St. Sixtus II and His Deacons

The Emperor Valerian (253-60) had a hatred for the Church, and he didn’t hesitate to vent his rage. He mandated that all Christians had to take part in state religious ceremonies, and not only that, he forbade them to assemble for any worship whatsoever in the catacombs. Although the catacombs were constructed as places for the burial of the dead, because even the pagans had respect for burial places, they did become locations where Christians could assemble in relative safety during times of persecution.

So it was that during the reign of Valerian, he issued a decree ordering the execution of all bishops, priests and deacons. The Bishop of Rome at this time was Sixtus II, who had been elected to succeed Stephen I. For nearly a year after the emperor’s decree, Sixtus managed to evade the Roman authorities. Pope Sixtus found that it was a bit safer to gather with his clergy and people in the small private cemetery of Praetextatus. Although it was near the better-known and larger cemetery of Calixtus, the authorities tended not to watch it as closely; however, that could last only for so long.

Early in August of 258, while Sixtus was teaching from his episcopal chair, surrounded by four of his seven deacons and with a congregation of the faithful gathered to hear him, Roman soldiers burst in, arresting Sixtus and the deacons who were there. They dragged him off to force him to offer incense to the pagan gods, which of course he would not do. He was then returned to the place where he had been arrested, thrust brutally onto his chair, and was beheaded on the spot. The four deacons who were with him, Januarius, Vincentius, Magnus, and Stephanus, also were martyred, and very soon afterwards (probably that same day) two other deacons, Felicissimus and Agapitus, were put to death – leaving only the chief deacon, Lawrence, whom the Romans spared temporarily in the hope of having him turn over anything in the Church’s treasury.

When we get to the story of St. Lawrence in a few days, we’ll see how that worked out for the Romans!

Almighty and Everlasting God, who didst enkindle the flame of thy love in the heart of thy holy martyrs Pope St. Sixtus and his Holy Deacons: Grant to us, thy humble servants, a like faith and power of love, that we who rejoice in their triumph may profit by their example; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

_______________________________________

Fresco by Fra Angelico, "St. Sixtus Ordains St. Lawrence" 1447-49 

The Transfiguration of Our Lord

It was an astonishing sight for Peter, James, and John, when they saw the Lord Jesus Christ radiating His divine glory, talking with Moses and Elijah. He manifested His glory, the glory that was His as the only begotten Son of the Father - God of God, Light of Light, very God of very God. 

His face shone like the sun. His clothing became blinding and brilliant, whiter than any bleach on earth could bleach them. His divine nature shone through His humanity, making it clear that our Lord Jesus Christ is at once true God and true man. But He isn't like two things that are mixed together to form a third thing. He isn’t a hybrid of God and man. He is neither a “super man” nor is He a lesser god. He is the God-man, the unique Person in whom the fullness of the Deity dwells in human flesh and blood. That's what the disciples glimpsed on the mountain that day. They saw Jesus in His glory as God shining through His humanity. 

And this is an important point about Jesus. His divine nature is never without His human nature. So, when we say that Jesus is present in the Blessed Sacrament, we mean that He is present as the God-man.  Both His divine and human natures are present. Of course, there are some who deny this. They say that His presence is simply symbolic or spiritual – but what God has joined we must not separate. We must leave Jesus whole, and not try to pull Him apart. We cannot have a human Jesus sometimes, and a divine Jesus at other times. Either He is the God-man in the crib, on the Mount of Transfiguration, on the cross, at the right hand of the Father, and in the Blessed Sacrament, or else He is not the One who mediates between God and man. He touches our humanity and the Father's divinity, and He does it without dividing Himself. 

In Christ, God was born of a virgin mother. In Christ, a man shone with the glory of God on the mountain. In Christ, God suffered on the cross. In Christ, a man reigns over all things at the right hand of the Father. 

This means when Jesus deals with us, He deals with us according to our humanity, in a flesh and blood way. He comes to us under the outward signs of simple bread and wine. He speaks to us through words spoken by a human mouth which enter our hearts and minds by way of our physical ears. He uses things like water and oil to give us eternal life and healing. He deals with us in earthy and ordinary ways. He honours our humanity by becoming human and engaging us as human beings, as the creatures of God that we are. It is through the human flesh of Jesus that God has chosen to reveal Himself to us. 

Jesus is the true Light that shines into the darkness of this world. He is the Light that shines into the darkness of death, the Light that shines into the darkness of everything that we fear.  It is the very same Jesus who was laid in a manger, who was carried in Simeon's arms in the temple, who was changed in appearance before His three disciples, who hung on the cross, who died and was buried, who was raised from the dead and now lives and reigns. It's all one and the same Jesus, whether He is gloriously gleaming like the sun or ingloriously dying in the darkness. 

