St. Philip and St. James, Apostles

St. Philip was born in Bethsaida, Galilee. He may have been a disciple of John the Baptist and is mentioned as one of the Apostles in the lists of Matthew, Mark, Luke, and in Acts. Aside from the lists, he is mentioned only in John’s Gospel in the New Testament. He was called by Jesus Himself and brought Nathanael to Christ. Philip was present at the miracle of the loaves and fishes, when he engaged in a brief dialogue with the Lord, and was the Apostle approached by the Hellenistic Jews from Bethsaida to introduce them to Jesus. Just before the Passion, Jesus answered Philip's request to show them the Father, but no further mention of Philip is made in the New Testament beyond his listing among the Apostles awaiting the Holy Spirit in the Upper Room. According to tradition he preached in Greece and was crucified upside down at Hierapolis under Emperor Domitian.

St. James the Less (meaning "the younger), the author of the first catholic Epistle (that is, addressed to the Church generally), was the son of Alphaeus (also known as Cleophas). His mother Mary was either a sister or a close relative of the Blessed Virgin, and for that reason, according to Jewish custom, he was sometimes called the brother of the Lord. The Apostle held a distinguished position in the early Christian community of Jerusalem. St. Paul tells us he was a witness of the Resurrection of Christ; he is also a "pillar" of the Church, whom St. Paul consulted about the Gospel. According to tradition, he was the first Bishop of Jerusalem, and was at the Council of Jerusalem about the year 50. St. James was martyred for the Faith by the Jews in the Spring of the year 62. He was held in great respect by everyone, Jew and Gentile alike, which earned him the appellation of "James the Just."

O Almighty God, whom truly to know is everlasting life: grant us perfectly to know thy Son Jesus Christ to be the way, the truth and the life; that, following the steps of thy holy Apostles, Saint Philip and Saint James, we may steadfastly walk in the way that leadeth to eternal life; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Pictured: St. Philip and St. James the Less,
painted panels from the medieval rood screen
at St. Mary's, Worstead, in Norfolk, England

St. Athanasius, Bishop and Doctor

St. Athanasius, the great champion of the Catholic Faith, was born at Alexandria about the year 296, of Christian parents. Educated under Alexander, who became the bishop of Alexandria, Athanasius made great progress in learning and virtue, eventually going into the desert to spend some time in retreat with St. Anthony.

In 319, Athanasius became a deacon, and as a young cleric he was called upon to take an active part against the rising heresy being put forth by Arius, an ambitious priest of the Alexandrian Church, who denied the Divinity of Christ. This was to be the life struggle of St. Athanasius.

In 325, he assisted his bishop at the Council of Nicaea, where his influence began to be felt. Five months later Alexander died. On his death bed he recommended St. Athanasius as his successor. In consequence of this, Athanasius was unanimously elected Patriarch in 326.

His refusal to tolerate the Arian heresy was the cause of many trials and persecutions for St. Athanasius. He spent seventeen of the forty-six years of his episcopate in exile. After a life of virtue and suffering, this intrepid champion of the Catholic Faith, the greatest man of his time, died in peace on May 2, 373.

Everliving God, whose servant Saint Athanasius bore witness to the mystery of the Word made flesh for our salvation: give us grace, with all thy Saints, to contend for the truth and to grow into the likeness of thy Son, Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Joseph the Worker

The commemoration of St. Joseph the Worker falls on the first day of the month that is dedicated to the Blessed Virgin Mary, and was fixed in the calendar by Pope Pius XII in 1955. The pope expressed the hope that this feast would accentuate the dignity of labour and would bring a spiritual dimension to the work we do.

The teaching of the Church reaches back into the Old Testament, when we read in the Book of Genesis that God created man, and put him in the Garden of Eden to tend to it. From that time, God, who is the creator and ruler of the universe, has called men and women in every age to develop and use their talents for the good of others, and as a way of sharing in the creative work of God. In every kind of labour we are to remember that we are obeying the command of God to use our talents, and to receive the fruit of our labours. Our work allows us to provide for our own needs, and for the needs of those for whom we are responsible. It also allows us to show proper charity towards those who are in need.

The Church asks us to look to St. Joseph on this day, and follow his example of work, by which he showed his love and responsibility for the Blessed Virgin Mary and for the Child Jesus. St. Joseph shows the dignity of work – and whether it is manual work, or any other kind of work, we are to do it in a spirit of cooperation with God, and as an offering to Him. Any task, well done, is an offering to God. When we work, we should see it as a work done for God, and it is part of what shows that we are created in His image. In creation itself, God worked for six days, and rested the seventh. So in our own lives, we are to keep that balance between using our energy for work, and then out of respect for our minds and bodies, give a day for our spiritual and physical renewal.

