4th Sunday of Easter (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

May 11, 2014
Liturgical readings
Acts 2:14a, 36-41
Psalm 23
1 Peter 2:20b-25
John 10:1-10

"The sheep hear his voice as he calls his own by name."

The Psalm for Good Shepherd Sunday (Psalm 23), can be applied to one's relationship to Jesus: He is your good shepherd. He provides you with nourishment and leads you to restful waters. This shepherd-sheep relationship between the Lord and his faithful is described more in the gospel of John. The evangelist John uses this shepherd-sheep imagery because it is well-understood by the common people who followed Christ, and by the readers of his own time. The community to whom the evangelist John wrote can easily understand what Jesus was referring to because they themselves know about the characteristics of shepherds and sheep. They know how a shepherd takes really good care of his flock of sheep, and how he treats each one in particular.

How can this shepherd-sheep image be more understood in relation to the Catholic faith? Author Bishop Fulton Sheen dedicates a chapter of his book, "Life of Christ" to Jesus the Good Shepherd. Referring to the same psalm (Ps 23) for this Sunday, he writes:

Jesus was not the Good Shepherd because he provided only economic plenty; on the other hand, what was more important in this image is that Jesus would lay down his life for his sheep.

What Bishop Sheen is emphasizing is the responsibility the Good Shepherd practices in caring for his flock of sheep. The Good Shepherd commits himself and risks His life for the sheep; more than just providing them with nourishment.

Being responsible for others and oneself takes a lot of time, strength and resources. It is a test of patience, perseverance and faithfulness. There will be occasions that one may risk losing patience, strength to endure, or fidelity. But God's Word leads one back to the real source of strength to do God's will: in Jesus the Good Shepherd. In a world filled with many voices, the Voice of Christ in the Church is the most important. Humility makes one realize this. Christ in prayer and the Sacraments shepherds one's soul in the right direction. He also is the model of one's Christian commitment to contribute to the greater good: the Kingdom of God, where God's justice and mercy abounds for all.

Scripture quotes for reflection:
"The Lord is my shepherd; there is nothing I shall want. Beside restful waters he leads me; he refreshes my soul" (Psalm 23)

The Perfect Consecration to Jesus through Mary

A Perfect Renewal of the Vows of Baptism

A giving of oneself entirely to Mary to belong entirely to Jesus

According to St. Louis-Marie de Montfort (1673-1716 A.D.), a French priest and founder of religious congregations, the "perfect consecration to Jesus is but a perfect and complete consecration of oneself to the Blessed Virgin". It is also "the perfect renewal of the vows and promises of holy baptism" (True Devotion to Mary, #120). It is a "giving of oneself entirely to Mary in order to belong entirely to Jesus through her". The giving of oneself entirely requires us to give:

• our body with its senses and members;
  


• our soul with its faculties;
  


• our present material possessions and all we shall acquire in the future;


• our interior and spiritual possessions, that is, our merits, virtues and good actions of the past, the present and the future (True Devotion, 121)

St. John Paul II's "Totus Tuus"

The motto St. John Paul II chose for his papacy, Totus Tuus, ("I am completely yours, O Mary"), is a motto he obtained from his understanding of St. Louis-Marie de Montfort's theology on Marian devotion. The Holy Father came to understand that true devotion to the Mother of God is actually Christocentric (Christ-centered)...that it is very profoundly rooted in the Mystery of the Blessed Trinity, and the mysteries of the Incarnation and Redemption. It was from understanding Marian devotion in the light of the teachings of St. Louis-Marie de Montfort that led him to write the encyclical Redemptoris Mater and the document Mulieris Dignitatem.

Giving of self to God personally and freely

Montfort continues to teach that this perfect consecration, is also a perfect renewal of one's baptismal promises. At one's baptism (usually at infancy), one solemnly renounced Satan, his seductions and his works, through our baptismal sponsors. At the time, one's godparents spoke for you and you are given to Jesus only by proxy. In the perfect consecration to Jesus through Mary, it is your own self who personally and freely give yourself to God - fully aware of what you are doing (True Devotion, #126).

Baptismal vow: most important of all vows

The book on Canon law states that the vow one makes at baptism is the most important of all vows. Human weakness makes the faithful unfaithful to this vow. This universal failure comes from the habitual forgetfulness of the promises made of baptism and the responsibilities which this entails. To remedy this problem, Christians are encouraged to renew the promises and vows of baptism. This is done every year on Easter Sunday. In Montfortian spirituality, this renewal of baptismal promises involves a process whereby the consecration involved an element of true devotion to the Blessed Virgin Mary.

A mission of the Montfort Missionaries

In view of this need to renew perfectly baptismal consecration in the universal Church, the followers of St. Louis-Marie de Montfort, the Montfort Missionaries, has as one of their main missions, the organization of a process of preparation for the consecration to Jesus Christ, the Incarnate Wisdom, through the Hands of Mary.

The process is taught through a guide book

Some remark that the guide book produced by Fr. Sigouin, smm and Fr. Belotti, smm appears to be patterned after the way St. Ignatius of Loyola divided his "Spiritual Exercises" into weeks. But the distinct difference between the two books is certainly in the content and in the process - which involves a preparation for the Act of Consecration to Jesus through the Hands of the Blessed Virgin Mary within the celebration of the Eucharist.

A process involving five periods of many sessions

The process of preparation for the Consecration to Jesus Christ, the Incarnate Wisdom, popularly known as "The Totus Tuus Journey", is a journey of faith in a spirit of prayer and love, confidently looking forward to the attainment of its reward, the "maturity of Christ in us".


The process is divided into five periods: [1] knowledge of the world, [2] knowledge of self, [3] knowledge of Mary, [4] knowledge of Jesus Christ, and [5] the preparation for the Act of Consecration.

Knowledge of the world

In this period, the participants are led into 12 sessions whereby they recall: the creation of the world; the creation of humanity; the fall of humanity; the evil spread in the world; the sin in the heart of humanity; the false wisdom of the world; the wisdom that is from God; the basic option to choose God above all; the desire for divine wisdom; the knowledge of prayer life; the need for mortification; and the vocation of the Christian in the world.

Knowledge of self

In this second period, the participants are led into 7 sessions, wherein they discover: their self-image and the self-image of Mary; their affective life; their inner self through actions and decisions; their inner self through trials and aspirations; the difference between duty, voluntarism, and perfectionism; the ideals of openness, humility, and determination; and the importance of growth in the consecration to Jesus.

Knowledge of Mary

In this third period, the participants are led into 7 sessions for a more detailed knowledge of the Blessed Mother: in the Old Testament; in the New Testament; in the mystery of the Trinity; in the mystery of Christ; in the mystery of the Holy Spirit; in the mystery of the Church; and in the mystery of our holiness.

Knowledge of Jesus Christ

In this fourth period, the participants are led into 7 more sessions for a greater knowledge of Christ: as the Incarnate Word of God; as the Wisdom of God; in His humanity; in the Wisdom of the Cross; in His dependence on Mary; in His freedom; and in His consecration.

Preparation for the Act of Consecration

This period involves only two sessions: the perfect consecration to Jesus Christ and the Marian Experience of the Consecration.


