achieve this we call a “master.” But such a one is only the merest shadow of the truly artistic Master, that One Who does not fashion great works with clay or canvas, but Whose crown of creation is mankind. It is He Who makes saints, forming them after His own image, colouring them with grace, and placing them in the world as windows through which we see something of God's divine beauty and truth, and through whom we are illumined by God's own Light.

St. Aidan of Lindisfarne

The Holy Island of Lindisfarne has a recorded history from the 6th century AD. It was an important center of Christianity not only under St. Aidan of Lindisfarne, but also is known for its association with St. Cuthbert, St. Eadfrith of Lindisfarne and St. Eadberht of Lindisfarne.

St. Aidan studied under St. Senan, one of the great Irish monk-saints, and he became a monk at Iona in about the year 630. His obvious virtues caused him to be selected as first Bishop of Lindisfarne in 635.

Lindisfarne is an island of about one thousand acres, and is off the northeast coast of England. It served as a home base for the evangelizing of the mainland, and in time St. Aidan became known as the "apostle of Northumbria," because the king of Northumbria, Oswald, asked him to come and spread the Christian faith among the people. St. Bede spoke highly of the spiritual care given by St. Aidan to his people. King Oswald had studied in Ireland and because of their common spiritual heritage he eventually became a close friend of St. Aidan, supporting him in his work to the end of his life.

St. Aidan died at Bamborough on 31 August 651, and his remains were taken to Lindisfarne. St. Bede writes that "he was a pontiff inspired with a passionate love of virtue, but at the same time full of a surpassing mildness and gentleness."

O Everlasting God, who didst send thy gentle Bishop Aidan to proclaim the Gospel in Britain: grant that, aided by his prayers, we may live after his teaching in simplicity, humility, and love for the poor; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Ss. Margaret Clitherow, Anne Line, and Margaret Ward

The three martyrs we commemorate on August 30th are numbered amongst the Forty Martyrs of England and Wales, who suffered death for the Catholic faith which had been outlawed in the kingdom. These three women – St. Margaret Clitherow, St. Anne Line, and St. Margaret Ward – were all martyred because they protected Catholic priests from the Elizabethan authorities, who were seeking out all Catholic priests for execution. During this dark time in history, it was illegal for priests to be in the country, as it was illegal for Catholics to receive the Sacraments of the Catholic Church.

St. Margaret Clitherow was a convert to the faith. She became a Catholic when she was eighteen. Although her husband was not a Catholic, he supported her in the practice of her faith, along with their son Henry, who was studying for the priesthood. Margaret’s husband even went so far all to allow her to welcome priests into their home for the celebration of Mass, and 1586 she was arrested for giving shelter to a priest. She was condemned to the horrifying death of being slowly crushed to death, being made to lay upon a sharp stone with a door placed upon her while nearly eight hundred pounds of stone were gradually added on top of the door. This took place on Good Friday in 1586. She died with the name of Jesus upon her lips.

St. Anne Line was also a convert, and was completely disowned by her family. In 1586 she married a man who was also a convert to the faith, but who was soon exiled from the country, leaving Anne by herself. She eventually managed two “safe houses” where travelling priests could hide, but was arrested on February 2, 1601, when she assisted a priest in escaping arrest. When she was brought to court, she fully admitted what she had done, and told the judge that her only regret was that she had not helped more priests. St. Anne Line was hung in London, and before her death she repeated what she had said in court, stating clearly that she did not repent for her actions, but that she wished she could have done it a thousand times.

St. Margaret Ward was an unmarried woman, and so is a virgin-martyr. She helped a priest escape from the prison where he was being held by smuggling him a length of rope with which he could lower himself over the prison wall. She was eventually accused of giving assistance to the priest because it was known that she was the last person to have visited him, and therefore was the most obvious person to have given the rope to the prisoner. St. Margaret Ward was bound by chains, hung up by her hands, and was brutally scourged, as the authorities demanded to know where the priest had gone. She steadfastly refused, and was hung publicly in London on August 30, 1588.

Although these three martyrs were canonized in 1970 among the Forty Martyrs of England and Wales, they are commemorated on a separate day because of the particular reason for their deaths; namely, their deep respect for the priesthood, and their zealous protection of priests.

Steadfast God, as we honour the fidelity in life and constancy in death of thy holy Martyrs Margaret Clitherow, Anne Line, and Margaret Ward: we pray thee to raise up in our day women of courage and resource to care for thy household the Church; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Pure and Undefiled Religion

“Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change. Of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures. Receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves. Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”

- from the Epistle of St. James

St. James wrote his brief epistle during a time when the Church was being greatly persecuted. It was addressed to followers of Christ who had grown discouraged. It just wasn’t easy to sustain their faith when everyone and everything around them was trying to lure them away. St. James addresses these words to encourage them, even though everything around them was discouraging. He is recalling them to the truth of Jesus Christ, which had excited them and attracted them at the time of their conversion. He is calling them from the distractions of the world, back to the true religion revealed by Jesus Christ Himself. He says to them: “Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”

St. James makes clear that there is such a thing as pure and undefiled religion. Just as there were then, so there are those today who would deny this fact. “Look around you,” they would say. Someone who claims to be a follower of Christ, turns out to be insincere, and so there are those who are all too eager to claim that religion is a sham, a hypocrisy.