And at every single Mass we come into that same glorious presence of Jesus Christ together with the angels and the archangels and all the company of heaven. At every Mass we are setting foot on the mountain with Jesus. At every Mass we receive forgiveness, life, and salvation. At every Mass Christ comes to preach His Word of forgiveness to us and to feed us with His Body and Blood. At every Mass something greater than the transfiguration takes place. The same Jesus is present for us as He was for His disciples on the mountain. The only difference is that we cannot see Him as the apostles did that day. 

Nor would we want to see Him, really. The sight of Jesus in His glory would be too much to bear. Peter was left talking about making booths. In the Book of the Revelation, St. John the Divine saw Christ in all His glory and fell at His feet like a dead man. As Scripture says, "no one may look on God and live." But Jesus is kind and gentle toward us. He reserves His full blast glory for the Last Day. 

For now, He comes hidden in humility. He is so hidden that sometimes people pass Him by without noticing. But the voice from the cloud draws our attention on where it needs to be: namely, on Jesus. "This is my beloved Son. Hear Him." As great as was this vision of Moses, Elijah, and Jesus in His glory, the center and focus is always Jesus alone. The voice of the Father declares Him to be His beloved Son, just as He did at His Baptism. He directs our ears to His voice. "Listen to Him." Listen to Him because He alone has the words of eternal life. Listen to Him because His words are Spirit and they are life. Listen to Him because He is God's word of undeserved kindness to us. In the former times God spoke by the prophets, by Moses and Elijah. But now in these last days, He has spoken to us by His Son Jesus Christ. 

Where Jesus is, Moses and Elijah slip into the background. When Jesus speaks, Moses and Elijah become silent. With the Father's voice having spoken from the cloud, the gospel says that the disciples "saw no one but Jesus only." 

Only Jesus. That's what the Mount of Transfiguration is all about. That's what the sacraments are all about. Only Jesus. Only He is God's beloved Son. Only He shines with the glory of God through human flesh and blood. Only He bore our sins in His own body nailed to the tree. Only He sits at the right hand of the Father to pray for us, to forgive us, to give us life in His Name. Only He reveals the glory of God to save us and deliver us. 

And as Jesus has His way with us, we too are being transfigured, changed from the inside out, changed to be like Him. For now, that work is hidden under weakness. But on the Day when Jesus again appears in glory for all the world to see, He will change our bodies to be like His glorious body. 

And what a Day of Transfiguration that will be! Our weakness will be transformed into strength. Every tear will be wiped away, and there will be no sorrow which is not turned to joy, as He brings about a “new heaven and a new earth,” restoring all things to Himself. 

Behold our Lord transfigured,

In Sacrament Divine;

His glory deeply hidden,

'Neath forms of Bread and Wine.

Our eyes of faith behold Him,

Salvation is outpoured;

The Saviour dwells among us,

by ev'ry heart adored.

No longer on the mountain

With Peter, James and John,

Our precious Saviour bids us

To walk where saints have gone.

He has no lasting dwelling,

Save in the hearts of men;

He feeds us with His Body,

To make us whole again.

With Moses and Elijah,

We worship Christ our King;

Lord, make our souls transfigured,

Let us with angels sing.

Lead us in paths of glory,

Give tongues to sing thy praise;

Lord Jesus, keep us faithful,

Now and for all our days.

Text: Fr. Christopher G. Phillips, 1990

Music: "Ewing" by Alexander C. Ewing, 1853

_________________________

Painting: "The Transfiguration" 

by William Fergusson Hole RSA 

(7 November 1846 – 22 October 1917)

Dedication of St. Mary Major

From The Church's Year of Grace, Pius Parsch:

The Basilica of St. Mary Major is important to Christendom for three reasons.

- It stands as a venerable monument to the Council of Ephesus (431), at which the dogma of Mary's divine Motherhood was solemnly defined; the definition of the Council occasioned a most notable increase in the veneration paid to Mary.

- The basilica is Rome's "church of the crib," a kind of Bethlehem within the Eternal City; it also is a celebrated station church, serving, for instance, as the center for Rome's liturgy for the first Mass on Christmas. In some measure every picture of Mary with the divine Child is traceable to this church.

- St. Mary Major is Christendom's first Marian shrine for pilgrims. It set the precedent for the countless shrines where pilgrims gather to honor our Blessed Mother throughout the world. Here was introduced an authentic expression of popular piety that has been the source of untold blessings and graces for Christianity in the past as in the present.

The beginnings of St. Mary Major date to the Constantinian period. Originally it was called the Sicinini Basilica; it was the palace of a patrician family by that name before its transformation into a church by Pope Liberius. The story of its origin is legendary, dating from the Middle Ages. The Breviary gives this version: "Liberius was on the chair of Peter (352-366) when the Roman patrician John and his wife, who was of like nobility, vowed to bequeath their estate to the most holy Virgin and Mother of God, for they had no children to whom their property could go. The couple gave themselves to assiduous prayer, beseeching Mary to make known to them in some way what pious work they should subsidize in her honor.