After all the periods and sessions are completed, the participants are led into a Eucharistic celebration where they profess their consecration to Jesus through Mary within the Mass itself. After they recite the formula of the consecration, they sign their name to ratify their commitment to Christ through a true devotion to Mary. The original text of the Act of Consecration was formulated by St. Louis-Marie de Montfort. There is also an adapted text of this consecration formula that is revised for the modern context in which Catholics presently practice their faith and their devotion to Mary.


References of this series

• God Alone: The Collected Writings of St. Louis-Marie de Montfort,
  by Montfort Publications
  


• The Totus Tuus Journey, by Sigouin and Belotti, SMM


• Crossing the Threshold of Hope, by John Paul II

St. Louis-Marie de Montfort (Apr 28), St. Catherine of Siena (Apr 29)

St. Louis-Marie Grignion de Montfort [April 28] and St. Catherine of Siena [April 29]

Two exemplary author-saints

In the past, a Saint's feast was celebrated on the birth date of the saint. Now, present liturgical practice celebrates it on the actual date of death. As an example, we now celebrate St. Louis-Marie Grignion de Montfort and St. Catherine of Siena's feast days on April 28 and April 29, respectively. St. Louis-Marie passed away on April 28, 1716 A.D., while St. Catherine of Siena passed away on April 29, 1380 A.D. Not all the beatified and saints are placed in the liturgical calendar of the Church. Not all of them have their feast days celebrated in the Eucharist. Saints whose way of life have influenced the universal Church are placed in the Roman liturgical calendar, while those whose influence are more directed to a local culture, are celebrated by the local Church in their Masses.

St. Catherine of Siena as author

This saint has a remarkable story. She is known to be unlettered, and yet she has produced a lot of writings. This she achieved by dictating her spiritual messages to her followers. She is one of the six great patrons of Europe, known especially to have politically maneuvered the return of the papal seat to Rome [at a time when the Church was divided into two - with a pope in Rome and another pope at Avignon, France].


St. Catherine is known to have produced the spiritual classic, "The Dialogue". She also "wrote" many letters and prayers. "The Dialogue" is a good primary resource, but there is a good secondary resource that abstracts many of her writings, letters and prayers. This is the book written by Mary O'Driscoll, O.P., "Catherine of Siena: Passion for the Truth, Compassion for Humanity". This book contains selected spiritual writings of St. Catherine of Siena, complete with documentation, notes and references to the original works.

St. Catherine of Siena is also quoted many times in the Series, "The Saints' Guide Series". Much of what she said in relation to prayer is referenced in this series of books. Since St. Catherine lived in a time when the Church was divided, she found her calling to restore the Church's unity. She represented the ideal of Church unity very well. She expresses these well in her poems and prayers.

St. Louis-Marie Grignion de Montfort as author

This saint is a rural missionary-priest in France who authored a work that has influenced one of the great religious leaders of our millenium, St. John Paul II. The work that St. Louis-Marie has written is the "True Devotion to the Blessed Virgin". St. Louis-Marie wrote the book to make his readers understand that true devotion to Mary is one that leads to Christ. He completes this writing with a consecratory formula for all who wish to consecrate themselves to Jesus through the spirit of Mary. This book is contained in a single compendium of his other writings: "God Alone".


Like St. Catherine of Siena, Montfort wrote a lot of prayers and letters. Since Montfort was more lettered than St. Catherine, he had the opportunity to write more books - including the popular "Secret of the Rosary", "Secret of Mary" and the beautifully written treatise, "The Love of Eternal Wisdom". The spiritual insight or intuition that is unique in his spirituality is his perception of Mary as truly highly favored by God. According to him, Mary received such a plenitude of grace that God had to "ask her consent" to be the Mother of Jesus - that the world may be saved from sin. The great mystery that captivates Montfort and leaves him awestruck, is the mystery of an all-powerful, all-knowing, omnipotent and omniscient God asking a simple and humble maiden from Nazareth to be the Mother of God.

Summary:

Two saints, two important messages. St. Catherine of Siena teaches all the faithful the importance of unity. Her whole life of just 33 years was spent in the cause of unity in the Church. Without her work, both in writing and in political activity, the Roman Church would probably have been divided since her era. As for St. Louis-Marie, his message is also important. He teaches that not all devotions to Mary are genuine. This is an important for Marian devotion. Without St. Louis-Marie's qualifying standards for a true and genuine devotion to Mary, Marian devotion would have deteriorated and many Catholics would lose their belief in the significant role God has given the Blessed Mother in the history of salvation.

Related resources:

• Montfort, A Prophet for Our Times, by Benedetta
  Papàsogli


• The Man Who Came Up from the Wind, by Benedetta
  Papàsogli


• Light, Wind and Water, by J. Patrick Gaffney, smm


• Make Way for Jesus Christ, Marcel Gendrot, smm, editor


• Doctors of the Church


• Litany of St. Louis-Marie de Monfort

The Messianic Secret in the Gospel of St. Mark the Evangelist

What is the Messianic Secret?

The Messianic secret is a theological characteristic of the Gospel of Mark

Jesus did not want His identity known

In the very first chapter of Mark, as Jesus was performing miracles and driving away demons, He did not permit the unclean spirits to speak. These unclean spirits knew who Jesus was [as the Holy One of God][Mark 1:34]. Jesus drove out these unclean spirits who would fall down before him and shout, "You are the Son of God." Jesus warned them not to make him known [Mark 3:12]. Other examples in the gospel is the story of Jairus' daughter raised from the dead [Mark 5:43]. Another incident is the healing of the Blind Man of Bethsaida. After healing the blind man, Jesus sent him home and said, "Do not even go into the village." [Mark 8:26]

The Messianic secret is part of the way Mark constructs his gospel

Bible scholars teach that the pivotal and key passage of the gospel of Mark is found in the confession of Peter in Mark 8:27-33. Before Peter confession, Mark leaves us in a state of mystery as to the identity of Jesus. It was this key passage at Caesarea Philippi when Peter confesses Jesus as the Christ that clearly confirms Jesus as the Messiah. It needs to be noted that though the identity of Jesus was clearly confirmed among his apostles, Jesus still warns them not to tell anyone about Him. And as the gospel of Mark slowly unfolds, one can understand why Jesus did not want Himself to be fully known as the Messiah. One reason was because His being a Messiah is not according to what the apostles and the Jewish people know a Messiah should be. Yes, he was the Messiah as exclaimed by Peter, but his being a Messiah involved suffering and great hardship. [This was in opposition to the expectation of the Jewish people who believe that the Messiah is a political figure - one who will deliver them from their colonizers]. Peter himself did not understand at first though he correctly exclaimed the truth. Peter was also thinking along the same lines as the Jewish people. Therefore, the Messianic secret was constructed by the evangelist Mark to make his readers gradually perceive who Jesus is and what his Messiahship involves and entails.