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Holy Joseph, Intercessor

Unto thee God’s children sing;

Be our Patron and Protector,

To God’s throne our praises bring.

Faithful Spouse of faithful Virgin,

Lover of God’s purity;

From thy worthy place in heaven,

Pray that we may faithful be.

Guardian of the Word Incarnate,

Silent guide of God’s own Son;

Guard our hearts and lead us onward

To the life that Christ has won.

Humble man in lofty station,

God has poured His grace on thee;

Pray such grace to us be given,

That we live eternally.

Text: Fr. Christopher G. Phillips, 1991
Music: "Stuttgart" adapted by C. F. Witt, 1715

O God, the Creator of all things, who hast appointed for mankind the law of labour: graciously grant that through the example and patronage of Saint Joseph we may accomplish the work that thou hast commanded, and attain unto the rewards that thou dost promise; 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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Pictured: "Our Saviour Subject To His Parents At Nazareth"

by John Rogers Herbert 1810–1890

Jesus, the Shepherd of the Sheep

Jesus said, "Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber; but he who enters by the door is the shepherd of the sheep. 

– St. John 10:1, 2

One of the beautiful images we have of Jesus is as our Shepherd. Scripture says that we are “the people of His pasture and the sheep of His hand.” He is our crucified and risen Shepherd. He died as a Lamb to save the sheep, and He lives to guide His flock to eternal life.

The Lord Jesus is, in a special way, the incarnation of the twenty-third Psalm. He shepherds us, and we rest in the green pastures of His presence. He anoints our heads with the oil of His Spirit in the quiet waters of Holy Baptism. He prepares the table of the Holy Sacrifice of the Mass in the presence of our fiercest enemies - sin, death, and the devil - and He feeds us with His own Body and Blood. He restores our souls by forgiving our sins. He guides us in the paths of righteousness by His Word, which is the rod of His Law, the staff of His Gospel. He leads us through the dark valley of death on to eternal life.

Jesus is the shepherd of the sheep, and He says that He is also the gate of the sheep pen, the “door of the sheep.” He uses a picture of how sheep were raised in that part of the world at that time. Sheep were kept in walled pens during the night for protection. The sheep pen had only one gate. Every morning the shepherd would stand at the gate and call out to his sheep. They would perk up at the sound of his voice and they would follow him through the gate out into the pasture. A devoted shepherd would even sleep on the ground across the opening of the sheep pen during the night to protect his flock. The shepherd literally became the “gate” for the sheep, and he would be willing to lay down his life for his sheep.

The opening to the sheep pen distinguished true and good shepherds from thieves and robbers. You could always tell if a person was a real shepherd by the way he got into the sheep pen. True shepherds entered through the gate in broad daylight in full view of the gatekeeper. False shepherds and thieves would sneak over the fence at night, in order to steal what wasn’t theirs. And so Jesus distinguishes true pastors from false ones. Those who preach Jesus Christ crucified and risen for the forgiveness of sins and who guide people through the waters of baptism on into the rich pasture land of the authentic Word of God, and into the Sacraments established by Christ, are true shepherds. But those who preach themselves and who guide people by their own self-invented methods and means are false shepherds.

Jesus warns us that there are plenty of thieves and robbers and false shepherds all around us. They promise life, but instead, they rob us of life. They teach falsely that Holy Baptism is something we do simply as a sign, instead of teaching that it’s something God does, in which He takes away the stain of sin and marks us as His own. They teach falsely that the Mass isn’t the sacrifice of Christ’s Body and Blood, but rather that it’s simply a symbolic meal in which we think fondly of what Jesus did a long time ago. These false shepherds try to turn people inward to their own beliefs, to their own piety, to their own feelings, to their own works, to their own selves, and away from Jesus and the truth which He reveals through His Holy Catholic and Apostolic Church.

These are the thieves and robbers that Jesus is talking about. They look for the isolated, scattered, solitary sheep. Sheep who are separated from the flock are easy pickings for the poachers. People who aren’t grounded in the Church, and in what Christ teaches us through His Church, tend to believe in a little bit of everything, and so they wind up believing in nothing at all. Sheep who don't learn the voice of their shepherd, soon will follow any voice that happens to call to them.

Jesus came that we might have life, and have it abundantly, and the greatest freedom we can have in this life is to be sheltered in His sheep pen, the Church, to live under Him in His kingdom, to be under the watchful gaze of the crucified and risen Shepherd and Guardian of our souls.

