Memorial of Saints (August 28)

St. Augustine of Hippo had such a great influence in Catholic faith and history, that most of the quotations in the Catechism are from his writings. (Second to him in the Catechism are from the writings of St. Thomas of Aquinas). Due to his popularity, many are familiar with his biography. Aside from his conversion experience written well in his book, "The Confessions", he then led a very exemplary life, pastoring his faithful with the utmost compassion and influencing Catholicism with his writings. St. Augustine also organized the clergy in a common life, and wrote a famous rule for religious women (died ca. 430 A.D.).

St. Hermes was a resident of Rome. He lived in the second century - a time when Christian martyrdom abounded with the likes of St. Ignatius of Antioch and St. Justin Martyr. Because of his faith in Christ, St. Hermes was imprisoned like many other Christians of his time. It was a judge named Aurelian who had Hermes arrested and executed for his Christian faith (died ca. 120 A.D.).

St. Julian of Brioude was a Christian army officer of Rome before he retired to Auvergne in France. The governor of Vienne at that time launched a persecution of Christians. Because of Julian's Christian faith, he had to surrender to the authorities of the State. He was sentenced to death and beheaded for his faith in Christ (died ca. 304 A.D.).

St. Alexander was elected patriarch of Constantinople when he was seventy-three years old. Known for his wisdom and holiness, he attended the Council of Nicaea in 325 A.D. - joining the other Council Fathers who were in opposition to Arianism. In 336 A.D., Arius, leader of the Arianism movement, was about to enter into the patriarchate of Alexander. St. Alexander prayed that Arius' movement may not influence his patriarchate. Arius died before he was able to enter Constantinople (died ca. 340 A.D.).

St. John III was a lawyer before he was ordained. Known for his scholarly abilities, he acted as legate for the patriarch of Constantinople. He edited a lot of canons of ecclesiastical law and his revisions developed into the Nomokanon - a compendium of Eastern Church law. St. John III was also appointed as Patriarch of Constantinople in 565 A.D. (died ca. 577 A.D.).

St. Paul IV, like St. Alexander and St. John III, became patriarch of Constantinople. He began to administer the patriarchate in 780 A.D. Paul IV requested the restoration of icons when the movement towards iconoclasm was threatening the reverence due to icons. He moved and retired to Florus monastery in 784 A.D. and from there pleaded that a Council be convoked to condemn iconoclasm. The Council was convoked three years after his death (died ca. 784 A.D.).

St. Moses the Black was initially a servant in the household of an Egyptian official. Because of his criminal behavior in that household, he was dismissed. He then became leader of a notorious band of outlaws that terrorized travelers in Egypt. But he was converted to the Christian faith. And tradition tells the story that when he was sought after because of a crime, he fled and hid among the hermits of the Skete Desert in Lower Egypt. He eventually joined the monks at Petra Monastery, lived as a hermit, and was ordained by Theophilus of Alexandria. When a band of marauding Berbers took siege of their monastery, St. Moses was killed when he refused to defend himself by force (died ca. 405 A.D.).

St. Edmund Arrowsmith was born into an English Catholic family at a time when England was persecuting Roman Catholicism. In 1605 A.D., Edmund left England and went to Douai to study for the priesthood. Ordained in 1612 A.D., he was sent for a mission to England the following year. Edmund ministered to the Catholics at Lancashire. In 1624 A.D., he joined the Jesuits. Because of the tension between Catholics and Anglicans in England, St. Edmund was arrested in 1628 A.D. He was convicted as a Catholic priest and was martyred for his faith. He is one of the Martyrs of England and Wales (died ca. 1628 A.D.).

St. Joaqunia of Vedruña was married. When her husband died in 1816 A.D., she brought her children to Vich and became a Franciscan tertiary. In 1820 A.D., a Capuchin priest encouraged Joaquina to be a nun, but to have her own community - one devoted to the education of the young and the ministry of the sick. Thus, in 1826 A.D., the Carmelites of Charity was founded. The Order spread first to Spain and to France (died ca. 1854 A.D.).

The Confessions, by St. Augustine of Hippo

One of the most celebrated saints in the Catholic faith is Saint Augustine of Hippo. His autobiography is entitled "The Confessions".

Some details of Saint Augustine's life

Although in the book, Saint Augustine's life is not clearly narrated compared to written biographies, there are events in his life that have molded him very well on the road to sanctity.

Saint Augustine was born in Hippo, Africa in the early 4th century. He lived a licentious life in his early years and was involved in the teaching known as Manichaeism. Because of his mother's, [Saint Monica] incessant prayers, he gradually converted to Christianity. The famous story is told about this conversion: it was the sermon of Saint Ambrose, whose words deeply touched his soul. Though Augustine sired a son out of wedlock, after his conversion, he included his son in the community which he started - a community that included his mother, his son, his sister, and his friends. His sister eventually became the abbess of the women, and he became the leader of the men. This community grew and became what we know now as the Augustinians.

A brief review of the autobiography

The book of "The Confessions" is very interesting. In the very first chapters of the book, you will really have a sense that the man is indeed a holy man, and is worthy of sainthood. It is really uncanny for someone who has achieved the status of bishop and doctor of the church to write about the sins of his "infancy and childhood!" This is something one must really read in order to sense the sanctity of the man.

As you read along the following chapters, you will not only read about details of his life, but also excerpts on his gift of wisdom - which are evident from his prayers and reflection. There is a lot of philosophical insights which you can also read and will reveal a lot about the Saint's intelligence and education. And more than these, are his spiritual insights on God and His love for all mankind.

The chapters in the book

There are thirteen 'books' in the book and the following list will give the titles of these thirteen books. One 'book' has as little as thirteen chapters, and another has as many as thirty one chapters.

• Book 1: Childhood
• Book 2: Augustine's Sixteenth Year
• Book 3: Later Youth
• Book 4: Augustine the Manichean
• Book 5: At Rome and Milan
• Book 6: Years of Struggle
• Book 7: Problems of Thought and Belief
• Book 8: The Grace of Faith
• Book 9: The New Catholic
• Book 10: A Philosophy of Memory
• Book 11: Time and Eternity
• Book 12: Form and Matter
• Book 13: The Creation of the World

A classic recommended even by non-Christians

This book is so good that it is recommended by non-Christians who have read it without really knowing about the Christian faith. For those who are busy in their professional lives, this is a book you can read, to reset your mindset from the "ratings race". It will bring you into a world of ideas that are rooted in truths that is fully understood in a time of quiet and silence. It is the first few chapters of the book which are really interesting and easy to read. Towards the latter chapters, when Saint Augustine speaks more on the development of his Christian philosophy, the tone of the language begins to be heavier. You can skip the heavy topics and simply choose the parts of the book which can give you a sense of the greatness of his education and philosophy.