The Messianic secret partly revealed in Peter's confession is further revealed by Jesus' three predictions of his passion and his teaching on discipleship

Jesus slowly reveals that his being a Messiah is a call to be the suffering servant of God. This is backed up by Jesus announcing three times how he must suffer greatly and be rejected by the elders, the chief priests, and the scribes, condemned to die on the cross, and rise after three days [Mark 8:31; 9:31; and 10:32-34]. Three predictions of the passion were given after that pivotal and key passage of the confession of Peter. This is the development of the meaning of Jesus being the Messiah: from the politically-influenced concept known by the people of Israel, to the real meaning of Messiah as the suffering servant of God. This also has an implication to the life of the apostles: since Jesus taught that his being a Messiah involved great suffering and rejection from the people, He says that those who follow him also need to take up the conditions of discipleship: one that involves service, self-denial, taking up one's cross and giving one's life for others to gain eternal life.

The Messianic secret is totally lifted at the end of the Gospel

During the account of the trial of Jesus before the Sanhedrin, the titles 'Christ', 'Son of God', and 'Son of Man' are brought together. These titles slowly moves into the full revelation of the Messianic secret in the gospel of Mark. The full revelation of this Messianic secret is found in the centurion confession at the foot of the Cross. When the centurion who stood facing Jesus at the cross saw how Jesus breathed His last, the centurion exclaimed, "Truly this man was the Son of God!" [Mark 15:39]. In summary, this is how the Messianic secret was revealed: First was Peter's confession. Second were the three predictions of Christ's passion and death, together with the conditions of discipleship for the apostles. Third and last was the centurion's confession. The Messianic secret is: Jesus is not a glorious King who will save Israel from its oppressors; rather, He is the suffering servant [prophesied by Isaiah] who will die on a cross but rise again to save mankind from its sins.

What does the Messianic secret have to do with our Christian living?

Oftentimes, in every Christian's life, the sacrifice that Christ has made for all is taken for granted. The faithful forget that Jesus did this at a great cost - by His suffering and death on the cross. But, Christ has revealed to us that sin and death are not the end realities of man. It is only the beginning of new life in His name. Therefore, in the journey of living as Christians, every experience of difficulty must be seen in the light of Christ's life. Christians are called to see the difficulties of their state in the light of the cross of Christ. But this should be seen in the context of His resurrection. Human suffering and death is not the end. Eternal life with Christ is the end. As Jesus the Son of God suffered, died and rose again from the dead, all who have place their faith and hope in Him, shall also overcome sin and death, and rise again with Christ to eternal life and glory in His kingdom.

Memorial of Saints (April 24)

St. Fidelis of Sigmaringen was highly educated in philosophy, civil and canon law. Ordained a priest in 1610 A.D., he joined the Franciscan Capuchins in 1612 A.D. Noted to be a good preacher and minister to the sick, he was killed during a mission to the Zwinglians in Switzerland. Martyred for the Christian faith, Fidelis was canonized in 1746 A.D. (died ca. 1622 A.D.).

St. Benedict Menni was ordained a priest in 1866 A.D. He began the work of restoring the Hospitaller Order in Spain and Portugal. Then he founded the Congregation of Hospitaller Sisters of the Sacred Heart of Jesus. Gifted with leadership and organizational abilities, he created 22 centers - homes for the poor and general hospitals (died ca. 1914 A.D.).

St. Mellitus of Canterbury was abbot of St. Andrew's monastery. He then left the monastery to lead a group of missionaries to help St. Augustine in England. Mellitus worked in England for three years and was able to baptize the King of the East Saxons. After a dispute with the King's sons, Mellitus was exiled to France. But he was able to return to England and was even named archbishop of Canterbury in 619 A.D. (died ca. 624 A.D.).

St. Ivo is traditionally known to have been a Persian bishop who left Persia with three companions. The four of them went to England where Ivo decided to live as a recluse. A skeleton that was unearthed near Ramsey Abbey in 1001 A.D. is believed to be the remains of St. Ivo. There is no specific date or year recorded for his death.

St. Egbert was an English monk at Lindisfarne. He traveled to Ireland where he made additional studies until he was ordained. At Iona, he was successful in persuading the monks to adopt the Roman liturgy instead of their Celtic liturgical practices. Egbert was known for his holiness and learning. British historian Bede reports St. Egbert to have been a bishop (died ca. 729 A.D.).

St. William Firmatus pursued a military career and studied medicine. In response to a vision he received, he became a recluse with his mother. After his mother's death, he made a pilgrimage to Jerusalem, and then returned to his eremitical life at Vitre, Savigny and Mantilly. He made a second pilgrimage to Jerusalem and then spent his last years back at Mantilly. St. William was held in high regard by his holiness and Franciscan-like rapport with animals (died ca. 1090 A.D.).

St. Mary Euphrasia Pelletier was originally a member of the Institute of Our Lady of Charity - founded by St. John Eudes in 1641 A.D. After some time, Mary Euphrasia felt the call to found another religious community - one that would be dedicated to working with wayward girls. She thus founded the Institute of Our Lady of Charity of the Good Shepherd at Angers, France. By the time of her death, there were almost 3,000 members of the Institute in different parts of the world (died ca. 1868 A.D.).

3rd Sunday of Easter (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

May 4, 2014

Liturgical readings

Acts 2:14, 22-33

Psalm 16

1 Peter 1:17-21

Luke 24:13-35

"Stay with us."

Two disciples of Jesus were making their way to Emmaus. They were in a state of discouragement, hoping that Jesus would set Israel free. Their hopes were dashed since Jesus died on a cross. It was in this state of being disheartened by that event when the Lord joined them on their way to Emmaus. However, they did not recognize that it was Jesus who joined them in their journey. Then Jesus spoke to them: quoting from Scriptures regarding the events at Calvary. He explained to them that all that had to happen so that the Messiah would enter into His glory. So the disciples exclaimed to Jesus, "Stay with us." Jesus went and stayed with them. As they arrived at their destination, they sat down for a meal, and then as the Lord broke the Bread, the two suddenly recognized Jesus. They recognized Him in the "breaking of the bread".

What was in the "breaking of the bread" that caused the two disciples to recognize Jesus? Fr. Cantalamessa (Papal preacher in the Vatican) gives one interpretation to this event in his book, "The Eucharist: Our Sanctification":

Jesus accomplished an action: he broke bread...This action had a sacrificial

meaning. In breaking bread, Jesus was "breaking" himself - in the sense of what

Isaiah the prophet says of God's servant, as being broken for our transgressions.

This breaking of Himself before God and his followers was an act of "obedience

onto death".

The apostles said to Jesus, "Stay with us". What they lacked in spirit, they found again in the presence of Jesus. This is sometimes true of every believer before coming to God's presence in the celebration of the Eucharist. Perhaps there are times in the journey of every baptized Christian that they experience fear and discouragement in doing what is according to God's will. But like the two disciples on their way to Emmaus, every soul can be reanimated by God's Word when he recognizes the Lord's presence in the Mass. This question for reflection can help: When the priest does the "breaking of the bread" in the Mass, how do we recognize Jesus? How does the Lord "stay with us" in the "breaking of the bread"?

Scripture quote:

"For you will not abandon my soul to the nether world, nor will you suffer your faithful one to undergo corruption...you have shown me the paths of life" (Acts 2)

St. Anselm, Archbishop of Canterbury and Doctor of the Church

St. Anselm of Canterbury, Bishop and Doctor:
1033-1109 A.D.