Jesus our Good Shepherd is the door to eternal life, the only door. His death and resurrection pave the only path that leads to eternal life. One day He will stand at the gate and call each of us again by name, as He has already called us in Baptism, as He continues to call us as members of His Body. On that day we will hear His voice and follow Him through His death and resurrection, and He will raise us up, clothed with His immortality, to eternal life in Him.

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Painting: "The Good Shepherd" by William Dyce (1806-1864)

St. Catherine of Siena

St. Catherine was born in Siena in the year 1347, and she was the last of 25 children born to her parents. Her father was a wealthy man in the business of dying wool. From her earliest life, Catherine was a different kind of child, spiritually sensitive, and being part of such a large family, she liked to find times when she could be alone with God. It was at the age of six that she had some sort of vision near the Church of San Domenico in Siena. From that moment onward, she followed an even stricter path of devotion, and when she was only seven, she dedicated herself to Christ, taking a private and internal vow that she would never marry, but would live only to serve God.

She wanted very much to dedicate herself to Religious life, and although her parents initially resisted the idea, eventually her father gave in and allowed Catherine to follow whatever she felt God was calling her to do. In 1363, when she was just 15 years old, Catherine became a Dominican Tertiary, and wore the black cloak which designated her as a Dominican sister. She began to increase her charitable work, and spent a great deal of her time in a nearby hospital, caring for the sick.

Throughout this time she became known as someone who gave excellent spiritual guidance, as more and more people came to her, or wrote to her, for spiritual advice. In fact, she became well-known throughout the Church as a devout and gifted spiritual guide, and even as a mystic. It was during a visit to the city of Pisa that she received the stigmata in the presence of a crucifix hanging in the Church of Santa Cristina. As her spiritual fame grew, she was even asked to travel to different countries to act as a mediator for the papacy, which was at that time in exile at Avignon in France. She was very strong in voicing her opinion to Pope Gregory that he needed to bring the Papal Court back to Rome, and unify the Church. When the terrible situation arose with the false election of a second Pope, leading the Church to the edge of schism, she was instrumental in restoring the true Pope to his rightful place.

In the year 1380, when she was just 33 years old, St. Catherine died. She was eventually proclaimed to be a saint, and along with St. Francis of Assisi, St Catherine of Siena was made patron saint of Italy. Pope Paul VI conferred on her the title of Doctor of the Universal Church, and in 1999 she was proclaimed co-patron saint of Europe by Pope St. John Paul II.

O Merciful God, who gavest to thy servant Saint Catherine of Siena a wondrous love of the Passion of Christ: grant that, through her prayers; we thy people may be united to him in his majesty and rejoice for ever in the revelation of his glory; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Painting: "St. Catherine of Siena" by Baldassare Franceschini (1611-1689)

St. Louis Mary Grignion de Montfort, Priest

The life of St. Louis de Montfort is inextricably bound to his work of promoting genuine devotion to the Blessed Virgin Mary. In fact, his personal motto was “Totus tuus” (“Completely yours”), the same motto later chosen by Pope St. John Paul II.

St. Louis was born in the Breton village of Montfort, close to Rennes, France, and in fact, came to identify himself by the adoption of his place of birth and baptism, in essence replacing his family name of Grignion.

After being educated by the Jesuits and the Sulpicians, he was ordained as a priest in 1700, and almost immediately he began preaching parish missions throughout western France. His years of ministering to the poor led him to travel and live in virtual poverty, sometimes even causing problems with his superiors, who did not understand the unique call God had given to St. Louis. Through his preaching, thousand of people who had lapsed in the Faith were called back to active life in the Church. In his preaching he recommended frequent, even daily, reception of Holy Communion, which was not the normal practice at that time. In all things he urged the Faithful to imitate the life of the Blessed Virgin Mary by practicing the daily acceptance of God’s divine Will in all things.

St. Louis founded the Missionaries of the Company of Mary for priests and brothers, and the Daughters of Wisdom, who cared especially for the sick. His book True Devotion to the Blessed Virgin has become a classic guide to Marian devotion.

St. Louis died in 1716 in Saint-Laurent-sur-Sèvre, where a basilica was erected in his honour and which contains his tomb. He was canonized in 1947.

O God, who didst will to direct the steps of thy Priest Saint Louis de Montfort along the way of salvation and of the love of Christ, in the company of the Blessed Virgin: grant us, by his example; that, meditating on the mysteries of thy love, we may strive tirelessly for the building up of thy 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.

St. Peter Chanel, Priest and Martyr

On April 28, 1841, a band of native warriors entered the hut of a missionary priest, Father Peter Chanel on the island of Futuna in the New Hebrides islands – now called Vanuatu. They clubbed the missionary to death and cut up his body with hatchets. But just two years after this murder, the complete population of the island was Catholic. St. Peter Chanel's death bears witness to the ancient axiom that "the blood of martyrs is the seed of Christians."