Mary answered their petition and confirmed her reply by means of the following miracle. On the fifth of August — a time when it is unbearably hot in the city of Rome — a portion of the Esquiline would be covered with snow during the night. During that same night the Mother of God directed John and his wife in separate dreams to build a church to be dedicated to the Virgin Mary on the site where they would see snow lying. For it was in this manner that she wanted her inheritance to be used.

John immediately reported the whole matter to Pope Liberius, and he declared that a similar dream had come to him. Accompanied by clergy and people, Liberius proceeded on the following morning in solemn procession to the snow-covered hill and there marked off the area on which the church in Mary's honor was to be constructed.

Under Pope Sixtus III (432-440) the basilica was rebuilt, and upon the occasion of the definition of Mary's divine Motherhood by the Council of Ephesus, consecrated to her honor (432). He decorated the apse and walls with mosaics from the lives of Christ and His blessed Mother, which even to this day beautify the church and belong to the oldest we possess. As early as the end of the fourth century a replica of the Bethlehem nativity grotto had been added; on this account the edifice became known as "St. Mary of the Crib." To the Christian at Rome this church is Bethlehem. Other names for the basilica are: Liberian Basilica, because it dates to the time of Pope Liberius; St. Mary Major (being the largest church in Mary's honor in Rome); Our Lady of the Snow, because of the miracle that supposedly occasioned its erection.

We could point out how the divine Motherhood mystery dominates all Marian liturgy; for the Theotokos doctrine has kept Mariology Christo-centric in the Church's worship. Although recent popular devotion to Mary has become to a certain extent soft and sentimental and has, one may say, erected its own sanctuary around Mary as the center, devotion to our Blessed Mother in the liturgy has always remained oriented to Christ. In the liturgy the divine Motherhood has always been the bridge from Mary to Jesus. One need only examine Matins in honor of Mary or the Masses from her Common to be reassured. Everywhere Christ takes the central position, and Mary is the Christbearer.

Pope Liberius tracing the outline of the basilica in the August snowfall.

The High Altar.

Reliquary containing the major relic of the Manger.

Concerning Catholic Education

Having spent three and a half decades as a pastor, and for most of those years also responsible for founding and guiding a parish school, I am always keen to find support and guidance for those who serve as Catholic educators.

Although now retired, I continue my personal study of the Scriptures, and recently was reading this passage from St. Luke’s Gospel (9:18-22):

Now it happened that as Jesus was praying alone the disciples were with him; and he asked them, "Who do the people say that I am?" And they answered, "John the Baptist; but others say, Elijah; and others, that one of the old prophets has risen." And he said to them, "But who do you say that I am?" And Peter answered, "The Christ of God." But he charged and commanded them to tell this to no one, saying, "The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised."

It seems to me that in many ways this describes the work of Catholic educators. Jesus began by asking what men were saying about him; and then, suddenly, He aims the question at the Twelve, "Who do you say that I am?"

Certainly, Catholic educators do teach their students what “others have said” – whether it be about Jesus, or His moral teaching, or various philosophies and concepts, or the principles of science and mathematics, or the mystery and beauty of music – all of which open up truth to them. It is important for students to know what others who have come before them have said and taught.

But when it comes to the ultimate Truth – the fullness of Truth which we know in Christ Jesus – it is never enough to know only what other people have said. An educated person might be able to pass an examination on what has been said and thought about Truth. He might have read every book about theology and philosophy, about science and the arts, and he might have read all the great literature ever written in every language upon earth and yet still not be engaged with the Incarnate Word as the final and highest and most personal expression of the fullness of Truth.

The greater part of the task of Catholic educators must always be to have students answer the question our Lord asked the apostles, “Who do you say that I am?”

In the end, any educational institution which cannot engage its students in that question cannot be educating the whole person. It is the fatal weakness of secular schools. Truth cannot be something which is only talked about. Ultimately, Christ comes to each person, not asking "can you tell me what others have said and written about me?" but rather, "who do you say that I am?" When he was writing to St. Timothy, St. Paul did not say, "I know what I have believed"; but he said, "I know whom I have believed" (2 Tim. 1:12).

This is task and privilege of Catholic educators – that of presenting the truth, and then making it personal...because Truth is a Person.

St. John Vianney, Priest and Confessor

St. John Vianney, also known as the Holy Curé de Ars, was born May 8, 1786 in Dardilly, near Lyon, France to a family of farmers. He was an unremarkable student and his bishop was reluctant to ordain him.  He did so in 1815 only because there was a shortage of priests.  He was then sent to the remote French community of Ars in 1818 to be a parish priest.

Upon his arrival, the priest immediately began praying and working for the conversion of his parishioners. Although he saw himself as unworthy of his mission as pastor, he allowed himself to be consumed by the love of God as he served the people.