21st Sunday of the Year (A)

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

August 24, 2014
Liturgical readings
Isaiah 22:19-23
Psalm 138
Romans 11:33-36
Matthew 16:13-20

"Blest are you, Simon son of John!"

Peter's confession of Jesus as the Son of the living God, is (according to St. John Paul II), what we, as Church, have confessed and continue to confess over the centuries of the Catholic faith. It is an article of faith regularly confessed in the Confiteor of the Mass prayers - the prayer after the homily of the priest-presider. This is a very old practice in the Church. Rooted in Peter's confession, the early Christian communities (like the Corinthians in St. Paul's letters) continued this tradition every time they gathered around the Word, and broke the bread in remembrance of Christ, His Passion, Death and Resurrection.

Peter's confession of faith is a good example for all. Peter's faith was not always strong. It was tested as he saw the Lord enter into His Passion. All the faithful, like Peter, will have to endure tests of faith in God along life's journey. When adverse conditions enter one's life, some can be tempted, like Peter, to deny one's faith in Christ. But if ever anyone fails like Peter, that is not important. What is important is that all the faithful follow Peter's example, repent, and have faith again in God. It is Peter's repentance and restoration by Christ that is a good example for the Catholic faithful. All are invited to confess the sins that reveal their denial of knowing Christ. This is the reason God became man. Not to save the righteous among the faithful, but to save those who seek His mercy and forgiveness.

To be Catholic now is quite a challenge. For the world is beset by environmental changes that unsettle communities of people. And the world is at that threshold where the thin line between peace and war may be easily broken at any time. With calamities and conflicts populating our world, being Catholic now means taking a stand with Christ for faith, peace and confidence in Him. The stand for Christ will be stable if we source it from two traditional devotions: devotion to Christ in the Eucharist and devotion to Mary. This is the spiritual counsel that St. John Bosco gave in his time. It is a counsel the faithful can also follow. And it does not take much. For a devotion to the Eucharist and to the Blessed Mother are popular devotions in the family or parish where each Catholic belongs.

Scripture quotes for reflection:
"How deep are the riches and the wisdom and the knowledge of God. How inscrutable his judgment, how unsearchable his ways." (Romans 11)

Memorial of Saints (August 26)

St. Joan Elizabeth Bichier des Ages was the foundress of the Daughters of the Cross. A priest drew up a rule of life for her and suggested that she found a community of nuns to continue the apostolate she already began with the poor. By 1811 A.D., there were already 25 nuns in the community. Between the years 1819-1825 A.D., 28 new convents and houses were founded in 12 dioceses of France. The Daughters of the Cross were part of the expansion of French religious congregations in the 19th century - congregations all dedicated to social service (died ca. 1838 A.D.).

St. Teresa of Jesus Jornet Ibars was the foundress of the Little Sisters of the Abandoned Aged. She first joined the Poor Clares in Spain, but was obliged to leave because of her poor health. Then years later, with Fr. Novoa, Teresa founded a community to care for the aged at Barbastro, Spain. After the community received papal approval in 1887 A.D., their Congregation expanded to other countries (died ca. 1897 A.D.).

St. Caesarius of Arles first entered the monastery at Lérins. When he got sick, he left and recuperated at Arles. His uncle was the bishop there. After three years in Arles and having recuperated well, his uncle passed away and Caesarius had to succeed him as bishop in 503 A.D. As bishop, St. Caesarius effected many reforms, fought Arianism, and preached well the gospel of Christ. Between 505-513 A.D., the political tensions in Arles caused Caesarius to be exiled. When the Frankish tribes also captured Arles in 536 A.D., St. Caesarius spent his last years at St. John's Convent, living an exemplary holy and charitable life (died ca. 543 A.D.).

St. Zephyrinus succeeded Pope St. Victor I in 199 A.D. Callistus was his deacon and adviser. Zephyrinus came into conflict with his deacon Callistus and with Hippolytus. This was the time in Church history when Monarchianism and small schisms were prevalent among Christians. St. Zephyrinus is listed in the Roman Martyrology (died ca. 217 A.D.).

St. Albert of Jerusalem and the First Carmelite Rule of Life

St. Albert of Jerusalem and the First Carmelite Rule of Life

St. Albert of Jerusalem

St. Albert was born of a well-known family in Parma, Italy. After studying theology and law, he became a canon at Holy Cross Abbey in Mortara, and then in 1184 A.D. became bishop of Bobbio. He was then translated to Vercelli, mediated a dispute between Frederick Barbarossa and Pope Clement III, and also negotiated a peace between Parma and Piacenza. In 1205 A.D., he was appointed Patriarch of Jerusalem which had been established as a Latin kingdom by the Crusaders in 1099 A.D.

St. Albert gives a rule to the Mt. Carmel hermits


St. Albert is especially known for a rule of life he composed for St. Brocard, the prior of the hermits living on Mount Carmel. This rule of life became the first rule of the Carmelites. It is a rule that is distinct from the other rules in existence - the rules of St. Basil, St. Benedict, and St. Augustine. St. Albert's rule imitated the style of the New Testament letters and includes many references to the early Fathers of the Church. Although the rule supported a new way of life, it is a simple formula of life that is in continuity with Scripture, the great traditions of early religious life, and the Desert Fathers.

The introduction to the rule given between 1206-1214 A.D.

Introduction:

"St. Albert, called by God's favor to be Patriarch of the church of Jerusalem, bids health in the Lord and the blessing of the Holy Spirit to his beloved sons in Christ, Brocard and the other hermits under obedience to him, who live near the spring on Mount Carmel.


Many and varied are the ways in which our saintly forefathers laid down how everyone, whatever his station or the kind of religious observance he has chosen, should live a life of allegiance to Jesus Christ - how, pure in heart and stout in conscience, he must be unswerving in the service of his Master. It is to me, however, that you have come for a rule of life in keeping with your avowed purpose, a rule you may hold fast to henceforward; and therefore:"

Contents of the rule

Originally, the rule was written in the form of a letter without divisions into chapters. As it developed in history, it now comes to us with an introduction, 18 short chapters, and a conclusion. The rule has almost 100 quotations and allusions to Scripture and thus reveals a great fidelity to the spirit of the Bible. Recent records reveals the Rule of St. Albert organized in text as follows:

1. Introduction:

The introduction encourages a gospel way of life that centers on Christ and on allegiance to Him.

2. Chapters 1-6:

These chapters present an infrastructure or system for living out the centrality of Christ in one's life.

3. Chapters 7-11:

These chapters concretize the ideal presented in the introduction, describes the manner of living in community, and the foundations for this community.

4. Chapters 12-18:

These chapters describe the means necessary to attain the proposed ideal.