What led up to this wonderful conversion of so many people? St. Peter Chanel went there as the fulfillment of a dream he had had as a boy. He was born in 1803 in France. At the age of seven, he was a shepherd boy, but the local parish priest, recognizing something unusual in the boy, convinced his parents to let him study in a little school the priest had started. From there Peter went on to the seminary, and was ordained a priest and assigned to a very difficult, run-down parish. In three short years there was a complete transformation of the people in the parish – whereas there had been very few who practiced the Faith, when he left, nearly everyone had returned to the Sacraments.

In 1831, he felt called by God to enter a missionary society of priests, and his dream of going to mission territory finally happened in 1836. He was sent to the island of Futuna, where he had to suffer great hardships, disappointments, frustration, and almost complete failure, as well as the opposition of the local chieftain. The work seemed hopeless: only a few had been baptized, and the chieftain continued to be suspicious and hostile. Then, when the chief's son asked for baptism, the chief was so angry that he sent warriors to kill the missionary. It would have seemed that was the end. St. Peter Chanel did not live to see any success coming from his hard work, but his violent death brought about the conversion of the island, and the people of Futuna remain Catholic to this day.

O God, who for the spreading of thy Church didst crown Saint Peter Chanel with martyrdom: grant that, in these days of Paschal joy, we may so celebrate the mysteries of Christ’s Death and Resurrection as to bear worthy witness to newness of life; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Mark the Evangelist

John Mark, later known simply as Mark, was Jewish by birth. He was the son of the woman named Mary in whose home was the Cenacle or "upper room" which served as the meeting place for the first Christians in Jerusalem. He was still a youth at the time of the Saviour's death. In his description of the young man who was present when Jesus was seized and who fled from the leaving behind his "linen cloth," he was probably speaking of himself.

During the years that followed, as Mark grew into adulthood, he witnessed the growth of the infant Church in his mother's Upper Room and came to know very well the traditions and practices of the Church, which we see included in his Gospel. 

In the Acts of the Apostles we find Mark accompanying his uncle (or perhaps cousin) Barnabas and Paul on their return journey to Antioch and on their first missionary journey. But Mark wasn’t ready for the hardships of this type of work and therefore left them at Perga in Pamphylia to return home.

As the two apostles were preparing for their second missionary journey, Barnabas wanted to take Mark with him. Paul, however, objected, and so Barnabas and Mark went on a missionary journey to Cyprus. Time healed the strained relations between Paul and Mark, and during St. Paul’s first Roman captivity, Mark gave Paul valuable service, which St. Paul wrote about. When he was in chains the second time, Paul requested Mark's presence (2 Tim. 4:11).

A close friendship existed between St. Mark and St. Peter; he was Peter's companion, disciple, and interpreter. According to common patristic opinion, Mark was present at Peter's preaching in Rome and wrote his Gospel under the influence of St. Peter. This explains why incidents which involve Peter are described with great detail. Little is known of St. Mark's later life, but there is an account of his martyrdom, when he was tied to a rope and dragged over sharp stones until he was dead. At the time of his martyrdom he was the bishop of Alexandria in Egypt. His relics were transferred from Alexandria to Venice, where a worthy tomb was erected in St. Mark's Cathedral.

 O Almighty God, who hast instructed thy holy Church with the heavenly doctrine of thy Evangelist Saint Mark: give us grace; that, being not like children carried away with every blast of vain doctrine, we may be established in the truth of thy holy 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.

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Painting: "San Marco"

by Giovanni Antonio de' Sacchis "Il Pordenone" (c. 1484-1539)

St. Fidelis of Sigmaringen

St. Fidelis was born Mark Rey and took the name of "Fidelis" when he joined the Capuchin Order at the age of 35 in 1612. He was born at Sigmaringen, a town in modern-day Germany. He studied law and philosophy at Freiburg. St. Fidelis subsequently taught philosophy at the University of Freiburg, ultimately earning a doctorate in law. During his time as a student he did not drink wine, and wore a hair-shirt. He was known for his modesty, meekness, and chastity. 

In 1604, he and three friends travelled through Europe, and during his travels he attended Mass very frequently; in every town where he came, he visited the hospitals and churches, passed several hours on his knees in the presence of the Blessed Sacrament, and gave to the poor sometimes the very clothes off his back.

After he returned home, he took up the practice of law, and was known for his great fairness, and his dislike of ruining anyone’s reputation. He didn’t hesitate to offer his legal help to those who couldn’t afford the cost of a lawyer, and his charity earned him the name of "counsellor and advocate for the poor". He became disenchanted with some of the bad practices associated with many lawyers, and he decided to join the Capuchin friars.