But we know this is not the case. For every Judas who betrays, there is a St. Paul who struggles to serve Christ. For every Simon the Magician who pretends to practice religion for what he can gain, there is a St. John who seeks only to love God. St. James is reminding us that there are those who truly walk with God, and have the desire to honor and please God. In the midst of the whirl of business, amidst the selfishness and malice and short tempers in the world, there are those who are struggling upward toward the light of Christ, fighting against sin, and looking forward to that time when all things will be brought to perfection in Christ.

So then, what are the marks of the “pure and undefiled” religion St. James is talking about? We need to know, because this is what we are trying to practice. So what defines its reality? First of all, this kind of religion comes from God. It is approved and accepted by God. James teaches us, “Every good endowment and every perfect gift is from above, coming down from the Father of lights.” In other words, there is nothing from man that is “pure and undefiled.” No one can say, “I have made my own heart clean. I have purified myself from my sin.” No, the best that man can bring forth out of his own power is bound to be stained. But pure religion comes down from above. Its origin is from above. It is sent by the Father to sanctify us and renew us.

But how does this pure and undefiled religion find its way into our corrupt and sinful hearts? Scripture gives the answer: “God, who is rich in mercy, because of His great love with which He has loved us, even when we were dead in trespasses, has made us alive with Christ… We are His workmanship, created in Christ Jesus for good works, which God has ordained that we should walk in…” We know through Scripture and the constant teaching of the Church, that God’s Holy Spirit renews the heart, and teaches us to think and feel and act in the right way. God has planted in us the spirit of repentance and of faith and of love. He has made us worthy and righteous through the worthiness and righteousness of His Son, Jesus Christ our Lord.

St. James then goes on to speak of two “marks” of this pure religion: “to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” In other words, true religion – real faith – leads to tender and kindly actions towards the desolate and afflicted. St. Paul put it this way in his epistle to the Galatians: “Bear one another’s burdens, and so fulfil the law of Christ.” No one can have true religion unless he has the Spirit of Christ, and he who has the Spirit of Christ will have something of the mind of Christ. And certainly Christ had a true pity and sympathy for all those who were touched by sorrow and affliction. Didn’t He say to the widow of Nain, “Do not weep,” and then gave back to her her only son who had died? Didn’t He carry in His heart the sorrows of His disciples when He was about to leave them as a flock of fatherless children in a cold and cruel world? And He give them encouragement with the promise, “I will not leave you comfortless.” Surely, every disciple, in the practice of pure and undefiled religion, must follow in the footsteps of the Master; and Christ has pleaded with every disciple to care for His poor, to care for His little ones, to comfort all those whom He Himself would comfort, and to speak His word to those who do not know His grace and love.

Remember Christ’s important lesson: “What you have done to the least of these my brethren, you have done to me.” And remember also, that it is the willing heart that Christ cares about. It is the desire and the readiness to visit the orphan and the widow, or to care for those who are living without God and without hope, when the opportunity presents itself, This is what is really pleasing to our Heavenly Father.

Now, of course there are times when it isn’t always possible to respond to every need we hear about. We can’t deal with every single person in need; we can’t alleviate every case of suffering throughout the world. There may be constraints of family responsibilities, and no one has unlimited resources. However, where there is true sincerity, and a honest effort to do what we really can do, God accepts desire as being like the deed. Remember in the Old Testament, King David truly wanted to build the Temple, but he was unable; and God told him, “You did well, David, because it was in your heart.” All God asks is that we have that desire in our hearts, and that we follow God’s guidance in doing what we can in showing real charity towards others.

But a second mark of true religion is mentioned by St. James. It is “to keep oneself unstained from the world.” We cannot overcome the world through our own strength. There is only one way to keep from being irreparably stained by the world, and that’s by the exercise of constant faith in the Lord Jesus Christ. As St. John tells us in his first epistle: “This is the victory that overcomes the world, even our faith…” If we want to live a life which “overcomes the world,” we need to understand clearly what that means. It means that we are to have our affections set on things above; that our values come from God, and that our goal is eternal union with God. It means that we must let the love of God be supreme in our actions; that we allow no idol to share God’s throne in our hearts. It means that we must make everything we have, everything we are, to be in the service of God’s kingdom. It means that all that we have – our time, our money, our influence, our intellectual gifts, our position in life – all of that must be regarded as already belonging to God.