5. Conclusion:

The conclusion calls for fidelity and discernment in living out this norm of life.

Mary in the Life of Religious (8)

Conclusion

The mystery of religious life, seen in the light of the mystery of Mary's life, acquires a new theological splendor. Looking at how Mary consecrated herself, followed Jesus, lived a life of poverty, chastity and obedience and integrated contemplation and action, we can say that she truly gives a unique and beautiful dimension to religious life.  Mary's consecration was special, because God consecrated her by the highest of the charisms of election ever given to a person; and for her part, Mary, by her response of total gift of herself, was consecrated utterly to God.  Her discipleship was also uncommon, for she was one of the few who faithfully followed Jesus from the beginning of his public ministry up to his death on the cross.  Poverty, chastity, and obedience were also manifested in a special way in the life of Mary - the humble servant of the Lord; she was always obedient, always available, always open to God's plan.  And finally, by her unique way of treasuring the word of God in her heart and by her distinct manner of going out to meet the needs of others, she has rightly balanced and integrated the two poles of the Christian life - contemplation and action.

Mary has always been proposed to the faithful by the Church as an example to be imitated, not precisely in the type of life she led, and much less for the socio-cultural background in which she lived and which today scarcely exists anywhere.  Rather, she is held up as an example to the faithful for the way in which by her own particular life, she fully and responsibly accepted the will of God, because she heard the word of God and did it, and because charity and the spirit of service were the driving forces of her actions.

She is a model to the Church because she was the first and the most perfect of Christ's disciples. She is particularly  a model to the religious because of her total consecration to God, her radical discipleship, the exemplary way she lived poverty, chastity and obedience, and the excellent manner she had harmonized the existential need for contemplation and action.

Even today, in contemporary times, Mary adds a beautiful dimension to the reality of religious life. The spirit by which she sang the Magnificat is a fitting example for religious to imitate. Since religious nowadays are getting more and more invovled in the struggles for justice, even causing them their lives, they can look at Mary in how she sings joyfully, praising God for the justice that will reign in the world by his mighty power.  Through Mary's Magnificat, they can be one with her in her option for justice and for the poor. It is by imitating her spirit that they can be led to act specifically in ways that would show their utter solidarity with the poor and the oppressed.

So it is especially in Mary, the Mother of God and Mother of the Church, that religious life comes to understand itself most deeply and finds its sign of certain hope. She is the Mother of religious in being Mother of Him who was consecrated and sent, and in her "fiat" and Magnificat, religious life finds the totality of its surrender to and the thrill of its joy in the consecratory action of God.  Even if Christ is the model for religious life, Mary is nevertheless a model - and a most beautiful one such that would lead all religious to do everything for the glory of the Trinity.

Suggestions and Recommendations

The topic I worked and researched upon needs a lot of original ideas - that have to be thought over carefully over a long period of time - since there are only a few sources and materials that are available for study. This is probably due to the subject itself. Since the central element of religious life is the Christological element, most of the books that can be found on religious life deal with this dimension. Very, very few books deal with the Mariological dimension. If ever they do deal with such dimension, they only devote a chapter to it and they only usually give a very broad and brief treatment of the subject.

Furthermore, I could not find sources that relate the Mariological dimension to the context of religious life today. I had to infer from the ideas of several books to come up with my own grasp of what Mary really means to religious today. Therefore, for those who may want to undertake this particular study, I suggest that they take a lot of time - that they focus most of their attention and make thorough research on this - since it does need a lot of careful thought and reflection. However, I assure those who will work on this, that their vision of Mary and religious life will not only be widened but also deepened.

Memorial of Saints (August 21)

St. Pius X was elected to the papacy in 1903 A.D. This surprised many of the faithful because he had neither intellectual achievements nor diplomatic experience. Yet he is known for his tireless apostolates, generous charities and his holiness. He became known in Church history as the Pope of the Eucharist, because he reduced the required age for first Communion from 14 to 7 years of age. He also encouraged all the faithful to receive Communion as often as they can. When an international war was about to break, Pius X tried to prevent it. He however passed away a few days before World War I began (died 1914 A.D.).

Sts. Luxorius, Cisellus and Camerinus were martyrs during Emperor Diocletian's persecution of Christians. Luxorius was a soldier in the Roman army, but became Christian after he prayerfully read the book of Psalms in the Bible. Because of his faith in Jesus, he was arrested, together with two young boys whom he encouraged after their baptism - Cisellus and Camerinus. St. Luxorius was first scourged with a whip, and then all three were put to death by the sword (died ca. 303 A.D.).

Sts. Bonosus and Maximian were both Christian officers at Antioch. Both were arrested, because they refused to replace the Christian symbol (which Constantine had placed on army standards) with a pagan symbol. It was Julian the Apostate who ordered the pagan symbol to replace the Christian symbol. And when Bonosus and Maximian also refused to worship the pagan gods, they were eventually flogged, racked, and then beheaded (died 363 A.D.).

St. Sidonius Apollinaris married, and worked in the court of Rome for several years. He worked until 468 A.D., and then retired in Auvergne, France. In 469 A.D., he reluctantly accepted to be named bishop of Clermont - since many believed he can defend Rome's honor against the Goths. As bishop, St. Sidonius was charitable to the monks and provided food for thousands during a great famine. Although Clermont was overran by the Goths in 474 A.D. (which cause the exile of Sidonius), Sidonius however was able to return to Clermont in 476 A.D. (died ca. 480 A.D.).

St. Abraham of Smolensk became a priest in Bogoroditskaya monastery. He was an effective preacher but offended the authorities by his emphasis on evangelical poverty and the Last Judgment. Forbidden to preach by his abbot, St. Abraham transferred to another monastery in Smolensk, Russia. Because of his tireless prophetic preaching, he was again in trouble with the people near that monastery. So, he was ordered by the bishop to go back to Bogoroditskaya. His priestly function was removed from him this time. When a drought in the city led to a popular demand for his reinstatement, he was completely exonerated. St. Abraham spent his last years as the abbot of the small run-down Mother of God monastery (died ca. 1221 A.D.).

20th Sunday of the Year (A)

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

August 17, 2014
Isaiah 56:1, 6-7
Psalm 67
Romans 11:13-15, 29-32
Matthew 15:21-28

"You have great faith!"

Before this story on the healing of the Canaanite woman's daughter, there are many other miraculous healings in Matthew's gospel. Like the other evangelists, Matthew presents a literary structure by which Jesus performs these miracles. First, it describes a person or a group of people who approach Jesus directly (or through His apostles); second, this person(s) makes his request known in faith to the Lord; and third, the Lord grants his plea, and he is healed according to the strength of faith they have in Him. This is the literary structure which the evangelist Matthew presented in the healing of the Canaanite woman's daughter in Matthew 15:21-28.