Feast day, April 21

Birth and early life

St. Anselm of Canterbury was born to noble French parents in Aosta, northern Italy, ca. 1033 A.D. His parents were Gundolf and Ermenberga from an old Burgundian family. Deeply infuenced by his pious mother Ermenberga, Anselm asked that he be admitted to a monastery when he was 15 years of age. However, Gundolf, Anselm's father, was opposed to this desire of his son, and the abbot of the monastery, who was also well aware of that opposition, refused to admit Anselm. Unable to enter the monastery, Anselm lost interest in religion and began to lead the life of a carefree young nobleman.

Studies and entrance to the Bec Monastery

When Anselm's mother passed away, Anselm left home in 1056 A.D. to move to Burgundy, France, where he studied. He entered a school at Bec in Normandy, France in 1059 A.D. While at Bec, St. Anselm learned of his father's death and this left his soul torn between returning to Italy to manage the estates he inherited from his father, or entering a monastery - a youthful desire since he was fifteen. However, Archbishop Maurillus of Rouen advised Anselm to become a monk. Anselm acted upon the good counsel of the Archbishop and entered the Benedictine monastery at Bec. Anselm was 27 years of age when he entered. After three years in the Bec Monastery, the abbot Lanfranc was transferred to St. Stephen's in nearby Caen. Anselm was thus appointed prior of the Bec Monastery.

Elevation to the position of Archbishop of Canterbury


Anselm was named abbot of Bec in 1078 A.D., a position that required him to visit England and inspect the abbey property there. In 1092 A.D., the English clergy elected Anselm archbishop of Canterbury, a position that was left vacant since the death of Lafranc - who had been archbishop since 1070 A.D. At the time of Anselm's elevation to the position of archbishop, there was great strife between King William and the Church. The issue at hand was the Church's independence from the State. Because of this strife, St. Anselm was exiled several times. In exile, and unable to return to England, St. Anselm found a quiet retreat in a monastery in Italy. It was here that he resumed his writing (the Monologion, and then Proslogion). He completed his work Cur Deus Homo, in which he explained the wisdom, justice, and necessity of the Incarnation.

The Regional Council of Bari

St. Anselm attended the regional Council of Bari in 1098 A.D. He contributed well to the reconciliation between the Eastern and Western churches over the Filioque question: whether the Holy Spirit proceeded from the Father only (as the Greek Church claimed), or whether the Holy Spirit proceeded from the Father and the Son (as the Latin Church claimed). St. Anselm's discourse on this question helped the Church under Pope Urban II to resolve the issue. Aside from the Filioque question, the regional Council also denounced King William for simony, for persecuting Anselm, for oppression of the Church, and for personal depravity. Only entreaties from St. Anselm prevented the Pope from excommunicating the King. When King William passed away, he was succeeded by King Henry I. As with King William, the strife between Anselm and the English royal head, continued in the reign of King Henry I. This matter was again referred to the pope.

Preeminent theologian, "Father of Scholasticism" and Doctor of the Church

Though preoccupied for many years with defending the Church's right against the English kings, St. Anselm was also a preeminent theologian and has been called "the Father of Scholasticism". His Monologion speaks on the existence of God, and his Proslogion deduces God's existence from man's notion of a perfect being. Among his other writings are: De fide Trinitatis, De conceptu virginali, De veritate, Liber apologeticus pro insipiente, and many other letters, prayers, and meditations.

St. Anselm of Canterbury died on Wednesday of Holy Week, April 21, 1109 A.D., in his seventy-sixth year. He was buried in Canterbury Cathedral. In 1720 A.D., St. Anselm was declared a Doctor of the Church by Pope Clement XI. The Church celebrates his feast on April 21.

References of this article

• Dictionary of Saints, by John J. Delaney


• The Doctors of the Church vol 2, by John F. Fink


• A Year With the Saints, by Don Bosco Press, Inc.

Memorial of Saints (April 17)

St. Anicetus became Pope ca. 155 A.D. He actively opposed the Gnostic heresy and Marcionism. It was in his pontificate that a dispute arose between the Church of the West and the East regarding the liturgical date for Easter. St. Polycarp, a disciple of St. John, and who also became bishop of Smyrna, got involved in this dispute. This is one of the disputes between the churches of the West and the churches of the East that extended to the next centuries (died ca. 166 A.D.).

St. Elias was an aged priest of Cordova, in Spain. It was St. Eulogius who gives an eyewitness account of the story of St. Elias. According to Eulogius, Elias was executed for the faith together with two young men whom Elias was instructing in the faith - St. Isidore and St. Paul (died ca. 856 A.D.).

Blessed Mary Ann of Jesus Navarro dedicated her life to God under the spiritual direction of the Mercedarians. She was noted for her holy life because of her devotion to the Eucharist, and her works of mercy towards the poor. In 1614 A.D., she made her profession as a member of the Third Order of Mercy. Up to this date, her body remains incorrupt and has been miraculously preserved in Madrid, Spain (died ca. 1624 A.D.).

Blessed Clare of Pisa was betrothed at an early age. In the home of her future husband's parents, she assisted the poor and the sick within the neighborhood. When Clare's husband died during an epidemic, she refused a second marriage and decided to become a religious. She joined the Poor Clares and took the religious name, Clare (her real name was Theodora Gambacorti). Because of disputes in the family, she found herself instead in a Dominican convent. Eventually, since she wanted to live a spirit of reform, her father built a new convent for her, where she and her companions followed a stricter observance of the Dominican rule (died ca. 1419 A.D.).

St. Benedict Joseph Labre was rejected entrance by three different religious orders. So he decided to be a pilgrim in imitation of Christ, who had "nowhere to lay his head". Benedict visited all the major shrines of western Europe and spent his last years in Rome. He is the patron saint of wandering people and the homeless (died ca. 1783 A.D.).

St. Mappalicus was a resident of Carthage (now in present-day Tunisia). He was tortured and died a martyr for the Christian faith under the reign of Emperor Decius. Decius decreed that all persons must sacrifice to Rome's pagan gods. Mappalicus and seventeen other Christians refused to obey this decree. They were all put to death by various means at the same place and time (died ca. 250 A.D.).

St. Innocent of Tortona was arrested for being a Christian, but was able to escape to Rome. In Rome, he became a deacon and soon appointed bishop of Tortona in 322 A.D. St. Innocent was active in preaching the faith and in building churches during the twenty-eight years of his episcopate (died ca. 350 A.D.).

St. Donnan was an Irish disciple of St. Columba. Together with fifty-two companions, Donnan founded a monastery on the island of Eigg, Inner Hebrides. When bandits raided their monastery, they were all killed just after St. Donnan had finished saying the Mass on Easter (died ca. 618 A.D.).

St. Robert of Chaise-Dieu was ordained and became a canon at St. Julian's Church at Brioude. He spent several years in the monastery of Cluny when St. Odilo was abbot, and then went on a pilgrimage to Rome. When he returned, he became a hermit near Brioude. A knight named Stephen and other followers joined Robert. St. Robert then organized the community which grew to three hundred monks (died ca. 1067 A.D.).