St. John Vianney slowly helped to revive the community’s faith through both his prayers and the witness of his life. He gave powerful homilies on the mercy and love of God, and it is said that even staunch sinners were converted upon hearing him. In addition, he restored his church, formed an orphanage, and cared for the poor.

His reputation as a confessor grew rapidly, and pilgrims traveled from all over France to come to him in the Sacrament of Reconciliation. Firmly committed to the conversion of the people, he would spend up to 16 hours a day in the confessional.

Plagued by many trials and besieged by the devil, St. John Vianney remained firm in his faith, and lived a life of devotion to God. Dedicated to the Blessed Sacrament, he spent much time in prayer and practiced much mortification. He lived on little food and sleep, while working without rest in unfailing humility, gentleness, patience and cheerfulness, until he was well into his 70s.

St. John Vianney died on August 4, 1859. More than a thousand people attended his funeral, including the bishop and priests of the diocese, who already viewed his life as a model of priestly holiness.

The Holy Curé of Ars was canonized by Pope Pius XI in 1925. He is the patron saint of priests. Over 450,000 pilgrims travel to Ars every year in remembrance of his holy life.

Almighty and merciful God, who didst wonderfully endue Saint John Vianney with pastoral zeal and a continual desire for prayer and penance: grant, we beseech thee; that by his example and intercession, we may win the souls of our brethren for Christ, and with them attain glory everlasting; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Peter Julian Eymard

This account of the life of St. Peter Julian Eymard is excerpted from the Saint of the Day by Leonard Foley, O.F.M.

Born in La Mure d'Isere in southeastern France, Peter Julian's faith journey drew him from being a priest in the Diocese of Grenoble (1834) to joining the Marists (1839) to founding the Congregation of the Blessed Sacrament (1856). In addition to those changes, Peter Julian coped with poverty, his father's initial opposition to Peter's vocation, serious illness, a Jansenistic striving for inner perfection and the difficulties of getting diocesan and later papal approval for his new religious community.

His years as a Marist, including service as a provincial leader, saw the deepening of his Eucharistic devotion, especially through his preaching of Forty Hours in many parishes.

The Congregation of the Blessed Sacrament began working with children in Paris to prepare them to receive their first Communion. It also reached out to non-practicing Catholics, inviting them to repent and begin receiving Holy Communion again. He was a tireless proponent of frequent Holy Communion, an idea given more authoritative backing by Pope Pius X in 1905.

Inspired at first by the idea of reparation for indifference to the Eucharist, Peter Julian was eventually attracted to a more positive spirituality of Christ-centered love. Members of the men's community, which Peter founded, alternated between an active apostolic life and contemplating Jesus in the Eucharist. He and Marguerite Guillot founded the women's Congregation of the Servants of the Blessed Sacrament.

Peter Julian Eymard was beatified in 1925 and canonized in 1962, one day after Vatican II's first session ended.

O God, who didst adorn St. Peter Julian Eymard with a wondrous love for the sacred mysteries of the Body and Blood of thy divine Son; grant that we may be worthy to receive the same devotion he drew from this holy banquet; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost ever, one God, world without end. Amen.

St. Eusebius of Vercelli

Eusebius was the founder of the canons regular, priests living under a religious rule and dedicated to pastoral work. The canons regular was the immediate result of the rise of monasticism in the East, and St. Eusebius of Vercelli saw the possibilities of this new movement for the clergy. His example was imitated all over the West and brought about a renewal of clerical life. He was born in Sardinia and as a child was taken to Rome, where he became a member of the Roman clergy under Pope Julius. Consecrated for the see of Vercelli in 344, he gathered his clergy into a community life, founding also the dioceses of Turin and Embrun. In 355, he attended the Council of Milan as legate of Pope Liberius, which defended St. Athanasius against those Western bishops intimidated by the emperor. When Eusebius was ordered along with other bishops to condemn Athanasius, he refused, insisting instead that they all sign the Nicene Creed. When threatened by the emperor, Eusebius stood his ground and told the emperor he had no right interfering in Church matters.

In anger, the emperor sent Eusebius into exile in Palestine, where he was severely mistreated by the Arians. He was moved around from place to place and after his release by the Emperor Julian he consulted with Athanasius in Alexandria on the Arian crisis. Returning to Italy, he joined with St. Hilary of Poitiers in opposing the Arian bishop of Milan and returned to Vercelli amid the rejoicing of his people.

Eusebius is considered by many to be the author of the Athanasian Creed, and a copy of the Gospels written in his own hand is preserved in the cathedral at Vercelli. He died on August 1, 371, his courage in suffering for the faith inspiring other bishops to oppose the Arian heresy.

(Excerpted from the The One Year Book of Saints)

Lead us, O Lord God, to imitate the constancy of Saint Eusebius in affirming the divinity of thy Son: that, by preserving the faith he taught as thy Bishop, we may merit a share in the very life 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.