Between chapters 8 to 15 of St. Matthew's gospel, Jesus also performed miracles before the healing of the Canaanite woman's daughter: the healing of Peter's mother-in-law (Mt 8:15); that of two blind men (Mt 9:29); and the healing of people who got well just by touching the fringe of the Lord's cloak (Mt 14:36). Compared to these previous miracles, it is the healing of the Canaanite woman's daughter that is remarkable. This is because of the greatness of faith expressed by the Canaanite woman. Despite the taboos that existed between the Jewish culture and the Canaanites, she expressed her faith in Christ with a humility that obtained not only a miracle for her daughter, but also a word of praise from Christ.

The concern of the Canaanite woman was life for her daughter. The Catechism teaches in paragraph #2288 that life and physical health are precious gifts entrusted to the faithful by God. Everyone must take reasonable care of their health and take care of others' health as well. As many can work and care for others, then many are already following Christ and fulfilling His word through their work, business, or professions. Caring for all life and the health of others is not an easy task. This means that each one is responsible for others, and at the same time taking good care of themselves at the same time. But with patience rooted in Christ, and faith in Christ's power to save, each one can fulfill their respective Christian vocation like the Canaanite woman in the gospel.

Scripture quote:
"All who keep the sabbath free from profanation and hold to my covenant, them I will bring to my holy mountain and make joyful my house of prayer." (Isaiah 56)

St. Stephen of Hungary, Feast August 16

St. Stephen I of Hungary, King and Patron of Hungary: c. 975-1038 A.D.

Historical background

Before Hungary became a Catholic state in the tenth century, the people were nomads who swept into the East after the Bulgars (the Bulgarians). These people, who called themselves Magyars, traveled from Siberia by the same route which was once trodden by the Huns. The Turks had driven them from Asia, so they crossed the Ural River and swept through Russia. When they reached the Danube, the Slavs whom they encountered there were in no condition to resist. So, after defeating the Moravians in the area, the Magyars then settled down in the Danube Plain. Eventually from their military skills of horsemanship, archery and pillage, the Hungarians soon learned how to farm and plow the plain which now bears their name.

Stephen christened a Christian at ten years of age


From the historical context described above, the Magyars or Hungarians were still basically an unorganized group of tribes. Vaik, the son of the Magyar voivode (duke) of Geza in Hungary, was born at Asztergom and baptized in 985 A.D. when he was ten years old. Vaik was christened with the Christian name Stephen. His father, the duke, deemed it politically expedient to become Christian. Therefore, he had Vaik and all members of his family, plus his noblemen, all baptized in 985 A.D. Though this household and ruling party were all baptized in the Christian faith, it was Stephen who took the Christian faith to heart and practiced its tenets.

Inheriting the rulership of his father

Stephen married Gisela, the sister of Duke Henry III of Bavaria (who was to become Emperor Henry II in 1002 A.D.) and became ruler of the Magyars upon his father's death in 977 A.D. St. Stephen's first undertaking as ruler of his people was to put down all rebellions among rival tribal leaders so that he could assume full leadership of all Hungary. Having thus overcome the warring tribes in the region, St. Stephen then sent St. Astrik, whom he had designated Hungary's first archbishop, to Rome to request an ecclesiastical organization for Hungary. St. Stephen also asked Pope Sylvester II to grant him the title of king in order to solidify his position among the tribes of Hungary. The Pope granted both his requests and sent back a crown, which St. Stephen officially received on Christmas Day, 1001 A.D.

Organizing the government and Church in Hungary


Obtaining the blessing from Pope Sylvester II, St. Stephen then organized a hierarchy under St. Astrik and began establishing sees, building churches, and ordering tithes to be paid for their support. St. Stephen finished building St. Martin's Monastery (Pannonhalma), begun by his father, inaugurated widespread reforms, including a new legal code and a reorganization of the government in the kingdom. St. Stephen was strong in his support of the poor. While he made himself accessible to everyone, he was especially attentive to the needs of the poor of Hungary.

Uniting the Magyars into an independent Hungary


As a ruler, St. Stephen placed all his dominions under the special patronage of the Blessed Virgin Mary. Since his rule was very much based on Christian principles, it made enemies for Stephen among those who were less fervent in their Christian faith. Nevertheless, despite initial opposition, St. Stephen was successful in bringing the Magyars together as one people, made all the Hungarian nobles vassals to him, and establishing the independent kingdom of Hungary. In his kingdom, St. Stephen was able to abolish superstitious customs, and condemned severely blasphemy, theft, and adultery. As regards political conflicts, St. Stephen was known to never undertake a war unless it was really necessary. And in the few times that he had to engage in battle, he emerged victorious.

St. Stephen's latter years

The latter years of St. Stephen were embittered by squabbles about succession. This was because his only son, Blessed Emeric, had died in a hunting accident in 1031 A.D. St. Stephen's nephews attempted to kill him, and his sister, seeking the throne also for her son, plotted also to that end. St. Stephen was spared from assassination but was plagued by illness during the last years of his life. He died at Szekesfehervar, Hungary, in August 15, 1038 A.D. (the feast of the Assumption) and was canonized by Pope Gregory VII in 1083 A.D. His relics were enshrined at the Church of Our Lady in Buda. The Church celebrates his feast on August 16.



As regards the death of his only and beloved son, Blessed Emeric, he was noted to have said: "God loved him, and therefore has taken him away early."



Because of his benevolent and excellent leadership, after his death in 1038 A.D., King Stephen was declared Patron of Hungary.

References of this article

• Dictionary of Saints, by John J. Delaney


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


• Saints for Our Times, by Ed Ransom


• A Concise History of the Catholic Church, by Thomas Bokenkotter


• The History of the World in Two Hundred and Forty Pages, by Rene Sedillot

Mary in the Life of Religious (7)

Mary as Mother, help and guide of religious

Religious life is a life of commitment, fidelity and discipleship translated into a loving relationship with the People of God. As such, it is not a very easy state of life. Therefore, religious ought to seek the help of Mary - who can be their guide in their pilgrimage of faith and their help in their consecrated lives. In his Encyclical on Sacred Virginity, Pope Pius XII says, "The eminent way to protect and nourish virginity as proven by experience time and time again, throughout the course of centuries, is solid and fervent devotion to the Virgin Mother of God. In a certain way all other helps are contained in this devotion... Therefore in a paternal way we exhort all priests, religious men and women, to entrust themselves to the special protection of the Holy Mother of God...the most powerful mother of those in particular who have vowed and consecrated themselves to the service of God".