When he entered the Franciscan Order of the Capuchins, he was given the religious name of "Fidelis," meaning Faithful. He finished his novitiate and his studies for the priesthood, offering his first Mass on the feast of Saint Francis of Assisi (October 4), in 1612. As soon as St Fidelis finished his course of theology, he was immediately employed in preaching and in hearing confessions. He was named to be Superior of one of the Capuchin Convents, and many people in the area were renewed in their faith, and several Protestant Calvinists were converted. The Congregation of the Doctrine of the Faith commissioned Fidelis specifically for work among the Protestants.

The Protestants were very angry at this attempt to convert them. They made threats against Fidelis' life, and he began to prepare himself for martyrdom. It was on April 24, 1622, that St Fidelis made his confession, said Mass, and then went out to preach. During the sermon, leaders of the Protestants called for his death. One of them discharged his musket at him in the Church, but missed him, and the Catholics begged him to leave the place, but he was ready to lay down his life. As he went out and was on the road, a group of about twenty Calvinists started to harass him, calling him a false prophet. One of them beat him down to the ground by a stroke on the head with his sword. Fidelis rose again on his knees, and stretching forth his arms in the form of a cross, and prayed to God for their pardon. Another sword struck him in the head, and he fell to the ground and lay in a pool of his own blood. His attackers continued to stab him, and they hacked off his left leg, saying it was punishment for him coming to preach to them. He was buried by the Catholics the next day, and many who had participated in St Fidelis' martyrdom, were converted, and received into the Catholic Church.

O God, who didst enkindle blessed Fidelis with seraphic ardour of spirit in the propagation of the true Faith, and didst vouchsafe to adorn him with the palm of martyrdom, and with glorious miracles: we beseech thee; that, by his merits and intercession, thou wouldest so confirm us through thy grace in faith and charity; that in thy service we may be worthy to be found faithful, even unto death; 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.

Emmaus: The Model for Evangelism

That very day [the first day of the week], two of the disciples of Jesus were going to a village named Emmaus, about seven miles from Jerusalem, and talking with each other about all these things that had happened. While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him. 

 - St. Luke 24:13-16

It is in the Emmaus event that Christ lays out the model for evangelism. Two disciples are walking from Jerusalem to Emmaus, discussing the recent events in Jerusalem – Jesus' entrance into the city the week before, His subsequent trial before Pilate, His crucifixion and burial, and the rumors of His resurrection that had been running around all morning, ever since Mary Magdalene and Peter and John had returned from the empty tomb.

In the middle of their conversation, a stranger draws near and walks with them. It’s Jesus, but “their eyes were kept from recognizing him," the Gospel tells us. Now certainly, if anyone would recognize Jesus it would have been these two, who knew him so well. But Jesus hides His identity for a time. He prevents the disciples from recognizing Him for a while, so that He can open their minds to the truth.

Their long faces betray their disappointment. Cleopas tells the whole sad story: how Jesus had been a prophet mighty in word and deed; how the chief priests and religious rulers had handed Him over to be crucified; how they had pinned their hopes on Him, thinking that He was the Messiah, the coming Redeemer of Israel. But things were looking pretty confusing. It was now the third day since His death. Some women had come with visions of angels and news of His resurrection. His tomb was empty, but Jesus was nowhere to be seen. What it all meant, they couldn’t tell.

They had their facts about Jesus straight. Indeed He was a prophet mighty in work and word. Certainly He was rejected by His people and crucified. The women’s story was true: it was the third day and Jesus had risen. He was the One who had come to redeem Israel just as they had hoped. They had all the facts, but they didn’t have all these facts grounded in the reality of Christ’s death and resurrection. And this is a large part of evangelism: not only giving the facts, but also bringing an understanding of those facts.

A person can know the Scriptures. A person can know the catechism. A person might even be able to recite the Latin titles of all the papal encyclicals. But if those facts aren’t plugged into the power of the saving death and resurrection of Jesus Christ, none of it will make much sense or be of much use.

"O foolish men, and slow of heart to believe all that the prophets have spoken." Jesus chides them for their unbelief. They should have known. They had Moses and the prophets. It was plastered all over the pages of the Scriptures. The evidence was there for them. So, “beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself." Jesus directs them to the revelation of Almighty God. Jesus opens up the Scriptures for them and beginning with Moses and going all the way through the prophets, He shows how His death and resurrection provide the rhythm of every passage.

Jesus gives the appearance of going on, past Emmaus, but the disciples insist that He join them for supper. It was nearing the end of the day, and evening was coming. Wouldn't He please stay and eat with them?