St. Stephen Harding originally lived with a group of hermits near Molesmes. In 1094 A.D., together with others, Stephen obtained permission to leave Molesmes so that they can found the monastery at Citeaux. Stephen was subprior at the time, Alberic was prior, while Robert was abbot. Eventually, Stephen became abbot of Citeaux. After some time, because of a series of unfortunate events, the young community at Citeaux was in crisis. But in 1112 A.D., Bernard (St. Bernard of Clairvaux) entered the Citeaux monastery with a group of his relatives. From then on, St. Stephen Harding drew up the rule for the Cistercian Order (died ca. 1134 A.D.).

2nd Sunday of Easter (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

April 27, 2014
Liturgical readings
Acts 2:42-47
Psalm 118
1 Peter 1:3-9
John 20:19-31

"Peace be with you."

Rereading the gospel will reveal that Jesus said 'Peace be with you' three times. In school, when teachers want to say something important to their students, they usually repeat it many times. This logic of repetition is followed also by the evangelists. And in this gospel passage of John, the theme of peace is emphasize through repetition. John also links the theme of peace with the Holy Spirit, the sacrament of Reconciliation, and with faith in the risen Lord (referring to St. Thomas the Apostles' statement of faith). After Jesus' followers were disturbed by the reality of His death, Jesus now conquers their fear and discouragement with the appearance of His Presence - a peace which only He can give.

That event in biblical times is now memorialized every 2nd Sunday of Easter. St. John Paul II instituted it as "Divine Mercy Sunday". This new practice has its source in the devotion promoted by St. Faustina Kowalska - the devotion to Jesus as the Divine Mercy. Rereading carefully the liturgical readings for this Sunday, the theme of mercy is found not only in the gospel, but also in the very text of Psalm 118 and in 1 Peter 1:3-9. These readings reveal that "He who in His great mercy, gave us new birth...a birth to an imperishable inheritance. This inheritance kept for us in heaven, the Lord will guard well if we persevere until the end.

The journey of the Lord to Calvary, His crucifixion, death and resurrection from the dead, gives the meaning to every Christian's life. The mystery reveals a God who is merciful and who brings peace. God sent Jesus to tell the world that death is not the end of all human existence. It is His Word and Sacrament that continues to bring hope - a hope that makes daily life vibrant, with moral courage and hearts filled with a joy that never fades. He gives meaning to every human suffering. Every instance we seek God, He shall gift us with His boundless mercy and peace - new life that has its ultimate destiny in everlasting life with Him.

Scripture quotes for reflection:
"Praised be the God and Father of our Lord Jesus Christ, he who in his great mercy gave us new birth; a birth unto hope which draws its life from the resurrection of Jesus Christ from the dead" (1 Peter)

The Resurrection of Christ

The Resurrection event is Christ's victory over death

Jesus' suffering, death and resurrection (the Paschal mystery) is the "good news" - the main message of Christian faith. His suffering, death on the Cross, and His resurrection empowers all believers to overcome all suffering caused by the realities of sin and death in the world. Faith and works in Christ is the key to salvation.

Introduction

The gospel stories in the New Testament reveal the empty tomb as a clue to the resurrection of Christ. The other elements which act as a background to that empty tomb event are: (1) the appearance of the angel telling that Jesus has risen, (2) the burial cloths all neatly folded up beside the tomb, (3) the stone of the tomb rolled away as seen by the women who wanted to put spices on Jesus' dead body, and (4) the many resurrection appearances Jesus performed for His apostles and disciples. All these are found in the gospel of Matthew [Mt 28:1-20]; the gospel of Mark [Mk 16:1-20]; the gospel of Luke [Lk 24:1-53]; and the gospel of John [Jn 20:1-31, 21:1-25].


There really is no detailed evidence found in Scripture of a bright light or a description of the way Jesus had risen from the dead as popularly depicted on movie screens. The only evidence of truth that Jesus indeed resurrected is the great faith which many followers of Jesus have shown by their martyr's witness. It began with the example of the apostles. And this can be attested throughout the two millenia of history: both in the Catholic Church and in the other Christian churches. Many martyrs have witnessed to the world that Jesus is indeed the Life and the Resurrection.

Jesus' death and resurrection foretold in the Old Testament and by the prophecies of Jesus' Himself


There are many allusions to Jesus' death and rising from the dead in the Old Testament. One popular story is Jonah - who was three days in the belly of a whale. Even Christ Himself alluded to Jonah in his preaching. He said that just as Jonah was three days in the belly of the whale, so "shall the Son of Man" be dead for three days and rise again to life on the third day. [Mt 12:38-42; Mk 8:11-12; Lk 11:29-32]


In the gospels, Jesus also foretells His death and resurrection many times: three times to be exact.

• First prophecy of the Passion [Mt 16:21-23; Mk 8:31-33; Lk 9:22]


• Second prophecy of the Passion [Mt 17:22-23; Mk 9:30-32; Lk 9:44-45]


• Third prophecy of the Passion [Mt 20:17-19; Mk 10:32-34; Lk 18:31-33]

The paschal mystery commemorated in the Eucharist

When the priest presides over the Eucharistic celebration and consecrates the bread and the wine into the Body and Blood of Christ, Catholics are reminded of the paschal mystery. It is this mystery which gives Christians their identity, the meaning, direction and their contribution to the Christian mission. They receive all this in the Eucharist and bring the message of Easter to the very places they work and live. The Eucharist is a meal that nourishes the faithful and gives the believers the strength to bring the gospel to the world. By consuming the Body and Blood of Christ, all Catholics become the body and blood of Christ to others: in every thought, word, and deed.

The relevance of Jesus' death and rising for this time

The message of Holy Week and Easter is a reminder to all the faithful not to be tempted to shy away from the daily difficulties of work and life. The faithful can go easily leave their comfort zones from time to time and contribute to the greater good: through alms for the poor and voluntary service to the needy. It is in these present times of crises in many parts of the world that the suffering, death and resurrection of Jesus becomes very valuable. In difficult times God becomes really real. All Christians see in Jesus the strength needed to conquer vice, suffering, sin and death. Hope in Jesus will always see all through.


The social relevance of Jesus' death and rising is salvation within the context of a Christian community: a family, a neighborhood, or a parish. Salvation from Jesus is in the Church who ministers to all the baptized the sacraments. These signs of God's live channel God's graces to save the Christian community from sin and death.

Memorial of Saints (April 10)

St. Michael de Sanctis wanted to be a monk at six years of age. But his parents made him work first as an apprentice of a merchant. In 1603 A.D., he entered the Trinitarian Monastery in Barcelona. After studies in Seville and Salamanca, he was ordained. He became superior of the monastic house in Villadolid. Because of his great devotion to the Blessed Sacrament, his companions already considered him a saint (died ca. 1625 A.D.).

St. Magdalen of Canossa joined the Carmelites but lived with them only shortly. She liked better the apostolate of serving Christ in the poor. Eventually, she was able to organize a school, recruited teachers, and created a form of religious life for them. She received papal approval for her congregation in 1824 A.D. - receiving the name Canossian Sisters of Charity. After a time, she was also able to organize a congregation for priests and brothers (died ca. 1835 A.D.).