John Paul II also speaks to religious and tells them the importance of Mary's role in their consecrated life:

"Mary, Mother of Christ, the Eternal Priest, Mother of priests and of religious, will keep you from all anxiety, as you 'wait in joyful hope for the coming of our Lord and Saviour, Jesus Christ.' Entrust yourselves to her, as I commend you to her, to Mary, Mother of Jesus and Mother of the Church." [19]

"Beloved Brothers and Sisters...Persevering in fidelity to him who is faithful, strive to find a very special support in Mary! For she was called by God to the most perfect communion with his Son. May she, the faithful Virgin, also be the Mother of your evangelical way: may she help you to experience and to show to the world how infinitely faithful is God himself!"
(RD 17)

Endnotes:

[19] Jean Bayer, S.J., comp., "John Paul II Speaks to Religious
1978-1980", Principal Allocutions from November 1978 to December
1980, p. 95.

Model of Justice and of the Option for the Poor

The 'signs of the times' offered a good incentive for the renewal of the evangelical option for the religious life. Because of the rapidly changing social and politcal contexts, religious found themselves in new and often unexpected situations. In the face of these new circumstances, religious experienced difficult challenges with regard to their traditional modes of presence and of their apostolic options. They realized the need to renew their options - that is, to practice greater solidarity with their contemporaries, especially with the poor and the marginalized. It is in this context that religious have been called to foster human advancement and to build a society worthy of human beings.[20]

The importance of an effective participation by religious in the work for integral human advancement persuaded the Sacred Congregation for Religious and for secular institutes to make a special study of the role of religious in this regard. Thus, in the Congregation's plenary session of 25-28 April, four problem areas were given attention to; and one of these problems had to do with the option for the poor and for justice. [21]

Religious frequently find themselves living very closely indeed to the dramas which torment those to whose evangelical service they are consecrated. Their state of life demands of them that they be the living expression of the Church's aspiration to respond to the more exigent demands of the poor and the marginalized. Today, there is an immense amount of suffering and injustice which evokes little responses in the hearts of many of our contemporaries. There is the plight of the refugees, of people persecuted because of their political ideas or for professing the faith; there is the violation of the right to be born; the unjustified limitations placed on human and religious liberty, the defective social structures which increase the sufferings of the poor and the marginalized, etc. In all these, religious are called upon by the Spirit to insert themselves in this very situation of poverty and injustice and to be in total solidarity with the people immersed in such circumstances. [22]

With this scenario, religious can look to the Blessed Virgin as their model for the Church's option for justice and the Church's preferential option for the poor. They feel Mary's heart throb with the desire to lessen the inequality between rich and poor; they see her enter the New Testament scene proclaiming a Magnificat laden with justice implications. [23]

The strong spirit of justice and spiritual attitude that Mary exuded in her Magnificat is a good example for the contemporary religious. It is this spirit which would eventually urge and lead them to act in utter solidarity with the poor and the oppressed. Mary is the model of anyone who speaks in behalf of those who have no voice - those who cannot air their suffering and misery because of the unjust structures that prevent them from speaking up. Religious speak in behalf of the poor and marginalized communities with whom they direct their evangelical services. Many of them are now becoming aware of what Mary means in their lives today. They can see that as they sing Mary's canticle, they share in that same spirit of justice as Mary - a spirit that would eventually lead them to concretely act in their own way according to the particular charisms they follow. They are, like Mary, spokespersons for those without power, possessions, and prestige.

Endnotes:
[20] Austin Flannery, O.P., ed., Vatican Council II: The Conciliar and Post Conciliar Documents, vol. 1 (New York: Costello Publishing Company, 1984), p. 260.
[21] Ibid., p. 261.
[22] Ibid., p. 264.
[23] Carol Frances Jegen, BVM, ed., Mary According to Women,
(Kansas City: Sheed and Ward, 1985). p. 76.

Mary in the Life of Religious (6)

Evangelical Counsels: Obedience

The Blessed Virgin Mary embodies in herself the religious' life of obedience. At the Annunciation and at the foot of the Cross, she showed herself as a perfect model of obedience because she offered her will completely to the plan of God. "Be it done to me according to your word" (Lk 1:38). Mary is presented to us as the first to accept Christ and his gospel by her obedience to God's plan. [17] Religious too offer the full dedication of their own wills as a sacrifice of themselves to God. Like Mary, who uttered her fiat wholeheartedly to God, religious are also one with her in becoming united more permanently and securely with God's saving will (PC 14). It is in Mary's spiritual attitude of obedience to God's saving plan, that religious can model themselves after.

Endnotes:

[17] Malaviaratchi, Initiation into Religious Life, p. 173.

Contemplation and Action

Mary stands as an example to religious in how they are to achieve harmony and to integrate between contemplation and action.  Mary shows how she had integrated this by being a virgin in prayer (MC 18) and at the same time fully attentive to the needs of others like Elizabeth, the couple at Cana, and the disciples praying in the Cenacle. Religious dedicated to the active service of the Church and experiencing the tension between the call to communion with God and the demands of their ministry have in Mary a beautiful model to imitate. [18] Furthermore, in their prayer, the religious are to learn from the Word of God and are to meditate on it everyday (cf. PC 6; DV 25). This is an existential need that arises from a prayerful and contemplative attitude. Here again the outstanding model is Mary who "remembered these things and thought deeply about them" (Lk 2:19) and "treasured all these things in her heart" (Lk 2:51). Mary is a virgin in prayer; the fruits of her contemplation are translated into action as well as in service.  Religious too are men and women of prayer who translate their experience of God into a particular apostolate/activity. They have Mary as someone whom they can imitate in achieving a balance between contemplation and action.

Endnotes:
[18] De Candido, Vita Consacrata, p. 1482-1512.

    

Mary in the Life of Religious (5)

Evangelical Counsels: Poverty

Mary stands as an example of religious poverty. She is "anawim", i.e., poor in spirit and poor in the presence of God. She finds that her greatest reason for praising and thanking the Lord is in her "being looked upon in her lowly state" (cf. Lk 1:46-55). Furthermore, by describing herself as lowly (=poor Lk 1:48), the Blessed Virgin identifies herself with the poor (Lk 1:52b).

Who are the poor that Mary identifies herself with? The Magnificat, Mary's song of praise, tells us that they are "those who fear God = lowly = hungry = servant Israel". The poor are thus those who recognize God as their ultimate and absolute value; they are those who "put all their hope in God" (Eph 1:12). [14]

To this poor, Mary acts as their spokeswoman. Her "option for the poor" is the fruit of her being "anawim". Religious therefore can find in Mary their model for how they can live their life of evangelical poverty. (They too speak in behalf of the poor; they share in the Church's preferential option for the marginalized and the oppressed). Furthermore, religious can emulate and imitate the spirit by which Mary sings her Magnificat, and then by this spirit, be moved to concretely act in their own particular way (according to their charism), how they are to manifest this in their lives.