The Sign From God

[The people said to Jesus,] “Then what sign do you do, that we may see, and believe in you? What work do you perform? Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’” Jesus then said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven; my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.” They said to him, “Lord, give us this bread always.” Jesus said to them, “I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.”

- St. John 6:30-35

There have always been those who demand signs from God, some evidence that He really is God. It has been shown throughout history that even when God does perform a miracle, there is not necessarily a strengthening of people’s faith. In fact, it could be shown that a faith based simply upon the spectacular, a faith which demands sign after sign, can become a weakened faith, a faith without substance.

We need only look at the story of the Exodus – that time in the history of the Jews when they were led out of Egypt, away from the slavery they had endured. Against all odds, they were able to escape from Pharaoh under the leadership of Moses but before their delivery, God sent plague after plague upon the Egyptians in which they had experienced infestations of frogs and lice and flies; their cattle had become diseased; their bodies had erupted with boils; their crops had been destroyed by hail and locusts; and finally, after Pharaoh continually balked at releasing the Jews from their enslavement, God decreed the death of the first-born in every Egyptian household, which then set in motion all the events of the Passover and the escape of the Children of Israel.

And even after they had begun their forty-year journey to the Promised Land, God kept interceding. He parted the waters of the Red Sea so they could pass through on dry ground, and He then allowed the waters to go over the Egyptians who were pursuing the Jews. When the Israelites were thirsty, God provided a spring in the desert to assuage their thirst. Time and time again He provided for them, and yet still they complained, saying that they were better off as slaves, because then at least they had enough to eat. After all the signs God had given them, after all He had provided for them, how they quickly forgot, and how soon they started complaining. Even with the passage of time, very often things remain much the same. In the Gospel we read that Jesus fed the five thousand with five loaves and two fish, and yet those very people who had been present at that great marvel are the same people who ask for yet another sign. One was not enough: they wanted more.

So often people approach God making demands, coming to Him with the attitude, “I’ll believe in you if you will do thus-and-so.” The attitude seems to be that God should somehow prove that He is worthy of our belief, or that faithfulness is somehow contingent on God’s doing something. Most people, at one time or another, have tried to make deals with God, asking Him for a sign, promising Him all sorts of renewed faithfulness, promising Him that devotion will increase, or that belief in Him will be firmer.

Part of the Gospel message of our Lord Jesus Christ is that we need not “strike bargains” with God; we need not “ask for signs” in order to believe. The bargain has been already struck. It was struck upon the cross, and it was consummated in the empty tomb. That was and is the great sign from God. That is what Jesus spoke of when He said that His Father gives the True Bread from Heaven – when He said, “I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.”

“What sign do you do, that we may see, and believe in you?” the people asked. Jesus answered that question for all time when He allowed Himself to be nailed to the Cross and then overcame death in the grave. Ask for no further sign – no further miracle is necessary – because the sign from God is with us always. In the Holy Sacrifice of the Mass, Jesus is perpetually sacrificed for us, and day after day we can partake of His glorious Body and Blood. Just as God sent heavenly manna to the Children of Israel to stave off their hunger as they wandered in the wilderness, so God sends us heavenly Bread – the very Body of Christ Crucified and Risen.

God has given us the sign we want, and it is the sign which illuminates all of history. Jesus has given Himself as the great Sign, and we are privileged not only witness, but also to partake. We need to see nothing more than Christ crucified, Christ risen, Christ glorified – Christ truly present on our altars, in our tabernacles.

They said to him, “Lord, give us this bread always.” And He said them “I am the bread of life.”

St. Ignatius of Loyola

The Shrine of St. Ignatius
at the Church of the Gesu in Rome.

St. Ignatius of Loyola was born at Loyola in the mountains of northern Spain in 1491. A member of the minor nobility, Ignatius spent his youth and early adulthood as a courtier and soldier. He occasionally vowed to dedicate himself more fully to God, but never quite followed through. It was only after he read the lives of the saints while convalescing from a leg wound incurred during a battle that he finally began his spiritual pilgrimage with real intent at the age of 30.

Soon after this, St. Ignatius began to experience ecstatic visions, but within a year suffered a period of intense spiritual dryness (what St. John of the Cross termed the “dark night of the soul”), which nearly drove him to despair. He persevered, however, and out of this was born Spiritual Exercises, one the most important Catholic spiritual works of all time. Ignatius was a true mystic. He centered his spiritual life on the essential foundations of the Faith - the Trinity, Christ, the Eucharist. His spirituality is expressed in the Jesuit motto, Ad majorem Dei gloriam - “for the greater glory of God.” 

In spite of his noble origins, St. Ignatius lived an astonishingly humble lifestyle, which others often resented. Yet he attracted several followers (including St. Francis Xavier), and in 1540 received approval from Pope Paul III for his new order, The Society of Jesus, or the Jesuits. In a very short time, this order would go on to become one of the best known of all Catholic religious orders, taking the Gospel to the four corners of the world.