St. Bademus founded a monastery near his birthplace in Bethlapat, Persia. But during the persecution of Christians under King Sapor II of Persia, he and seven companions were imprisoned and tortured. A Christian by the name of Nerson, was promised his freedom by the Persian authorities, if he would prove his denial of his Christian faith by killing St. Bademus. This is how St. Bademus died as a martyr for the faith (died ca. 376 A.D.).

St. Macaire of Ghent became bishop of Jerusalem in 314 A.D. He fought the Arian heresy and took part in the Council of Nicaea. Tradition says that he was with St. Helena (mother of Emperor Constantine) when she found the three crosses - one of which belonged to Jesus. When they let one of the crosses touch a seriously ill woman, and she got well, that Cross was proclaimed as the Cross of Christ. St. Macaire was then commissioned by Constantine to build a church over Christ's sepulcher (died ca. 335 A.D.).

St. Fulbert studied at Rheims under Gerbert. He became chancellor of Chartres and head of its cathedral school. When he was then elected to the see of Chartres, as bishop of his diocese, St. Fulbert rebuilt the cathedral, influenced the secular leaders of his time, and fought against simony - a sacrilege that consists in buying and selling what is spiritual in return for material things. St. Fulbert was a very accomplished bishop, producing many sermons, hymns, letters and treatises (died ca. 1029 A.D.).

St. Paternus of Abdinghof was the first to become a monk at Abdinghof monastery, under St. Meinwerk. Paternus decided to become a hermit in a cell adjoining the monastery. When a devastating fire in 1058 A.D. destroyed Abdinghof (an event foretold and predicted by St. Paternus), Paternus was burned to death because he refused to leave his cell and break his vow of enclosure (died ca. 1058 A.D.).

Easter Sunday (A)

(Edited) Sunday reflections: (From) Years 2014 (A), 2015 (B), and 2016 (C)

April 20, 2014
Liturgical readings
Acts 10:34a, 37-43
Psalm 118
Colossians 3:1-4
John 20:1-9

"Give thanks to the Lord, for He is good."

The versicle mentioned above is from the Responsorial Psalm of Easter vigil. It is all of the faithful's joyful response to God's gift of new life in Christ's resurrection. What Jesus always foretold before His apostles about His rising from the dead, is now made real in the power of the Spirit. What the Apostles did not understand before, is now revealed in the glory of His risen Body. As the days unfolded before the Apostles through the empty tomb, and then many resurrection appearances thereafter, the followers of Jesus continually rejoice and give thanks to the Lord upon seeing Him risen from the dead.

In one of his writings, St. Augustine of Hippo says that we have already received this new life in Christ through the sacrament of baptism. This new life we receive, will be brought to completion only in the resurrection of the dead. So, as we journey on to our eternal destiny in Christ, we renew our fidelity to Christian life candle-lit in the Easter Sunday celebration of the Eucharist. This solemn symbol reminds us of the great gift of new life we receive in Christ. By this renewal of baptismal vows with lit candles, we are encouraged by the Church to seek more the things above: to set our hearts beyond just the concerns of the flesh, the world, and to reject all that is not of God in our lives.

Scripture quotes for reflection:
Give thanks to the Lord, for he is good, for his mercy endures forever. Let the house of Israel say, 'His mercy endures forever'. (Psalm 118)

St. Isidore of Seville, Bishop and Doctor of the Church

St. Isidore of Seville, Bishop and Doctor of the Church: ca. 560-636 A.D.

Feast day, April 4

Birth and family background

St. Isidore, bishop of Seville, was born at Cartagena, Spain, in 560 A.D., to a pious and noble family of Hispanic-Roman origin. Two of his brothers, Leander (26 years older than Isidore and a Benedictine monk) and Fulgentius, like Isidore, became bishops and saints. One of his sisters, Florentina, was an abbess of many convents and later declared a saint. It was his elder brother Leander (from whom Isidore received his education as a boy after their parents' death), who gave Isidore a very strict but firm educational grounding. After Isidore worked as an assistant to Leander (who had become bishop of Seville), he succeeded Leander as bishop when Leander died in ca. 600 A.D.

Continuing Leander's work and presiding over Councils

As bishop, St. Isidore continued and completed the work he and Leander began in converting the Visigoths. Isidore also continued Leander's practice of settling the Church's disciplinary matters, and promoted theological and ecclesiastical unity in the Spanish Church through the regional Councils. St. Isidore presided over the Second Council of Seville in 619 A.D., and then the Fourth Council of Toledo in 633 A.D. He was given preference over the archbishop of Toledo at the time to preside over the Council, because Isidore's accomplishments proved his worth as a great teacher in Spain.

A voluminous and prolific writer

St. Isidore's writings form the earliest chapter of Spanish literature. He wrote Etymologies, an early encyclopedia that attempted to compile all the knowledge and the sciences of his age. Although outdated today, this work was one of the most widely used texts of the Middle Ages and was continually used for nine centuries. This encyclopedia earned Isidore the title, "Schoolmaster of the Middle Ages". One of Isidore's contemporaries also called him "the man who saved Spain from barbarism".


St. Isidore's other works included: a Dictionary of Synonyms; a treatise on astronomy and physical geography; a history of the principal events of the world from creation to the year 615 A.D.; a manual of Christian doctrine; a biography of illustrious men; a book of Old and New Testament personalities; and The History of the Kings of the Goths, Vandals, and Suevi, (a very good resource book on the early history of Spain).


Isidore also wrote a code of rules for monks which bore his name, and was generally followed throughout Spain. He wrote extensive theological and ecclesiastical works. He also completed the Mozarabic missal and breviary which his brother Leander had begun to adapt for the use of the Goths (a liturgy that is still in use in Toledo, Spain).

Recognized and admired for his holiness

St. Isidore lived an austere life throughout his years, taking very little for himself and giving away what he did have. When he was near death, Isidore invited other bishops to visit him. At his request, they clothed him in sackcloth and ashes, the clothing of penitents, and he prayed for the forgiveness of his sins. After receiving the last sacraments, he asked those present for their prayers, forgave his debtors, and distributed all his possessions to the poor. St. Isidore then returned to his house where he died peacefully shortly thereafter in 636 A.D. at about the age of seventy-six.

Sainthood and the title Doctor of the Church

St. Isidore died peacefully in the Lord on April 4, was canonized in 1598 A.D. by Pope Clement VIII. He was declared Doctor of the Church by Pope Benedict XIV in 1722 A.D. He is the first of three Spaniards to be declared Doctor of the Church - the other two being St. Teresa of Avila and St. John of the Cross (who lived a millenium after St. Isidore).


St. Isidore writes:


Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, praying is better than reading. If a man wants to be always in God's company, he must pray regularly and read regularly. When we pray we talk to God; when we read, God talks to us. (from the "Book of Maxims", by St. Isidore of Seville)

References of this article

• Dictionary of Saints, by John J. Delaney


• Saints for Our Time, by Ed Ransom


• The Doctors of the Church vol 1, by John F. Fink


• A Year With the Saints, by Don Bosco Press, Inc.