Endnotes:

[14] De Candido, Vita Consacrata, p. 1482-1512.

Evangelical Counsels: Chastity

Mary stands also as an example of religious chastity. But as pointed out before, we are not going to consider the exterior aspects of the life of Mary and that of religious because they are very different.  Mary's vocation was not for celibacy but for married life and motherhood: she was the true wife of Joseph and the true mother of Jesus (cf. Mt 1:16 ..."of her was born Jesus"). On the other hand, we know well that the religious' vocation to celibacy excludes married life and motherhood or fatherhood.  Religious embrace chastity in celibacy for the kingdom of God (cf. Mt 19:12). "It makes the human heart free in such a way (cf. I Cor 7:32-35) as to fill it with greater love for God and for men" (PC 12). [15]

So how is Mary a model of religious in the area of chastity? The exemplarity of Mary, as far as the evangelical life of chastity is concerned, is in the line of "total openness and availability, in unconditional love, to God's initiative. "Mary's chastity is openness, emptiness, and availability filled with God. [16] In this, the religious can pattern how they are to live their life of chastity after the example of Mary.

Endnotes:
[14] De Candido, Vita Consacrata, p. 1482-1512.[15] Ibid.[16] Ibid.

Mary in the Life of Religious (4)

Mary, Model of Religious: Discipleship

Jesus' call for discipleship is for all Christians. Whether a man or a woman is single, married, in the priestly or religious state, all of them are called to follow him. The only difference that exists between the other states and the religious state is that for religious, the call becomes a "radical" call. All religious heed this call by living in a "state of life" that would embody their radical and total option to follow Christ and be his disciple.

The radical following of Christ is the fundamental norm of religious life. But no one followed Christ more radically and more faithfully than Mary. The various texts used for the Mass of religious profession contain precious points of religious spirituality: to follow Christ intimately, to transform life into a perfect gift, to grow in evangelical perfection, to be consecrated to the praises of God, to bear witness to the kingdom of heaven, to serve the brethren (cf. Opening Prayers of the Masses for the religious and for religious vocations). None has outdone Mary in making her life a perfect gift to God (cf. Lk 1:38) or in praising God and in bearing witness to His kingdom (cf. Lk 1:46-55) or in serving the brethren (cf. Lk 1:56; Jn 2:1-15). [12] She is truly the perfect disciple of Christ.

The gospels also present Mary first and foremost as a "Disciple of the Word". The following texts support this point: Mk 3:33-35, Mt 12:46-50, Lk 8:19-21; 11:27-28, and Jn 2:1-11; 19:25-27. Mary is the Perfect disciple because she "hears the Word of God" (Lk 8:19-21); she "keeps the word of God..." (Lk 11:27-28); and "she does the will of God". She is the perfect model of what it means to follow Jesus (Mk 3:33-35, Mt 12:46-50). Also she has shown a radical following of Christ by associating herself with the Mystery of Salvation. From the wedding at Cana (Jn 2:1-11) up to the foot of the cross (Jn 19:25-27), she remained faithful to our Lord Jesus Christ. [13] It is along this line of Mary's spirit of faithfulness and perseverance in following Christ that religious can pattern their consecrated lives after. Pope John Paul II expresses this truth explicitly when he addressed the religious men and women gathered in Bombay on Feb. 10, 1986. He said, "Mary's discipleship shines forth as the foremost example of how your religious consecration is to be lived in faith and love."

Endnotes:

[12] Kaitholil, Hail, Full of Grace, p. 105.
[13] De Candido, Vita Consacrata, p. 1482-1512.

Mary, Model of Religious: Evangelical Counsels

Before dealing separately with the counsels, it is best to know what the Church has to say about Mary in relation to her being the model of religious life in this regard. The main conciliar texts that allude to this are the following:

"The counsels are especially able to pattern the Christian man after that manner of virgin and humble life which Christ the Lord elected for Himself, and which his Virgin Mother also chose". (LG 46)

"Mary...devoted herself totally as a handmaid of the Lord to the person and the work of her Son...as cooperating in the work of human salvation through free faith and obedience." (LG 56)

The Rite of Perpetual Profession, n. 38(=123) also has something to say in relation to this:

"Do you wish, with God's help, to embrace forever the life of perfect chastity, obedience and poverty which was chosen by Christ the Lord and the Virgin, His Mother?"

The Council proclaims that Mary is a model for religious in how they can live their evangelical life of poverty, chastity, and obedience. However, it would be good to mention again at this point that Mary's example to religious, living the evangelical counsels in a radical way, is not to be seen in its exterior aspects, but rather in the more intimate dimensions. It is within this context that we are to examine and explore how Mary in the profound and interior reality of her life, acts as a model to religious. (It should be noted also that a model has its limitations; no model can fit all of the categorical truths that we find in life because of reality's ambiguity and complexity.)

Mary in the Life of Religious (3)

Mary, Model of Religious

Before we affirm Mary as the model of religious life, we should also be aware of the primacy of her being a model of the Church. Mary being a model of religious consecration should not be "plucked out", as it were, or detached and divorced, from the larger context of her being the model of the Church. Catholic faith and devotion throughout the centuries have always looked upon the Blessed Virgin Mary as a type and a model of the Church. That is to say, we see in her what the Church and we, its members should become. In her life, the nature of the Church, especially the nature of our Christian calling, is made visibly present. That is the reason why we look upon her as an ideal for all of us. [8]

Endnotes:


[8] Anthony Malaviaratchi, C.Ss.R., Initiation into Religious Life: A Catechesis for Formation, (Bangalore: Redemptorist Publications, 1985), p. 16.

Mary, Model of Religious: Consecration

The Blessed Virgin is a unique model to the Church. Some members of the Church are called to use the things of this world, in order to love and serve God (laity); and some are called to renounce all things for the sake of God (religious).

In Mary, our model and mother, we see both these ways of showing Christian consecration to God. She is the mother and model of those who use the things of this world as well as those who leave all things for the sake of the gospel. [9] It is from this larger context that we are to see Mary particularly as a model for religious.

The religious have Mary as their model, for she was also totally consecrated to God, being overshadowed by the Holy Spirit (cf. Lk 1:35), having the Lord with her (cf. Lk 1:28) and being totally in the service of God (cf. Lk 1:38, 48). To God's design Mary said "fiat" (cf. Lk 1:38) by her free and total response to God who calls. Vatican Council II says, the religious "live only for God" (PC 5), even as Mary lived. [10]

Mary's consecration freed her from all interior limitation of spirit and love, and prompted her to the exercise of charity soon after she said yes to God - so she went to help her cousin Elizabeth (cf Lk 1:39-56). Religious consecration too leads to the purification of the heart and to spiritual freedom, and promotes the exercise of charity and divine worship. [11] Thus, we can plainly see that Mary's consecration to God is a type and model of the religious' consecration.