Though Jesus was their guest, He assumes the place of the host at the head of the table. He takes the bread, blesses and breaks it, and gives it to them. We can’t miss the connection with the Passover meal that Jesus had with His disciples, three days before, on the night in which He was betrayed. Here again is Jesus, taking bread and breaking it. And St. Luke tells us that "their eyes were opened and they recognized Him." In the breaking of the bread, in the Holy Sacrifice of the Mass, Jesus is recognized and known.

This is evangelism: Word and Sacrament. And that's what the Holy Mass is: Jesus serving us with Himself. Jesus making Himself known. Jesus being with us, objectively, really and truly, even when eyes are clouded. From the very beginning, the Church has understood this. Scripture teaches us that "they were devoted to the teaching of the apostles, to the fellowship, the Breaking of the Bread, and to the prayers."

And because of that, the Church could be certain that the crucified and risen Lord was present among them, not only to save them, but to strengthen them to go into the world as He had commanded them, making disciples of all nations. And Scripture further teaches us that “the Lord added to their number day by day those who were being saved.” They needed no programs, no gimmicks, no publicity stunts, no mass marketing. They had the Word and the Sacraments. That's all they needed. And the Lord added daily to their number.

We are called to one thing: to be faithful – faithful to God’s revelation; faithful in our sacramental life; faithful in giving glory to God; faithful to the teaching of the Church; faithful to the traditions which the Church has exhorted us to maintain. Those are the ingredients of success. We are to be a people whose “hearts burn within them” with a love for the Lord Jesus Christ. And we are to be a people whose eyes have been opened to “recognize the Lord Jesus Christ in the Breaking of the Bread.”

Success in evangelism is really quite simple: just as Jesus is at the center of our churches in our tabernacles, so we are to keep Jesus at the center of our lives in the tabernacles of our hearts. This is the best and strongest tool we have for the work of evangelism. And this is why we must proclaim in the strongest possible way that Christ Sacrificed and Christ Present is the center and foundation of our being.

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Painting: "Christ and the Pilgrims at Emmaus"

by Pascal Dagnan-Bouveret (1852-1929)

St. Anselm of Canterbury

"I do not seek to understand that I may believe, but I believe in order to understand. For this I believe - that unless I believe, I should not understand."

  - St. Anselm of Canterbury, Proslogium, Chapter 1

St. Anselm was uninterested in the Church and in religion generally in his youth, but he eventually became one of the Church's greatest theologians and leaders. He received the title "Father of Scholasticism" for his attempt to analyze and illumine the truths of faith through the aid of reason.

At the age of 15 Anselm experienced a change in attitude towards religion and felt strongly that he wanted to enter a monastery, but was refused acceptance because of his father's opposition. Twelve years later, after once again having lost interest in religion and with years of worldly living behind him, he finally fulfilled his desire to be a monk. He entered the monastery of Bec in Normandy, three years later was elected prior, and 15 years later was unanimously chosen abbot.

Considered an original and independent thinker, Anselm was admired for his patience, gentleness and teaching skill. Under his leadership, the abbey of Bec became a monastic school, influential in philosophical and theological studies. During these years, at the community's request, Anselm began publishing his theological works, comparable to those of St. Augustine. His best-known work is the book Cur Deus Homo ("Why God Became Man").

At 60, and really against his will, Anselm was appointed archbishop of Canterbury in 1093. His appointment was opposed at first by England's King William Rufus, the son of William the Conqueror, but the king eventually accepted the appointment. Rufus persistently refused to cooperate with efforts to reform the Church. Anselm finally went into voluntary exile until Rufus died in 1100. He was then recalled to England by Henry I, who was Rufus's brother and successor. Disagreeing fearlessly with Henry over the king's insistence on investing England's bishops, Anselm spent another three years in exile in Rome.

His care and concern extended to the very poorest people, and he was known for his opposition to the slave trade. In fact, Anselm obtained from the national council at Westminster the passage of a resolution prohibiting the sale of human beings. Anselm, like every true follower of Christ, had to carry his cross, especially in the form of opposition and conflict with those in political control. Though personally a mild and gentle man and a lover of peace, he would not back off from conflict and persecution when principles were at stake.

O Everlasting God, who gavest to thy Bishop Anselm singular gifts as a pastor and teacher: grant that we, like him, may desire thee with our whole heart; and, so desiring, may seek thee and, seeking, may find 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.

The Master Artist

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

 The artist who can achieve this we call a “master,” but such a one is but the merest shadow of the truly artistic Master – that One who does not fashion great works from stone or on canvas, but whose crowning work 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.