Memorial of Saints (April 3)

St. Richard of Chichester was elected bishop and consecrated at Lyons in 1245 A.D. He was a very kind and compassionate bishop - generous especially to those struck by famine. He promoted the Crusades with the intention of encouraging pilgrimages to the Holy Land. Many cures were reported at his shrine in Chichester Cathedral, England (died ca. 1253 A.D.).

Blessed Pedro Calungsod was a young Filipino catechist who joined the Jesuit Mission in the Marianas. Not much is known about him except for his humble and faithful work alongside Blessed Diego Luis San Vitores, SJ - superior of the Marianas Mission. The two were martyred in the island of Guam - killed by natives with spears and blows from a cutlass (died ca. 1672 A.D.).

St. Burgundofara was the daughter of a Count serving in the Frankish court, who renounced power and wealth, and decided to be a nun together with others. The King at first opposed her religious calling but eventually changed his mind and supported Burgundofara. The King built a monastery wherein St. Burgundofara became abbess for thirty-seven years. This monastery then came to be known as the Benedictine Abbey of Faremoutiers (died ca. 657 A.D.).

St. Sixtus I succeeded Pope St. Alexander I as Pope. His papacy lasted for about 10 years. Known to have suffered martyrdom, he is the seventh pope of the Church. As pope, his decree directed the faithful to join in saying the Sanctus as Mass. Another decree prohibited anyone, except the clergy, to touch the sacred vessels (died ca. 127 A.D.).

Sts. Agape, Chionia, and Irene were sisters who lived in Thessalonica. Since it was a crime in the Roman Empire at the time to possess texts of the Scriptures, the three were arrested and to be put to death. Agape and Chionia were burned alive while Irene was sent to a house of prostitution. Despite being stripped naked, Irene was miraculously unmolested. Irene was eventually also burned to the stake (died ca. 304 A.D.).

St. Nicetas was raised in a monastery when his widowed father became a monk. He eventually also grew up to be a monk, until he gained responsibility to become abbot. Because of the politics at the time, Nicetas was exiled to Anatolia. In time, he was able to go back to his monastery and supported the movement against iconoclasm. After suffering from the ensuing political conflicts that still were prevalent, Nicetas decided to live as a hermit near Constantinople until his death (died ca. 824 A.D.).

St. Luigi Scrosoppi followed his two older half-brothers to the priesthood. He worked with his brother Carlo to help the many orphans of Udine, Northern Italy. Upon reaching maturity, some of the girls who were educated by these two priests, set out to establish their own congregation in 1837 A.D. Anti-clericalism was rising at this time in Italy. Because of this, the sisters moved to Austrian territory while St. Luigi cooperated with the civil authorities to save the mission to Udine's orphans (died ca. 1884 A.D.).

Passion Sunday (A)

(Edited) Sunday reflections: (From) liturgical years 2014 (A), 2015 (B), and 2016 (C)

April 13, 2014
Liturgical readings
Isaiah 50:4-7
Psalm 22
Philippians 2:6-11
Matthew 26:14 - 27:66

"Though He was in the form of God, He emptied himself and took the form of a slave."

The letter of Paul to the Philippians expresses well the core of Matthew's passion narrative: a narrative which begins from the betrayal of Judas Iscariot; to the Last Supper; to the Lord's arrest; to the trial before Pilate; to the Lord's scourging and crucifixion; to His entombment; and finally ending with the Pharisees arranging with Pilate for the guards in His grave. All these events reveal to us the humility and meekness the Lord exemplified as man even if He is God's beloved Son.

We can understand in depth the Lord's Passion and Death on the Cross,
if we refer to St. Andrew of Crete's (ca. 660-740 A.D.) message:

"Let us run to accompany him as he hastens toward his passion,
and to cover his path not with olive branches and palms, but by
doing all we can to prostrate ourselves before him by being
humble and by trying to live as he would wish. Then we shall
be able to receive the Word at his coming, and God, whom no
limits can contain will be within us.

The passion and death of our Lord has such a great influence and impact on many Catholics, that more time is devoted to contemplate on this mystery and gift of the faith. All Catholics can have a depth of spiritual insight if all reverently make an effort to kneel in deeper prayer and silence in the Eucharistic liturgy, when this part of the gospel is read:

"Jesus cried out in a loud voice, and then gave up his spirit."

The mystery and gift of Christ's self-sacrificing love for humanity penetrates the very core of man's mortal existence. Human suffering is a mystery; but through Jesus, everyone is given the gift to understand it in his person.

Scripture quote:
Though he was in the form of God, Jesus emptied himself and took the form of a slave, being born in the likeness of men...He humbled himself, obediently accepting death, death on a cross! (Philippians 2)

Feast of Saints Celebrated in the Month of April

on April 1: Melito, bishop; Walaricus or Valery, abbot;
Macarius the Wonder-Worker; Hugh of Grenoble, bishop; Hugh of
Bonnevaux, abbot; Gilbert of Caithness, bishop; Catherine of
Palma, virgin

Pedro Calungsod was a teen-aged native of the Visayas
region of the Philippines. He was one of the Boy catechists who
went with some Spanish Jesuit missionaries from the Philippines
to the Ladrones Islands, later renamed "Marianas" - in the
western Pacific in 1668 to evangelize the Chamorros. On 2 April
1672, while helping Fr. Diego Luis de San Vitores, the rector
of the Mission, to recover a runaway servant and to do some
baptism at the village of Tomhon on the island of Guam, he was
killed by two natives for his being a Christian, for catechizing
the Chamorros and for helping in the administration of the
Sacrament of Baptism. His body was thrown into deep ocean
together with that of the rector who was also killed after him.
(April 2)

Francis de Paola: (died 1507); founded the Order of
Minims, a congregation of hermits, "the least in God's
household." (April 2)

also on April 2: Apphian and Theodosia, martyrs; Mary of
Egypt; Nicetus or Nizier of Lyons, bishop; Ebba the Younger,
virgin; John Paine, priest and martyr

on April 3: Pancras of Taormina, bishop and martyr; Sixtus
or Xystus I, pope and martyr; Agape, Chionia and Irene, virgin
and martyrs; Burgundofara or Fare, virgin; Nicetas, abbot;
Richard Wyche or Richard of Chichester, bishop; Luigi Scrosoppi

Isidore (died 635): succeeded his brother St. Leander,
as bishop of Seville; presided over the Council of Toledo
(633); completed the Mozarabic liturgy; combatted Arianism in
Spain; known as the "Schoolmaster of the Middle Ages",
especially for his Etymologies. (April 4)

also on April 4: Agathopus and Theodulus, martyrs;
Tigernach, bishop; Plato, abbot; Benedict the Black

on April 5: Vincent Ferrer, priest; Derfel Gadarn; Ethelburga
of Lyminge, matron; Gerald of Sauve-Majeure, abbot; Albert of
Montecorvino, bishop

on April 6: The Martyrs in Persia; Marcellinus, martyr;
Celestine I, pope; Eutychius, bishop; Prudentius of Troyes,
bishop; William of Eskhill, abbot