O God, who for the greater glory of thy Name, didst endue thy Church militant with an increase of strength through the life and labours of blessed Ignatius: grant us, by his help and example, so to wage our earthly warfare; that with him we may be found worthy of a heavenly crown; 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.

Church of the Gesu, Rome.

St. Martha of Bethany

Our first thought upon hearing the name of St. Martha is probably the recollection of a woman preparing a meal for the Lord Jesus, upset that her sister Mary is not helping her, and who then is gently rebuked by Christ when He told her that “Mary has chosen the better portion.” What we should more readily recall, however, is her exchange with the Lord when He came to her house after the death of her brother Lazarus.

Martha said to Jesus, "Lord, if you had been here, my brother would not have died. And even now I know that whatever you ask from God, God will give you." Jesus said to her, "Your brother will rise again." Martha said to him, "I know that he will rise again in the resurrection at the last day." Jesus said to her, "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?" She said to him, "Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world."

Here is Martha, the woman of great faith; the woman who professes Jesus as the Christ; the woman who professes the power of God in the coming resurrection. Is there any doubt that in her heart, Martha, too, had chosen “the better portion,” as Christ urged her to do?

Almighty and most merciful God, whose Son did vouchsafe to be welcomed in the home of blessed Martha: grant, we beseech thee, by the merits of her who lovingly served him; that we of thy mercy may be received into our heavenly home; 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.

_______________________________

Pictured: "Raising of Lazarus" by Giotto (1267-1337)

Ss. Joachim and Anne

According to tradition, St. Joachim and St. Anne have come to us as being the names of the parents of Mary, the Mother of God. They are not named in the canonical Scriptures, but this tradition dates back to the early years of the Church, as does the story which tells us that after many years of not having a child, an angel appeared to them and told them that God would be granting them this blessing.  

They had prayed for a child, and part of their prayer was the promise that they would dedicate their child to the service of God. Little did they know at that time what great service would be given by their infant daughter.

When Mary reached the age of three, her parents fulfilled their vow. Together with their family and friends, they took her to the Temple. The High Priest and other Temple priests greeted the procession, and tradition says that the child was brought before the fifteen high steps which led to the sanctuary. It is said that the child Mary made her way to the stairs and, strengthened by the Holy Spirit, ascended all fifteen steps, coming to the Holy of Holies where only the High Priest could enter. Tradition then says that the High Priest, acting outside every rule he knew, led the Holy Virgin into the Holy of Holies, astonishing everyone present in the Temple. So it was that she, whose own womb would become the Holy of Holies, came into the presence of the God Whom she would bear.

St. Joachim and St. Anne returned to their home, but their daughter, the Handmaid of the Lord, remained in the Temple until her espousal, where she was prepared by God.  As the grandparents of our Saviour Jesus Christ, they serve as examples and intercessors for all parents and grandparents.

O God, who didst choose blessed Joachim and holy Anne that of them might be born the Mother of thine Only Begotten Son: grant unto us, at their intercession, a place in the fellowship of thine elect, wherein for ever to praise thee for thy lovingkindness; 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.

Feeding the Five Thousand

After this Jesus went to the other side of the Sea of Galilee, which is the Sea of Tiberias. And a multitude followed him, because they saw the signs which he did on those who were diseased. Jesus went up on the mountain, and there sat down with his disciples. Now the Passover, the feast of the Jews, was at hand. Lifting up his eyes, then, and seeing that a multitude was coming to him, Jesus said to Philip, "How are we to buy bread, so that these people may eat?" This he said to test him, for he himself knew what he would do. Philip answered him, "Two hundred denarii would not buy enough bread for each of them to get a little." One of his disciples, Andrew, Simon Peter's brother, said to him, "There is a lad here who has five barley loaves and two fish; but what are they among so many?" Jesus said, "Make the people sit down." Now there was much grass in the place; so the men sat down, in number about five thousand. Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. And when they had eaten their fill, he told his disciples, "Gather up the fragments left over, that nothing may be lost." So they gathered them up and filled twelve baskets with fragments from the five barley loaves, left by those who had eaten. When the people saw the sign which he had done, they said, "This is indeed the prophet who is to come into the world!" Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.

- St. John 6:1-15

This Gospel tells us of the well-known miracle of the feeding of the five thousand with the five loaves and two fish. There are, of course, many miracles recorded in the Gospels. And it’s interesting to see how people have approached these accounts.

When it comes to Christ’s parables, there seems to be (for the most part) no issue, because they’re taken as the stories that they are. But when it comes to the miracles – actual historical events which took place – there are those who try to explain them in exclusively natural ways. When Jesus walked on the water, for instance, there are those who want to say that there was a sand bar right beneath the surface. When Christ stilled the storm, there are those who try to say that it was coincidental with the storm having run its course.