In our efforts to live a religion which is “pure and undefiled,” remember that it is a gift from God, and not a result of our own work. And when you are discouraged, when it seems that no matter how hard you try, you still fail, remember that others have gone before, and have known the same difficulties. St. Paul writes in his epistle to the Romans, “I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do…”

Surely, this is why God has given us the sacrament of penance, and the Holy Sacrifice of the Mass. It is through the regular and faithful use of those gifts that we exercise constant faith in the Lord Jesus, and through them we have Christ’s power always with us. Through that power, even though we are not yet made perfect, by God’s grace others will see in us that “religion which is pure and undefiled before God…”

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Image: "Giving Comfort" digital art by Debra Minnard

St. Augustine of Hippo

St. Augustine was born in A.D. 354 in what is modern-day Algeria. His family was of some substance and highly respected. His father Patricius was a pagan, though he converted to Christianity on his deathbed. His mother St. Monica was a Christian and raised Augustine in the faith, though he was not baptized until he was an adult.

As a boy Augustine became conscious of sin in a special way when he participated in a pointless act of theft – an act which made a profound impression on him and he later wrote about and regretted it. He and some companions stole pears from a tree, not necessarily to eat, but just to steal for the fun of it. In his spiritual autobiography, the Confessions, he described the incident, and ended his account by writing, “Foul was the evil, and I loved it.”

When he was nineteen, Augustine began a long-term affair with a woman. We do not know her name, because Augustine deliberately didn’t record it. He never married her, but they did have a son. Despite his Christian upbringing, Augustine abandoned the Faith and became a Manichean, a gnostic sect, an act which crushed his mother.

So far it doesn’t sound much like the life of a saint, so how did he turn things around? He happened to take a position teaching rhetoric in Milan, Italy and, with the encouragement of his mother, began to have more contact with Christians and Christian literature, which brought him in contact with the great St. Ambrose, then the bishop of Milan.

One day, in the summer of 386, he heard a childlike voice chanting “Tolle, lege” (“Take, read”). He took this as a divine command and opened the Bible, randomly, to Romans 13:13-14, which reads: “Let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.”

Applying this to his own life, Augustine was cut to the heart, and his conversion began in earnest. He was baptized, along with his son Adeodatus, at the next Easter Vigil by St. Ambrose. A few short years later his mother Monica and his son Adeodatus both died. Augustine returned to him home in North Africa, where he was alone on the family property. He sold almost all his possessions and gave the money to the poor and he turned the family home into a monastery. In 391, he was ordained a priest of the diocese of Hippo. In 395, he became the city’s coadjutor bishop and then its bishop. As bishop, he wrote extensively, and the value of his writings was such that he is considered to be a Church Father.

This great Doctor of the Church spent over 30 years working on his treatise De Trinitate [about the Holy Trinity], endeavouring to conceive an intelligible explanation for the mystery of the Trinity. 

Augustine was walking by the seashore one day contemplating and trying to understand the mystery of the Holy Trinity when he saw a small boy running back and forth from the water to a spot on the seashore. The boy was using a sea shell to carry the water from the ocean and place it into a small hole in the sand. 

The Bishop of Hippo approached him and asked, “My boy, what are doing?” 

“I am trying to bring all the sea into this hole,” the boy replied with a sweet smile. 

“But that is impossible, my dear child, the hole cannot contain all that water” said Augustine. 

The boy paused in his work, stood up, looked into the eyes of the Saint, and replied, “It is no more impossible than what you are trying to do – comprehend the immensity of the mystery of the Holy Trinity with your small intelligence.” 

The Saint was absorbed by such a keen response from that child, and turned his eyes from him for a short while. When he glanced down to ask him something else, the boy had vanished. 

Some say that it was an Angel sent by God to teach Augustine a lesson on pride in learning. Others affirm it was the Christ Child Himself who appeared to the Saint to remind him of the limits of human understanding before the great mysteries of our Faith.

Augustine died on August 28, 430. He was canonized by popular acclaim and was subsequently proclaimed to be one of the four original Doctors of the Church.

O Merciful Lord, who didst turn Saint Augustine from his sins to be a faithful Bishop and teacher: grant that we may follow him in penitence and godly discipline; till our restless hearts find their rest in thee; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Monica, Widow and Confessor

The circumstances of St. Monica's life could have made her a nagging wife, a bitter daughter-in-law and a despairing parent, yet she did not give way to any of those temptations. Although she was a Christian, her parents gave her in marriage to a pagan, Patricius, who lived in her hometown of Tagaste in North Africa. Patricius had some redeeming features, but he had a violent temper and lived an immoral life. Monica also had to put up with an ill-tempered mother-in-law who lived in her home. Patricius constantly criticized his wife because of her charity and piety, but he always respected her. Monica's prayers and example finally won her husband and mother-in-law over to Christianity. Her husband died in 371, one year after his Baptism.

Monica had at least three children who survived infancy. The oldest, Augustine, is the most famous. At the time of his father's death, Augustine was 17 and a student of rhetoric in Carthage. Monica was distressed to learn that her son had accepted the Manichean heresy – which was a combination of gnostic Christianity, Buddhism, Zoroastrianism, and various other elements, with the basic doctrine of a conflict between light and dark, with matter (physical things) being regarded as dark and evil. At this point, Augustine was living an immoral life. For a while, Monica refused to let him eat or sleep in her house. Then one night she had a vision that assured her Augustine would return to the faith. From that time on she stayed close to her son, praying and fasting for him. In fact, she often stayed much closer than Augustine wanted.