Jean-Baptiste de la Salle: (died 1719); from Rheims;
canon of the diocese of Paris; gave away his fortune to found
the (1680) Brothers of the Christian Schools (FSC), today
numbering some 7,200 religious; authored the "Conduct of Schools";
patron of teachers. (April 7)

also on April 7: Hegesippus Aphraates; George the Younger,
bishop; Celsus or Ceallach, bishop; Aybert; Henry Walpole,
priest and martyr

on April 8: Dionysius of Corinth, bishop; Perpetuus, bishop;
Walter of Pontoise, abbot; Julie Billiart, virgin

on April 9: Mary of Cleophas, matron; Waldetrudis or Waudru,
widow; Hugh of Rouen, bishop; Gaucherius, abbot

on April 10: Bademus, abbot; The Martyrs under the Danes;
Macarius or Macaire of Ghent; Fulbert, bishop; Paternus of
Abdinghof; Michael de Sanctis

Stanislaus: (died 1079); as bishop of Cracow he
assisted the poor; personally slain by the oppressive and
savage king, Boleslaus II; patron of Poland. (April 11)

also on April 11: Barsanuphius; Isaac of Spoleto;
Godeberta, virgin; Guthlac; Gemma Galgani, virgin

on April 12: Julius I, pope; Zeno of Verona, bishop; Sabas
the Goth, martyr; Alferius, abbot

on April 13: Martin I, pope and martyr; Hermenegild,
martyr; Agathonica, Papylus, and Carpus, martyrs; Martius or
Mars, abbot

on April 14: Tiburtius, Valerius and Maximus, martyrs;
Ardalion, martyr; Lambert of Lyons, bishop; Bernard of Tiron,
abbot; Caradoc; Benezet; Antony, Eustace and John, martyrs;
Lidwina of Schiedam, virgin

on April 15: Basilissa and Anastasia, martyrs; Padarn or
Patern, bishop; Ruadan of Lothra, abbot; Hunna or Huva, matron

on April 16: Optatus and Companions and Encratis, virgin and
martyrs; Turibius of Astorga, bishop; Paternus or Pair, bishop;
Fructuosus of Braga, bishop; Magnus, martyr; Drogo or Druon;
Contardo; Joseph Benedict Labre; Bernadette Soubirous, virgin

on April 17: Mappalicus and Companions, martyrs; Innocent
of Tortona, bishop; Donnan and Companions, martyrs; Robert of
Chaise-Dieu, abbot; Stephen Harding, abbot

on April 18: Apolonius the Apologist, martyr; Laserian,
Laisren or Molaisse, bishop; Idesbald, abbot; Galdinus, bishop

on April 19: Leo IX, pope; Expeditus; Ursmar, abbot and
bishop; Geroldus; Alphege, bishop and martyr

on April 20: Marcellinus of Embrun, bishop; Marcian or Marian;
Caedwalla; Hildegund, virgin; Agnes of Montepulciano, virgin

Anselm: (died 803); Benedictine abbot and duke. He was
born in Forum Julii, Italy. Heir to a local title but left his
titles and power, and in 750 founded a monastery at Tanano, Italy.
He went to Monte Casino for seven years, until Desiderius, the
new Lombard ruler, fell to the armies of Charlemagne. Anselm
stayed in Nonantula near Modena, Italy until his death.
(April 21)

also on April 21: Simeon Barsabae, bishop; and Companions,
martyrs; Anastasius I of Antioch, bishop; Bueno, abbot; Malrubius
or Maelrubba, abbot; Conrad of Parzham

on April 22: Epipodius and Alexander, martyrs; Leonides,
martyr; Agapitus I, pope; Theodore of Sykeon, bishop; Opportuna,
virgin and abbess

George: (died 300); Martyr and patron saint of England,
Portugal, Germany, Aragon, (Spain), Genoa and Venice. He was
venerated in England as early as the 8th c. and was the patron
of the Crusaders. The cult of St. George is part of the history
of Crusades and England. He has been a popular figure for
artists, depicted as a young knight in mortal combat with a
dragon, a Middle Ages symbol of evil. (April 23)

also on April 23: Felix, Fortunatus and Achilleus,
martyrs; Ibar, bishop; Gerard of Toul, bishop; Adalbert of Prague,
bishop and martyr [was ordained bishop of Prague in 983. During
his episcopate he encouraged the evangelization of the Magyar.
Having founded the monastery of Brevnov, he was forced into exile
by the nobility of Prague. He tirelessly preached the Gospel in
Poland, Hungary, Russia and Prussia, where he was martyred at
the age of 41]

Fidelis: (died 1622); Franciscan Capuchin martyr.
A practicing lawyer, he traveled across Europe as a tutor to
aristocrats but then started defending the poor. In 1612, he
became a Franciscan Capuchin monk. As a missionary, he was
so successful that he was taken a spy for the Austrian emperor.
He was stabbed to death in a church in Seewis. Canonized by Pope
Benedict XIV. (April 24)

also on April 24: Mellitus, bishop; Ivo, bishop; Egbert;
William Firmatus; Mary Euphrasia Pelletier, virgin

on April 25: Mark, evangelist; Anianus, bishop; Heribald,
bishop

on April 26: Peter of Braga, bishop; Richarius or Riquiet,
abbot; Paschasius Radbertus, abbot; Franca of Piacenza, virgin
and abbess; Stephen of Perm, bishop

on April 27: Anthimus, bishop; Asicus or Tassach, bishop;
Maughold or Maccul, bishop; Floribert, bishop; Stephen Pechersky,
bishop; Zita, virgin; Turibius of Lima, bishop; Theodore the
Sanctified, abbot

Peter Mary Chanel: (died 1841); French Marist missionary
on the Pacific islands of Wallis and Futuna where he was murdered;
destroyed cult of evil spirits; protomartyr and patron of Oceania.
(April 28)

Louis de Montfort was born to a poor family in 1673 at
Montfort-La-Carne in Britanny. Ordained at the age of 27, he was
deeply devoted to the Blessed Virgin, as exemplified by his book
"The Secret of the Rosary", the first work to describe the method
by which the Rosary is prayed even to our day. During his life,
he founded both a missionary band of men (Company of Mary) and a
religious institute of women devoted to the poor (Congregation of
the Daughters of Divine Wisdom) (April 28)

also on April 28: Vitalis, martyr

Catherine of Siena: (died 1380); O.P. tertiary, mystic
and author (The Dialogues); peacemaker within the Church and
renewer of religious life; worked toward ending the Avignon
papacy under Gregory XI (1377); declared doctor of the Church in
1970; patroness of Italy. (April 29)

also on April 29: Peter of Verona; Wilfrid the Younger,
bishop; The Abbots of Cluny: Berno, Odo, Mayeul, Odilo, Hugh,
Aymard, and Peter the Venerable; Robert of Molesome, abbot;
Joseph Cottolengo

Pius V: (died 1572); O.P. who implemented the reforms
of the Council of Trent; promulgated the Roman Catechism,
the Roman Missal, and the Roman Breviary used
until Vatican II. (April 30)

also on April 30: Maximus, martyr; Eutropius of Saintes,
bishop and martyr; James and Marian, martyrs; Forannan, abbot;
Gualfardus or Wolfhard