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Mosaic: "The Meeting of Adam and Eve"

12th century Byzantine, Monreale, Palermo, Sicily

Two Kinds of Unbelief

From the Gospel we heard at the first Mass of Easter, all the way through the Gospels during the Octave, we receive more and more details of the appearances of the Risen Lord Jesus. In fact, in the Gospel for the Second Sunday of Easter there are two appearances recounted to us, and they were just a week apart. 

 St. John tells us that at the first appearance, which took place in the evening of the day on which Christ rose from the dead, St. Thomas wasn’t there. Later, when he heard that his fellow apostles had seen the Risen Lord, he made his now-famous statement, “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.” It was that statement which has led to the term in our language which is so familiar – that of being a “doubting Thomas.” And, of course, some eight days later, Thomas is given exactly the opportunity he said he wanted. He got the chance to examine for himself, but all he could do was to sink to his knees and exclaim, “My Lord and my God!”

This raises something for us to look at more closely here. Consider how Christ treated Thomas’ unbelief, compared to how He dealt with unbelief generally during His earthly ministry. It takes only a quick look in the Gospels to see that our Lord’s treatment of the unbelief of the Jewish people and their leaders was very different from His reaction to the initial unbelief of Thomas. We see that the stern words of rebuke which He spoke to unbelievers during His earthly life were very different from the gentle language He used with Thomas. 

Let’s look at a few of those occasions in our Lord’s ministry when He spoke out about the unbelief which the Jews had for Him and His teaching. In the synagogue at Capernaum, for instance, they were offended when Christ called Himself the Bread which came down from heaven, which must be eaten to have eternal life. In fact, this presented such difficulties for so many, that even quite a few of His followers left Him. And what did He say as they left? “Stop murmuring among yourselves. No one can come to me unless the Father who sent me draws him...” And on another occasion, as He taught in the Temple, the Pharisees accused Him of testifying on His own behalf, which they said was the reason why they didn’t believe Him. But instead of modifying His teaching, He was pretty tough on them when He said, “Why do you not understand what I am staying? Because you cannot bear to hear my word. You belong to your father the devil... You do not listen because you do not belong to God.” Or again, as He walked in the Temple on another occasion, the Jews asked Him, “How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.” But His reply was a sharp one: “You do not believe, because you are not among my sheep.”

Instances such as those contrast with how Jesus treated His Apostle Thomas, when Thomas expressed his own disbelief, and that he was going to need some proof. Was Jesus stern? Did He berate him? No, Jesus simply said, “Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless but believing.” This was the gentle reply with which St. Thomas’s inconstant and weak faith was met.

From what we observe, it follows that there must be something essentially different between the unbelief of St. Thomas, and the unbelief of the world. Our Lord Himself is unchangeable, so it follows that when He gave different treatment to cases apparently the same, the cases themselves must actually be different. What was it, then, which made the unbelief of St. Thomas pardonable, while the unbelieving Jews were treated more harshly? It’s because we’re seeing two different types of unbelievers. 

First of all, those unbelievers who questioned Christ during His earthly ministry had doubts and questions which didn’t come out of any love for Christ, or from any sense of their own sinfulness and need for God’s mercy. The root of their unbelief lay in their desire to find Christ in the wrong. They didn’t like His teaching; they didn’t want to have Him for their Master; they couldn’t bear to give up their selfishness and their worldliness to become His followers – and that meant that there was nothing in them to which Christ could appeal. The only chance of their salvation lay in their repentance, which they had no intention of doing.

Isn’t it true that so much of the unbelief which we see in the world today springs from selfishness and and the attitude that “I’m going to go my own way”? The sad fact is, most people don’t like to give up the things that keep them away from life with God. They don’t want to deny themselves any comfort or any amusement they happen to desire. They can never have their questions answered, or their doubts settled, because both the doubts and the questions rise out of hearts which are at enmity with God. They refuse to subject themselves to the Will of God. If such people are to come to the knowledge of God and His mercy, it won’t be by arguing with them – no, it will be by praying for them, so that they themselves will decide come to know their spiritual poverty, and bring themselves before God in humility and love.

St. Thomas, on the other hand, represents another kind of unbeliever – and he makes us think of those times and situations in which even true disciples of Christ fall into temporary doubt or unbelief – times which many of us have had.

Notice some important things: first of all, Thomas’s unbelief arose during his separation from the other disciples. Where he was and what he was doing during that first appearance of the Risen Christ, we don’t know. But the unbelief that settled on him for that ensuing week was like a dark cloud on his soul, and it was due to his absence from his brothers in the Upper Room. Had he been there, he would have had the joy and assurance the others had received when they saw the Lord.