When he was 29, Augustine decided to go to Rome to teach rhetoric. Monica was determined to go along. One night he told his mother that he was going to the dock to say goodbye to a friend. Instead, he set sail for Rome. Monica was heartbroken when she learned of Augustine's trick, but she still followed him. She arrived in Rome only to find that he had left for Milan. Although travel was difficult, Monica pursued him to Milan.

In Milan Augustine came under the influence of the bishop, St. Ambrose, who also became Monica's spiritual director. She accepted his advice in everything and had the humility to give up some practices that had become second nature to her. Monica became a leader of the devout women in Milan, as she had been in Tagaste.

She continued her prayers for Augustine during his years of instruction. At Easter, 387, St. Ambrose baptized Augustine and several of his friends. Soon after, his party left for Africa. Although no one else was aware of it, Monica knew her life was nearing the end. She told Augustine, "Son, nothing in this world now affords me delight. I do not know what there is now left for me to do or why I am still here, all my hopes in this world being now fulfilled." She became ill shortly after and suffered severely for nine days before her death.

O God, who art the Comforter of them that mourn, and the Salvation of them that hope in thee, who didst graciously regard the tearful pleading of blessed Monica for the conversion of her son Augustine: grant, we beseech thee, at their united intercession; that we may truly lament our sins and be made worthy to obtain thy gracious pardon; 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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Image: from a fresco by Benozzo Gozzoli, “Saint Monica,” c. 1465

St. Monica, Widow and Confessor

The circumstances of St. Monica's life could have made her a nagging wife, a bitter daughter-in-law and a despairing parent, yet she did not give way to any of those temptations. Although she was a Christian, her parents gave her in marriage to a pagan, Patricius, who lived in her hometown of Tagaste in North Africa. Patricius had some redeeming features, but he had a violent temper and lived an immoral life. Monica also had to put up with an ill-tempered mother-in-law who lived in her home. Patricius constantly criticized his wife because of her charity and piety, but he always respected her. Monica's prayers and example finally won her husband and mother-in-law over to Christianity. Her husband died in 371, one year after his Baptism.

Monica had at least three children who survived infancy. The oldest, Augustine, is the most famous. At the time of his father's death, Augustine was 17 and a student of rhetoric in Carthage. Monica was distressed to learn that her son had accepted the Manichean heresy – which was a combination of gnostic Christianity, Buddhism, Zoroastrianism, and various other elements, with the basic doctrine of a conflict between light and dark, with matter (physical things) being regarded as dark and evil. At this point, Augustine was living an immoral life. For a while, Monica refused to let him eat or sleep in her house. Then one night she had a vision that assured her Augustine would return to the faith. From that time on she stayed close to her son, praying and fasting for him. In fact, she often stayed much closer than Augustine wanted.

When he was 29, Augustine decided to go to Rome to teach rhetoric. Monica was determined to go along. One night he told his mother that he was going to the dock to say goodbye to a friend. Instead, he set sail for Rome. Monica was heartbroken when she learned of Augustine's trick, but she still followed him. She arrived in Rome only to find that he had left for Milan. Although travel was difficult, Monica pursued him to Milan.

In Milan Augustine came under the influence of the bishop, St. Ambrose, who also became Monica's spiritual director. She accepted his advice in everything and had the humility to give up some practices that had become second nature to her. Monica became a leader of the devout women in Milan, as she had been in Tagaste.

She continued her prayers for Augustine during his years of instruction. At Easter, 387, St. Ambrose baptized Augustine and several of his friends. Soon after, his party left for Africa. Although no one else was aware of it, Monica knew her life was nearing the end. She told Augustine, "Son, nothing in this world now affords me delight. I do not know what there is now left for me to do or why I am still here, all my hopes in this world being now fulfilled." She became ill shortly after and suffered severely for nine days before her death.

O God, who art the Comforter of them that mourn, and the Salvation of them that hope in thee, who didst graciously regard the tearful pleading of blessed Monica for the conversion of her son Augustine: grant, we beseech thee, at their united intercession; that we may truly lament our sins and be made worthy to obtain thy gracious pardon; 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. Louis, King and Confessor

St. Louis IX, (1215-1270) became King of France at the age of twelve. He had been brought up by his mother to be a faithful Catholic ruler, and during his whole life he remembered her words to him: "Never forget that sin is the only great evil in the world.” Then she went on to say, “No mother could love her son more than I love you. But I would rather see you lying dead at my feet than to know that you had offended God by one mortal sin."

Throughout his life he remained deeply devout and as a king his conduct was that of a real saint. He devoted himself to the people of his kingdom and he was a great peacemaker — kings and princes constantly sought his aid in settling disputes. He was a humble man, and was always helpful to the needy, inviting them to his own table to eat. He took time himself to care for lepers and the sick. St. Louis gave to all his people an example of a life that overflowed with charity and with justice for every single person.