John Paul II also speaks along this line in "Redemptionis Donum". He said, "Among the persons totally consecrated to God, Mary is the first. She - the Virgin of Nazareth - is also the one most fully consecrated to God, consecrated in the most perfect way...If Mary is taken as the first model of the Church at large, more so she is to be taken by you, persons and communities consecrated to God within the Church...Hence I invite you all to revive your religious consecration after the model of Mary, the woman totally consecrated to God." (RD 17)

Endnotes:

[9] Anthony Malaviaratchi, C.Ss.R., Initiation into
Religious Life: A Catechesis for Formation, (Bangalore:
Redemptorist Publications, 1985), p. 17.
[10] Kaitholil, Hail, Full of Grace, p. 104.
[11] Ibid., p. 105.

Mary in the Life of Religious (2)

Marian Dimension in Religious Life in General: Tradition and New Constitutions

The post-conciliar magisterium has continued to insist on the importance of the Marian dimension in religious life. One of the possible reasons it does so is because of the long tradition of Mary's presence in the life of religious. To give as examples, many congregations foster aspects of Marian spirituality and invoke Mary with appropriate and special titles. They develop the Marian cult, prayers, devotions, office in honor of Mary, rosary, litany, Via Matris Dolorosa, Saturday devotion, May devotion, scapular, habit, and others. Music and art are also filled with many Marian elements - many of which are attributed to religious. Furthermore, Mary is looked upon in many contemplative orders as the "Abbess" and "Mother General". [4]

Aside from those mentioned above, probably one of the more important contributions to the Marian element in religious life is the Consecration to Mary which many orders and congregations introduce. A man of the 17th century by the name of St. Louis-Marie de Montfort, founder of the Company of Mary, introduced a "Radical Consecration" (Slavery of Love) which is deepened in its theological, spiritual and pastoral aspect. The consecration he introduced is "radical" because it is the Perfect Consecration to Jesus through Mary - a perfect renewal of the baptismal vows. This consecration involves an interior attitude and an easy, sure, fast way to live responsibly our Christian life and to grow in Christ. By it, religious and also even laity (in the previous experiences of consecration, it is offered only to religious) are able to offer themselves totally and entirely to Jesus through the hands of Mary. [5]

We also have to look at the Constitutions of the various religious institutes to see how Mary plays an important role in their lives. The rules of many of these religious institutes present Mary as the model of perfection; they inculcate in the members imitation of Mary and filial love and service to her. [6]

Endnotes:

[4] L. de Candido, Vita Consacrata, in Nuovo Dizionario di Mariologia, (Torino: Edizioni Paoline, 1985), p. 1482-1512.
[5] Ibid.
[6] Kaitholil, Hail, Full of Grace, p. 110.

Marian Dimension in Religious Life in General: Marian Traits in Religious Life

Besides all that is said so far, we can also take a look at how Mary is an important dimension in the life of the various kinds of religious institutes through the Marian traits which they incarnate in their particular life. Monastic orders, which number around 50 and stress "fuga mundi" (flight from the world) and "sequela Christi" (Christ's discipleship) in their lives, highlight the Marian trait of contemplation; canons regular which number around 10 and stress "ministry" and the "Choral singing of the Divine Office" in their lives, highlight the Marian trait of praise; mendicant orders, which number around 16 and stress "itinerant life and preaching", "poverty", "fraternity", highlight the Marian trait of simplicity; institutes of apostolic life, which number about 150 (for men) and 1270 (for women) and stress "service" and "evangelization", emphasize the Marian trait of availability to service as cooperation with the mystery of salvation; secular institutes, which number about 130 and stress "domestic asceticism", incarnate the Marian trait of cooperation with Christ in their day-to-day life; and societies of apostolic life, which stress "apostolic life in common", incarnate the Marian trait of communion with the apostles both within and outside the cenacle. [7]

Although all of the aforementioned elements illustrate how Mary plays an important role in the life of religious in general, we still have to look at the deeper and more interior realities of both Mary's life and the life of religious to discover the parallelisms and similarities that would eventually lead us to affirm Mary as our model and ideal.

Through exploring the more intimate dimensions of Mary's life and the life of religious, we will truly know how religious life comes to understand itself most deeply in the person of Mary.

Endnotes:

[7] De Candido, Vita Consacrata, p. 1482-1512.

Mary in the Life of Religious (1)

Mary, in the Life of Religious: An Exposition and Reflection

A paper submitted in partial fulfillment of the requirements for Mariology, Maryhill School of Theology, Quezon City, Philippines

Mariology was an elective offered to theology students. The class was originally intended to be a class on icons on Mary but as the course proceeded, the subject and themes of the lessons to include other expressions of devotion to Mary and its theology.

The class was taught by Sr. Angela Nijssen, scmm.

Bibliography

Beyer, Jean (compiler). John Paul II Speaks to Religious. Principal Allocutions from November 1978 to December 1980.

De Candido, L. Vita Consacrata, in Nuovo Dizionario di Mariologia. Edited by Stefano de Fiores and Salvatore Meo. Torino: Edizioni Paoline 1985.

Flannery, Austin (editor). Vatican Council II: The Conciliar and Post Conciliar Documents. 2 volumes. New York: Costello Publishing Company 1984.

Jegen, Carol Frances (editor). Mary According to Women. Kansas City: Sheed and Ward 1985.

Kaitholil, George. Hail, Full of Grace: An Encounter With Mary. Bandra-Bombay: St. Paul Publications 1987.

Malaviaratchi, Anthony. Initiation into Religious Life: A Catechesis for Formation. Bangalore: Redemptorist Publications India, no date.

Metz, Johannes B. Followers of Christ: The Religious Life and the Church. Translated by Thomas Linton. London: Burns & Oates 1978.

Union of Superiors General. Religious Life 20 Years After Vatican II: Evaluation and Prospective. 32nd Villa Cavalletti Meeting, May 28-31, 1986.

Abbreviations Used:

LG - Lumen Gentium
PC - Perfectae Caritatis
ET - Evangelica Testificatio
RD - Redemptionis Donum
Can - Canon Law
DV - Dei Verbum
MC - Marialis Cultus

Introduction

Since the 2nd Vatican Council, the central element of the theological identity of religious life has been the Christological element. According to the magisterium of the Church, this Christological dimension continues to be, also for the future, the most valid and fruitful dimension of the theology of religious life. What does this dimension mean? This means that religious life refers directly to the biblical figure of Christ: religious life is the ecclesial continuation of the life of Christ proposed by Christ himself to his disciples. [1] The following conciliar and post conciliar document texts point out these main affirmations clearly and explicitly:

"The teaching and example of Christ provide the
foundation for the evangelical counsels of chaste
self-dedication to God, of poverty and of obedience..."
(LG 43).