When it comes to today’s miracle, as we look at various biblical commentaries, some have tried to say it was a kind of collective illusion – that the people there only thought they had eaten their fill. Others have said that it wasn’t really a miracle, but that the people simply shared their food with one another, and that was the real miracle. I’ve always been astonished at those kinds of faithless theories. Either God is God, or He’s not. If He could create all things, if He could take human flesh upon Himself and come to us – if He is indeed the God of the universe – then taking elements of His creation, bread and fish, and multiplying them, is simply in keeping with who He is.

And in fact, when we look at the event, the details are so specific: Jesus asks how they could feed this crowd. Andrew is clear in saying that there are five loaves and two fish. Our Lord instructed the disciples to have the people sit down, after which He gave thanks to His Father, and then distributed the food to the crowds. And further details are given to us: there were twelve baskets full of bread left over. Everything about it tells us this was an actual event. The details are spelled out; it was an act done by Jesus Christ to make a particular point, and to teach us something. So what was it all about?

We should start out by noticing that the people had come there with no forethought of preparation, and this is clear from the Gospel account. This crowd had been following Jesus for some time, listening to him, having their hopes raised higher and higher as He taught them the things of God. They weren’t thinking about anything else other than the fact that they wanted to stick close to Him. They wanted to see Him and hear Him. So there they are, gathered at the place to which He had gone.

Time passes. Jesus had been speaking quietly with his apostles, but the people were still there, waiting. It’s obvious they have no thought of leaving him. As that becomes evident, the apostles show their concern. The people had come out there completely unprepared; it was getting late; they were far from any town. Even though He knew what He was going to do, Jesus asks Philip, “How are we to buy bread, that these people may eat?” His question is certainly an indication to us yet again that the people hadn’t come with their own food. Andrew mentions the little boy who happened to have some bread and fish with him, but it seemed pretty obvious to the apostles that five loaves and two fish weren’t going to feed this crowd. Nonetheless, Jesus takes the available food, He blesses it and distributes it, and the surplus is so great that they fill twelve baskets with the leftovers.

In hearing this account, notice the central place of our Lord Jesus Christ in all of this. The people had come to Him, without anything specific in mind – they just wanted to hear Him. The apostles are there simply to assist Jesus in whatever way He asks; and the crowd is there to accept whatever Jesus provides to them – but it’s the Lord Jesus Christ who holds center stage. And it’s His pure and complete love for each and every person which is demonstrated in this miracle. Through the loaves and the fish Christ made the Father’s love a reality to the people.

In the midst of the literal reality of what’s taking place in this miracle, there’s the important spiritual message, too. There are aspects of this story that, when we look closely, communicate something to us. We weren’t there, so we didn’t receive the immediate benefit of the food itself, but God preserved this account for us so that when we look at it, we get the message He wants us to get. And a central message is that God’s love is abundant, and it’s available to us through our Lord Jesus Christ.

All this looks forward to the fact that God’s love comes through the Living Bread which we receive at the Holy Sacrifice of the Mass. If we miss this spiritual point, and look only at the aspect of the physical abundance of bread and fish, we begin to ask the wrong question. We fall into the trap of asking, “If He multiplied the loaves for these people, how can He let so many people die of hunger today all over the world?” But that’s missing the point. Isaiah asks the question, “Why do you spend your money for that which is not bread, and your labour for that which does not satisfy?” In other words, we can get so caught up in the things of this world, that we miss what God has determined to be more important. Yes, we need to be concerned for those who are hungry and homeless and in need, just as the apostles were concerned for the people who had gone that day out into the wilderness; but Jesus wanted His apostles to go further than that. He wanted to show the people there that day what the power and love of God is like.

The world is hungry, but not just hungry for food. The world is hungry for the truth; it’s hungry for spiritual fulfillment; it’s hungry for God. Certainly, we’re to minister in Christ’s name to those who are poor and hungry, but we must remember that, more important than bread, is the Bread of Life.

In many ways, the world has become a twisted and sour place; but Christ holds out to the world what is true and eternal. He holds out forgiveness; He holds out everlasting life. And He asks us to assist Him in distributing what he’s holding out to the world. So we’ve got to be careful that we don’t try to hand out a false gospel that doesn’t see past the things of this world.

Notice at the end of today’s Gospel passage, Jesus withdraws. Why? Because the people were missing the point, and they were trying to make Him an earthly king. We need to make sure we get the point here that God wants us to get; namely that it’s the deep and abiding love of God which transforms us, and because of that, there is nothing that can ever conquer us. When we stand with Christ and with His truth, we can stand firm in the face of anything that threatens us, because God in Christ loves us and supports us, so we need to fear nothing.

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Pictured: In the Church of the Multiplication at Tabgha, showing the stone under the altar, where Christ placed the loaves and fish.