He was a person whom it was easy to love.  He was a kind husband, the father of eleven children. He took great care in practicing his faith and in receiving the sacraments. St. Louis was known also for his bravery in battle, going on two crusades to protect the Church in the Holy Land from the Muslims who were trying to destroy it. In fact, he was on his second crusade when he was taken ill by the plague. As a penance he asked to be laid on a bed of ashes, and his last words were from Psalm 5, "I will enter Thy house; I will worship in Thy holy temple and sing praises to Thy Name!"

O God, who didst call thy servant St. Louis of France to an earthly throne that he might advance thy heavenly kingdom, and didst give him zeal for thy Church and love for thy people: Mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of thy saints; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

St. Bartholomew, Apostle

In St. John's Gospel, Bartholomew (son of Tolomai) is known by the name Nathaniel.  His home was Cana in Galilee, where the miraculous turning of water into wine took place, and he was one of the first disciples called by the Lord Jesus. It was of Bartholomew that Christ said, "Behold, an Israelite indeed in whom there is no guile!" 

After the Resurrection of our Lord, he was blessed by being one of the few apostles who witnessed the appearance of the risen Saviour on the sea of Galilee (John 21:2). Following the Ascension the tradition is that he preached the Gospel in Greater Armenia, and it was there that he was martyred by being flayed, which means that while he was still alive, his skin was torn from his body. The Armenians honor him as the apostle of their nation. 

His relics were brought eventually to Rome to a small island in the middle of the Tiber, where there is a basilica and hospital.

O Almighty and everlasting God, who didst give to thine apostle St. Bartholomew grace truly to believe and to preach thy Word: Grant, we beseech thee, unto thy Church to love what he believed and to preach what he taught; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

Tomb of St. Bartholomew, Tiber Island

St. Rose of Lima

St. Rose of Lima, the first canonized saint of the New World has one characteristic of all saints – she was not really understood by those around her. And she had another characteristic which should not necessarily be imitated by everybody – that of an excessive practice of mortification, that is, self-inflicted suffering.

St. Rose was born to parents of Spanish descent in Lima, Peru, at a time when South America was in its first century of evangelization. She was baptized with the name Isabella, but because she was an extremely beautiful young girl, she was given the nickname of Rose, because she reflected the beauty of roses.

Sometimes the saints have a love for God that is so tremendous, it drives them to some things that would seem very strange to us. And in fact, sometimes the discipline and practices of some of these things really are imprudent, but is a kind of logical carrying out of the idea that anything which might come between them and God should be rooted out. We see this with St. Rose of Lima. Because her beauty was so often admired, she was afraid she would become vain, and she worried that people would think more about her beauty than they would think of God, so Rose used to rub her face with pepper to produce disfiguring blotches. Also, she wore a thick circlet of silver on her head, but it was studded on the inside, like a crown of thorns, giving her a constant reminder of the suffering of Christ. These aren’t necessarily the sorts of things that should be imitated, but they do give us an idea of the intensity of her love for God.

When her parents fell into financial trouble, she worked in the garden all day and sewed at night, to help with family expenses. Even though she was a model daughter, and worked hard for the family, for ten long years she struggled against her parents because of their insistence that she should find a young man and get married. Rose herself sensed a vocation to religious life, but they refused to let her enter a convent, so out of obedience she continued her life of penance and solitude at home as a member of the Third Order of St. Dominic. So deep was her desire to live the life of Christ that she spent most of her time at home in solitude.

During the last few years of her life, St. Rose set up a room in the house, where she cared for homeless children, the elderly and the sick. This was really the very first organized charitable work done for the poor in Peru. She was completely secluded in her life and activity – she worked with no one else, and in fact the authorities found her way of life so strange that she was interrogated by church officials, but after speaking with her, they knew that she was living a life that was filled with God’s grace.

We could see the life of St. Rose as just being an eccentric life – a strange girl who did what seemed to be strange things. But her life was transfigured from being something odd, into being something beautiful, because of her immense love for God. In fact, her love for Him was so great, that she was able to endure ridicule from many people, as well as long periods of sickness. In fact, her witness to God’s love was so tremendous, that when she died at the age of 31, the whole city came out for her funeral, and all of the most prominent men in the city and in the Church took turns carrying her coffin in the funeral procession.

Almighty God, the giver of all good gifts, who didst will that Saint Rose, bedewed with heavenly graces, should blossom forth among the peoples of the Americas as a flower of virginity and suffering: grant to us thy servants, so to run after her in the fragrance of her sweetness; that we may be found worthy to be made a sweet savour unto Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Making the Choice

Joshua said to all the people, “If you be unwilling to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell; but as for me and my house, we will serve the LORD.”

- Joshua 24:15

Jesus said to the twelve, “Will you also go away?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life.”

- St. John 6:67,68

Every one of us, at some time in our life, has been in the position of having to make a difficult choice. The complexity of the choice usually increases as we get older, but for most of our lives we’re faced with making choices – sometimes between two perfectly legitimate alternatives, but more often than not we have to make choices between something that is good for us, and something that would be bad for us. So whether it be our choice of friends, or what we’re going to eat, or where we’re going to college, or our life’s vocation, or what to do in some moral dilemma, making choices is part of life.