That’s an important lesson for all of us. We cannot separate ourselves from the Church, from our brothers and sisters in Christ, simply to do our own thing, and expect to be able to keep a healthy faith. Thomas’s separation meant that his mind was left to prey upon itself, and that’s what happens to anyone who tries to “go it alone."  We need the fellowship of the Church, and the sacraments of the Church, and the constant teaching of the Church. When God placed an obligation upon us to attend Mass every week, He did it for our good, and not because He simply wanted to keep us from what we might consider to be “more fun.”

So here’s the difference between the unbelief of the world, and the unbelief of Thomas: the world wants its own glory, and it measures everything by its own standards, and it wants nothing to move it away from its own selfishness. Thomas, on the other hand, loved Christ. He may not have fully understood, but his will and his affections were set on God.

And understanding this difference is especially important if we’re going to understand what Divine Mercy is about. God’s mercy doesn’t mean that we can simply do whatever we want and believe whatever we want, and God will somehow “wink” at it. That’s part of the gross misunderstanding we see in the world around us today.

For a person to receive God’s mercy means that he has to be like St. Thomas – that is, to follow Christ wherever He may lead, in the way of obedience. To receive God’s mercy means that we come to Him with love and repentance, and that we sink before Him with the words “My Lord and my God” on our lips. We cannot expect God’s mercy if we expect Him simply to take us the way we are. No, God’s mercy comes when we take God the way He is. To receive the mercy of God means that we come to Him with love in our hearts, as Thomas did – and with the intention to be obedient to what God asks of us, and with the desire to live faithfully within the Church which Christ Himself established. God’s mercy cannot be received by a clenched fist of defiance, but only by a heart open to the love of the risen Saviour who died for our sins and who now lives for our salvation, and whom we greet with the words, “Lord, have mercy on me, a sinner.”

Almighty Father, who hast given thine only Son to die for our sins, and to rise again for our justification: grant us so to put away the leaven of malice and wickedness; that we may always serve thee in pureness of living and truth; through the merits of the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Pictured: "The Doubting of Thomas" by Carl Heinrich Bloch (1881)

"...we are all witnesses."

The first Christian sermon, preached by St. Peter on the day of Pentecost, is recorded by St. Luke in the Book of the Acts of the Apostles. Within that sermon he sums up all the truth of Easter when he says, “This Jesus, God raised up, and of that we are all witnesses.” (Acts 2:32)

That truth is so great, the victory it describes is so decisive, and the implications so life-changing, that the sole celebration of Easter Sunday cannot fully embrace it. Therefore Eastertide is not just one Sunday, but it’s a full seven Sundays. It is a “week of weeks” in which we celebrate the glory of Christ's victory over sin and death by His resurrection from the dead.

On Easter Day, the focus was, understandably, on the open, empty tomb. The empty tomb is a monument to the victory of Jesus Christ. Every skeptic, every agnostic, every would-be follower, every seeker after the truth must confront the plain and simple fact: there was no dead body to be found there. The women went to the tomb expecting to find a body. What they found instead was an empty tomb. The grave cloths, the shroud, were neatly in their places.

Angels preached the good news. "He is not here. He is risen!" And we can be quite sure that if there had been a body, it would have been produced very quickly by the Jewish leaders, or by the Roman officials. Even today, the unbelieving world would love for archaeologists to find the body of Jesus hidden away in an obscure grave someplace, so that it could put an end to this Christian claim once and for all – because the truth of the matter is this: if you take away the resurrection of the body, everything else is meaningless.

St. Peter’s message is ours also: “This Jesus, God raised up, and of that we are all witnesses." Our hearts burn, they are on fire with the confidence that Jesus is our crucified and risen Saviour, our Redeemer, our Shepherd, the Passover Lamb whose blood has redeemed us, and who truly does abide with us until the day of His Coming again.

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Pictured: The entrance of the Edicule which surrounds the tomb 

in which Jesus was buried, and where He rose from the dead.

Friday in the Octave of Easter

After this Jesus revealed himself again to the disciples by the Sea of Tiberas; and he revealed himself in this way. Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat; but that night they caught nothing. Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Jesus said to them, "Children, have you any fish?" They answered him, "No." He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast it, and now they were not able to haul it in, for the quantity of fish. That disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off. When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. Jesus said to them, "Bring some of the fish that you have just caught." So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. Jesus said to them, "Come and have breakfast." Now none of the disciples dared ask him, "Who are you?" They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

- St. John 21:1-14

O God, who hast united the diversity of nations in the confession of thy Name: grant that they who are born again in the font of Baptism, may be of one mind in faith and in godliness of life; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Painting: "The Miraculous Draught of Fishes"

by David Teniers the Younger (1610–1690)