St. James the Greater, Apostle

St. James the Greater (meaning the Elder) and his brother John were partners in the fishing business with two other brothers, Peter and Andrew.  They all lived in Bethsaida, a village on the north shore of the Sea of Galilee. His mother was a sister of the Blessed Virgin Mary, and he would have known Jesus from childhood. He is one of those that Jesus called Boanerges, "sons of thunder," the brother of St. John the Evangelist and the son of Zebedee the fisherman from Galilee.

Along with Peter and John, James was part of the inner circle of Jesus, the ones who witnessed the Transfiguration, and who were witnesses to certain of His miracles, such as the raising of the daughter of Jairus. Like his brother, James was active in the work of evangelization after the death of Jesus, and there is some evidence that he went to Spain after our Lord's resurrection.  In fact, the great Cathedral of Santiago de Compostela witnesses to that probability.

St. James' prominence and his presence in Jerusalem was well known.  Scarcely a dozen years after the Resurrection he was arrested and executed by King Herod Agrippa. This was followed by the arrest of Peter also, so his death must have been part of a purge of Christian leaders by Agrippa, who saw the new Christian movement as a threat.

Jesus had foretold this kind of fate when He prophesied that James and his brother John would "drink of the same chalice" of suffering as Himself. Along with their mother's request, the two brothers had asked to be seated at the right of Jesus and at His left in His kingdom, and Jesus told them that they would be with Him, but it turned out to be in a far different way than they expected.

Grant, O merciful God, that as thine holy Apostle Saint James, leaving his father and all that he had, without delay was obedient unto the calling of thy Son Jesus Christ, and followed him: so we, forsaking all worldly and carnal affections, may be evermore ready to follow thy holy commandments; 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. Sharbel Makhluf

St. Sharbel Makhluf is a Maronite saint, a member of the ancient Eastern Catholic Church of Antioch.  It was in Antioch that Christ's followers were first called Christians, and St. Peter ministered there before going to Rome.  The Maronites have their own liturgy and discipline, and have always been in full communion with the See of Peter.  They take their name from St. Maron, a fifth century monk and patriarch of Antioch.

Although this saint never traveled far from the Lebanese village of Beka-Kafra where he was born, his influence has spread widely.

Joseph Zaroun Makluf was raised by an uncle because his father, a mule driver, died when Joseph was only three. At the age of 23, Joseph joined the Monastery of St. Maron at Annaya, Lebanon, and took the name Sharbel in honor of a second-century martyr. He professed his final vows in 1853, and was ordained six years later.

Following the example of the fifth-century Saint Maron, Sharbel lived as a hermit from 1875, until his death. His reputation for holiness prompted people to seek him to receive a blessing and to be remembered in his prayers. He followed a strict fast and was very devoted to the Blessed Sacrament. When his superiors occasionally asked him to administer the sacraments to nearby villages, Sharbel did so gladly.

He died in the late afternoon on Christmas Eve. Christians and non-Christians soon made his tomb a place of pilgrimage and of cures. He was beatified in 1965, and canonized 12 years later.

O God, who didst call the Priest Saint Sharbel Makhluf to the solitary combat of the desert and imbued him with all manner of devotion: grant us, we pray thee; that, being made imitators of the Lord’s Passion, we may merit to be coheirs of his kingdom; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Bridget of Sweden

On July 23rd the Church celebrates the feast day of St. Bridget of Sweden. Bridget was a mystic and a visionary, and she received visions of Christ’s suffering many times throughout her life. She was born in 1303 and her parents were highly respected people, her father being a local governor and provincial judge.

When Bridget was only ten, it is recorded that she had a vision of Jesus on the cross and heard him say, “Look at me, my daughter,” to which she responded, "Who has treated you like this?" The answer she heard from Jesus was, "Those who despise me and refuse my love for them.” From that moment on, Bridget perceived it as her mission to try and stop people from offending Jesus.

When she was 14, Bridget married an 18-year old man named Ulf. Like Bridget, Ulf had set his heart on serving God. They had eight children, and their marriage of twenty-eight years was a very happy one. Bridget and Ulf also served the Swedish court, Bridget as the queen's personal maid.

All her life, Bridget had marvelous visions and received special messages from God. In obedience to them, she visited many rulers and important people in the Church. She explained humbly what God expected of them.

After her husband died, Bridget put away her rich clothes and lived as a poor nun. Later, in 1346, she began the order of the Most Holy Saviour, also known as Bridgettines. She still kept up her own busy life, traveling about doing good everywhere she went.

Shortly before she died, Bridget went on a pilgrimage to the Holy Land. At the shrines there, she had visions of what Jesus had said and done in each place, and all of her revelations on the suffering of Christ were published after her death.

St. Bridget died in Rome on July 23, 1373, and was proclaimed a saint by Pope Boniface IX just eighteen years later in 1391.

O God Most High, the Creator of all mankind: we bless thy holy Name for the virtue and grace which thou hast given unto holy women in all ages, especially Saint Bridget; and we pray that her intercession and the example of her faith and purity may inspire many souls in this generation to look unto thee, and to follow thy blessed 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.