We see it in the Book of Joshua, when he was challenging the people to reject all other gods and serve the one true God. He gathered the tribes of Israel together, and said to them, “If you’re unwilling to serve the Lord, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell; but as for me and my house, we will serve the Lord.” This was one of those times when the choice was stark, and a decision had to be made.

Another time we see a demanding choice crop up is in the sixth chapter of St. John’s Gospel. It was in the great “Bread of Life” discourse given by Jesus, where He called Himself the “true bread from heaven.” He told the crowd around Him that “my flesh is food indeed and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him… he who eats this bread will live forever.” And when the people heard Christ’s words, their response was: “This is a hard saying; who can listen to it?”

So the crowds who had been following Jesus made a choice: they turned and left Him. His words were too hard for them, so they left. And what did He do? Did He run after them and say, “Wait! Let’s weigh the options here. I didn’t mean those things literally! I didn’t mean that you actually have to eat my flesh and drink my blood. I only meant it symbolically. I only meant you had to do it in a spiritual way.” No – Jesus didn’t do that. The choice to be made was a stark one, and He let the choice stand, even if it meant that the crowds left Him. And after they left, what did He do then? He turned to the twelve – those chosen to be His apostles – and He asked them “Will you also go away?” Another choice to be made – He was saying to them, “Choose, you apostles. Will you follow the crowd, or will you stand with me and with my words?”

Our belief about the Real Presence of our Lord Jesus Christ in the Blessed Sacrament of the Altar is a hallmark belief of the faithful Catholic. But there have been those throughout history who couldn’t accept this truth from Jesus, and the denial of this truth robs many otherwise faithful people of that direct communion our Saviour Jesus Christ. St. Peter summed it up: “To whom shall we go? You have the words of eternal life.” We must choose whether or not to believe what Christ has plainly and clearly said.

So often, people’s reactions to the words of Jesus – whether they be words about the sacraments, or words about our moral conduct, or words about salvation, or words about any number of things – so often, the reaction is like that of the crowd: “This is a hard saying. Who can listen to it?” And when that question is asked, the next thing we see is what we saw in the Gospel account: people turn from Jesus, and go their own way, which is why there are thousands of protestant denominations and independent congregations today, all claiming to have the truth. And sadly, most everyone knows of someone who has left the Catholic Church because of one reason or another – perhaps because they didn’t like some teaching or other; or because the requirements of Catholic life were too difficult; or because the words of Christ spoken through the Church weren’t convenient, or their “lifestyle” was being cramped. And they think the answer is to walk away, as though by ignoring the truth they can somehow change it.

Imagine the sorrow Christ must have felt when some of His followers didn’t believe Him, and so left Him. And His sorrow is the same today, when someone leaves the Church, or when we ourselves reject something He has taught us. Imagine His sorrow as He looks upon our nation, and so many of our national leaders, who have rejected what would be considered a normal sense of morality. Surely, Christ weeps, and our nation really is facing yet another time of choice.

Look at what happened in the Gospel account. When the others left, He turned to His apostles and asked them if they were going to leave, too. Jesus turns to each and every one of us, every single day, and he asks, “Will you also go away?”

Our choices determine with whom we stand. So where do we stand? We need to stand with Peter and the other apostles, and give Jesus our answer: “Lord, to whom shall we go? You have the words of eternal life.” And we need to stand with Joshua – “As for me and my house, we will serve the Lord.”

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Image from a painting by James Tissot (1832-1906)

St. Bernard of Clairvaux

It has been said of St. Bernard that his personality “was so attractive, his power of persuasion so difficult to withstand, that we are told that mothers hid their children and wives clung to their spouses lest he attract them into the monastery.”

Who was this man? Bernard’s father was a knight who had died in battle and his mother also died when Bernard was still quite young. In the year 1098 Bernard felt called to join a monastic community of reformed Benedictines. In his excitement about entering the monastery, he also persuaded 24 of his friends, four of his brothers and two of his uncles to join with him. This shows the influence that he had at a young age! The community had been dwindling, so we can imagine what it meant when this zealous young man showed up with thirty other men, ready to learn and live the monastic life.

Bernard really wanted to live a hidden life, spending his time doing manual work and praying to God. Instead, St. Bernard and 11 others were sent out to establish a monastery. Before the monastery was established the town was called Wormwood and was a haven for thieves; after the monastery was established the area was known as Clairvaux, the Valley of Light. It was here in Clairvaux where Bernard was positioned as abbot and became well-known throughout Christendom.

This newly established monastery grew fast and soon had 130 monks. At first St. Bernard was very strict about fasting and would allow the monks to eat very little, but an experience with serious sickness helped him to understand that God had created the body with a need for food, so he reformed the requirements, although life was still quite strict. He felt led to start preaching and became so famous for his preaching that he was sought from all over and people started flocking to hear Bernard of Clairvaux. The teachings brought a lot of people, but St. Bernard also prayed for the sick who came, and many of them were healed by God – sometimes when St. Bernard simply made the sign of the cross over them.

All St. Bernard wanted was a life of contemplation in Clairvaux, but his reputation was wide spread and his advice sought after by princes, popes, and other high ranking leaders in the religious and political arenas. St. Bernard used his influence to work for real justice and he did his very best to make sure that holy and righteous men were placed in positions of leadership. In fact, St. Bernard influenced many bishops and other leaders to change their ways and humble themselves.

As St. Bernard grew older, he began to tire from all his travelling and preaching, and settling disputes, but finally he was able to return to Clairvaux where he continued in his meditations and writings. He spent his last few years writing, and his works are still among the classic works on the Catholic faith. On August 20, 1153 he gathered those who were close to him and received the Last Sacraments. He died at the age of 63.

O God, by whose grace thy servant St. Bernard of Clairvaux, enkindled with the fire of thy love, became a burning and a shining light in thy Church: Grant that we also may be aflame with the spirit of love and discipline, and may ever walk before thee as children of light; through Jesus Christ our Lord, who with thee, in the unity of the Holy Spirit, liveth and reigneth, one God, now and for ever. Amen.

St. John Eudes

St. John Eudes was born on a farm in northern France. He was 79 years old when he died, and with all he accomplished, at the end of his live he was living only in the next county. 

During his life he was a religious, a parish missionary, founder of two religious communities and a great promoter of the devotion to the Sacred Heart and the Immaculate Heart of Mary. He joined the religious community of the Oratorians and was ordained a priest at 24. At that time, there were some severe outbreaks of terrible sickness which was taking the lives of thousands of people, and he volunteered to care for the sick. He didn't want to risk bringing the disease to his fellow religious, so he lived in a huge barrel that had been turned on its side in the middle of a field during the plague.

After that time, he became a parish missionary. His gifts as preacher and confessor meant that people flocked to hear him. He preached over a hundred parish missions, some lasting from several weeks to several months.

He had a great concern for the spiritual lives of the clergy, and he realized that the greatest need was for seminaries. He had permission from his general superior and the bishop to do this work, but the a new superior decided he didn't like St. John Eudes or his work, so John decided it was best for him to leave the religious community. He immediately founded a new community, the Congregation of Jesus and Mary, which was devoted to the formation of the clergy by conducting diocesan seminaries, but there were some who tried to ruin this effort, too, until John finally had to give up that work.

In his parish mission work, John was disturbed by the sad condition of women and young girls living on the streets, but who wanted to escape their terrible existence. Temporary shelters were found but arrangements were not satisfactory, until St. John, with the help of others, took on this work by founding another religious community, called the Sisters of Charity of the Refuge.

He is probably best known for the central theme of his writings: Jesus as the source of holiness, Mary as the model of the Christian life. His devotion to the Sacred Heart and to the Immaculate Heart of Mary is what formed his own spiritual life.

Holiness is the wholehearted openness to the love of God. It is visibly expressed in many ways, but the variety of expression has one common quality: concern for the needs of others. We see how St. John Eudes carried out this concern in very practical ways.

O God, who didst wonderfully choose thy Priest Saint John Eudes to proclaim the unfathomable riches of Christ: grant us, by his example and teachings; that, growing in knowledge of thee, we may live faithfully by the light of the Gospel; 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. Stephen, King of Hungary

King Stephen is a great national hero and the spiritual patron of Hungary – but he was, first of all, a devout Christian. We think of kings as being heads of state, great military leaders, commanders of armies and rulers over people, and he was all that, but Stephen did all those things in the light of his Christian faith, and made his decisions in accordance with the teaching of the Church.

During his early childhood he was pagan, but he was baptized around the age of 10, together with his father, who was the chief of the Magyar people. This was a group who migrated to the Danube area a little over a hundred years before. When young Stephen was 20 years old, he married Gisela, who was from a powerful and influential family. After the death of his father, Stephen became the leader of his people, and did all he could to turn his people into a Christian people. He put down a series of revolts by pagan nobles and through the banishment of paganism, and the establishment of the Church, Stephen made the Magyars into a strong national group. He asked the pope to send more clergy so that the Church could become more organized throughout Hungary, and he also made the request that the pope confer the title of king upon him – not because he wanted the honor for himself, but because he knew his people needed the dignity of being ruled by a Christian king, rather than just a leader with no title. He was crowned on Christmas day in 1001.

Stephen established a system of support for the local churches and priests, and he worked very hard to bring people out of poverty. Out of every 10 towns, one had to build a church and support a priest. He abolished pagan customs, and urged all his subjects to marry, except clergy and religious, because he knew that strong families make a strong society. He was easily accessible to all, especially the poor.

He had hoped that his son Emeric would succeed him as king, but in 1031 Emeric died, and the rest of King Stephen’s days were made very difficult by controversy over who should succeed him as king. His pagan nephews even attempted to kill him. King St. Stephen died in 1038. As he was dying, with his right hand he raised up the Holy Crown of Hungary, and prayed to the Blessed Virgin Mary, asking her to take the Hungarian people as her subjects and to become their queen. After his death, people made pilgrimages to his tomb, where many miracles were recorded, and soon he was canonized – the first king to be venerated as a confessor and saint of the Church.

Grant thy Church, we pray, Almighty God: that she may have Saint Stephen of Hungary, who fostered her growth while a king on earth, as her glorious defender in heaven; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

The Crown of St. Stephen.

On this anniversary day...

The Solemnity of the Assumption has always been an especially important one for the people of Our Lady of the Atonement parish, because with the celebration of the triumphant mystery of the Assumption it is the celebration of the anniversary of the founding of the parish. And although I am retired as pastor of the parish, it’s a special day for me, too, as I celebrate anniversary of my ordination as a Catholic priest on the same day as the parish came into existence.

Thirty-eight years ago a very small group of us were at San Fernando Cathedral in the early evening. The Cathedral was packed with people who had come for the occasion, but for the tiny handful of us, it was a home-coming – the culmination of a very long and very difficult journey to the thresh-hold of the Catholic Church. Hands were laid upon me by the archbishop and the other priests of the archdiocese, and I became a priest in the one Holy Catholic and Apostolic Church. A handful of adults made their Profession of Faith, and so were received into the full communion of the Church. And as the archbishop said at the time, “We have a priest. We have some laity. Let’s have a parish!” And he declared it to be so. The formal decree was read out, establishing a parish dedicated to the Blessed Virgin Mary, under the title of Our Lady of the Atonement, with the boundaries being co-terminus with those of the archdiocese, and I was appointed to be the Founding Pastor.

It sounds grand now, but then it was a bit daunting. We had no church building; we had only a handful of people; what we were doing hadn’t been done by anybody before, as we were given the mission of establishing an Anglican Use – a specific identity – within the Catholic Church. Would it work? No one knew. In fact, very few really understood what it was all about. But Pope John Paul II had the idea that this was something worth doing – bringing in our small community of former Anglicans, and bringing in our particular liturgical and devotional life, and giving it a home in the Catholic Church. And there were others in Rome who saw the possibilities – people such as a Cardinal named Joseph Ratzinger, then the Prefect of the Congregation for the Doctrine of the Faith, and subsequently the successor of St. Peter, Pope Benedict XVI. So, armed with the support of men like that, and strengthened by the grace of God, we set about the task of establishing the Anglican Use in the Catholic Church.

And see where it’s led – Ordinariates have been established which allow Anglicans to return to the Catholic Church, bringing with them a liturgy, a spirituality, and a common identity which will serve to enrich the whole Church. And the little parish dedicated to Our Lady of the Atonement served as the experiment – the model – for one of the most historic developments in the Catholic Church in more than five hundred years.

Why did all of this happen? Because Christ wants it. He desires that His Church should be one. “May they be one, Father, as we are one,” He prayed on the night before He died. So, this is part of the fulfillment of the Will of God.

How did this happen? By the grace of God, and through prayers of the Blessed Virgin Mary, who is the Mother of the Church. Like any good mother, Mary wants all her children to be unified, to be “at one” with one another. It’s no accident that our parish was established on the Solemnity of the Assumption. In fact, it wasn’t supposed to be on that day. Permission for my ordination and for the establishment of the parish had come from Rome in July, on the eve of the Feast of Our Lady of the Atonement. The archbishop asked me to come to his office so we could discuss some possible dates for all this to take place, and he asked me if I had any particular date in mind. I told him that I’d like it to be a date associated with the Blessed Virgin Mary, and that my first choice would be August 15th, the Solemnity of the Assumption. As he began to leaf through his calendar, he was telling me that it wouldn’t be possible to have it then, because he was always fully committed to other events in the archdiocese on an important Solemnity like that. As he was turning the pages, he stopped mid-sentence, and looked up at me with a puzzled look on his face. As he looked down again, he said to me, “I don’t understand this. There’s nothing written here at all! I’m completely free on the 15th. You have the date.”

By the Divine Will of God, the golden thread of the Blessed Virgin Mary has been woven throughout this whole thing. She, who was chosen from the beginning to be the New Eve, the one who would be instrumental in crushing the head of the serpent; she, who was foretold by the prophet as the Virgin who would conceive and bear a son; she, who was immaculately conceived in the womb of her mother St. Anne; she, who was visited by the Archangel Gabriel and given the knowledge that the Child would bring salvation to the world; she, who stood silently by the Cross, her heart pierced with sorrow; she, who when she breathed her last was taken body and soul into heaven where she now reigns as queen – it is she whose prayers have supported this wonderful experiment.

There should be no safer place for a child than when he’s in the arms of his mother. And what a beautiful image it is, when a mother lifts her child up, when she wants him to see something important over the heads of a crowd. Mary our Mother lifts us up, so that we can see something – or rather, Someone – who is most important; namely, Christ her Son. Mary our Mother lifts us up. She lifts us up, and she lifts our cares and our concerns, and our whole being, all up to her Divine Son. She lifts us up in her Immaculate Heart so that we can catch a glimpse of the glory that will be ours in heaven.