"Since the final norm of the religious life is the following
of Christ as it is put before us in the Gospel, this must
be taken by institutes as the supreme rule..."
(PC 3a).

"...the supreme rule of the religious life and its ultimate
norm is that of the following of Christ according to the
teaching of the Gospel" (ET 12).

Although the Christological dimension is the central point of the theology of religious life, there is another dimension also of importance - the Mariological dimension. This is the dimension which I wish to take up and study in this paper.

In this paper, I wish to explore the meaning of Mary in relation to religious life.

If we examine the exterior aspects and the historical and sociological aspects of the life of religious and that of Mary, we can conclude without any doubt that they are indeed different. However, if we look much more clearly at these same lives in their more intimate dimensions and in their profound reality, we will see that there are many resemblances: they are lives that are charismatically parallel. [2]

It is with sobriety and courage that the Council proposed Our Lady as the model of religious life. The Council knows that the personality of Mary is so rich, her spirituality so profound, and virtues so perfect, that religious can find in her an ideal to follow. Religious who dedicate themselves to live the Christian vocation in the most radical sense can find in Mary their mother and model. [3] The following texts support this theme explicitly:

"The beloved Mother of the Lord, at whose example
you have consecrated your life to God" (ET 17).


"...In this message, I address myself to you, to invite
you to revive your religious consecration, according to
the model of the consecration of the Mother of God."
(RD 17)

This theme also finds its place in the new Code of Canon Law:

"May they honor by a special worship...the Virgin
Mother of God, model and patroness of all consecrated
life." (Can 663, 4)

The abovementioned documents explicitly state that Mary plays a specific role in the life of religious: she is the model and example of the religious. What does this mean for the purpose of my study? I have especially chosen to deal and explore the said topic because it specifically has to do a lot with my vocation and call as a religious. Mary plays a significant role in my being a religious and I wish to undertake this study to expand and deepen my horizon of understanding as regards my vocation to the religious life.

In this paper, there is one particular point I wish to add and make clear so as not to mislead the readers - that Mary is not a religious in the sense and meaning that we understand it in history. Her life and the life of religious (from its inception up to today) are different from one another. But however, if we look deeper into the interior dimensions of the life of Mary and that of religious, we will discover quite a number of similarities. It is in this light that I intend to establish the parallels and explain in a more detailed manner why the Council proposed Mary as the model of religious life.

In my study, I will show that Mary is indeed such a model by the way she had responded to the call of God in her pilgrimage of faith. However, please bear in mind that due to the limitations surrounding my research, I will not tackle all the possible points that come up as they relate to my study.

Firstly, I would proceed with the study by giving a general idea of the mariological dimension of religious life as it was lived in tradition. The purpose of this is to show that Mary has already been in the past an element present in the life of religious. Secondly, I would establish the parallels between the life of Mary and that of religious by exploring the various elements that they have in common. It is by examining the more intimate dimensions of the two that we can discover why Mary is indeed a model for us religious. Thirdly (before I conclude), I would try to situate Mary's exemplary role within the context of religious life today - her being a Mother, help and guide to religious and her being a model of justice and of the option for the poor.

Endnotes:


[1] Union of Superiors General, "Religious Life 20 Years After Vatican II", 32nd Villa Cavalletti Meeting, May 28-31, 1986, p. 2.
[2] Ibid., p. 20.
[3] Dr. George Kaitholil, SSP, Hail, Full of Grace,
(Bandra-Bombay: St. Paul Publications, 1987), p. 103.

Memorial of Saints (August 14)

St. Maximilian Maria Kolbe broadened the concept of Christian martyrdom to include "martyrs of charity" - that is, men and women who have died for Christ to save another person's life. A member of the Conventual Franciscans, Maximilian Kolbe was arrested during World War II for actively supporting Jewish refugees. He was sent to the concentration camp at Auschwitz. On July 31, in reprisal for a prisoner's escape, ten prisoners were randomly selected to die in place of the escaped prisoner. When one of those randomly chosen pleaded for his life because he had a wife and two children, St. Maximilian Kolbe offered his life in place of that man with a family. Maximilian Kolbe was executed together with others by being injected with carbolic acid (died 1941 A.D.).

St. Eusebius of Rome was a priest who opposed the Arian Emperor Constantius. He was imprisoned by the Arian authorities, in a small room of his house for seven months and eventually died there. Nothing more is known about Eusebius except that he lived in the 4th century A.D. and founded a church in Rome (died ca. 357 A.D.).

St. Marcellus of Apamea was a judge on the island of Cyprus before he became a bishop of Apamea, Syria. Emperor Theodosius the Great enacted an edict proclaiming that all pagan temples in the Empire were to be destroyed. St. Marcellus obeyed the edict and destroyed the pagan temples in his diocese. As a result, a group of pagans took hold of him and burned him to death (died ca. 389 A.D.).

St. Fachanan studied under St. Ita and founded the Molana Monastery on an island in the Blackwater. He also founded the monastic school of Ross (Rosscarbery), in Cook, Ireland. This monastic school became a famous center of monasticism in Ireland (died ca. 6th century A.D.).

St. Athanasia was widowed only 16 days after her marriage. Her husband was killed fighting the invading Arabs in Greece. She remarried, but her second husband wanted to become a monk after their marriage. On her part, St. Athanasia consented, and she then decided to be a nun. Using her home as a convent, she became abbess of a community of nuns. They soon moved their convent community to Timia. It was here in Timia that St. Athanasia spent her last years (died ca. 860 A.D.).

19th Sunday of the Year (A)

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

August 10, 2014
Liturgical readings
1 Kings 19:9a, 11-13
Psalm 85
Romans 9:1-5
Matthew 14:22-33

"Jesus at once stretched out His hand and caught Peter."

The name Jesus comes from the Aramaic "Yeshu" and the Hebrew "Jehoshua", which means "Yahweh is salvation" - or simply, "God saves". This Sunday's gospel shows the salvific nature of the name Jesus and His saving action in an actual incident. As Christ's disciples were out in sea in a boat, strong head winds suddenly tossed the boat with dangerous waves. In this scenario, Jesus walks to them across the water. At first the disciples were frightened - thinking that Jesus was a ghost. But the Lord spoke and reassured them. Then Peter wanted to go to Jesus by walking across the water. The Lord called out to him, and Peter began to walk on the water. But when Peter noticed the strength of the winds and the waves, he began to sink. Peter cried out from his distress and the Lord at once stretched out His hand to save him.

This passage in the gospel is memorialized in many images and reflections. One such reflection can be read from Bishop Fulton Sheen in his book "Life of Christ". Bishop Sheen writes about the many miracles of Jesus. He classifies the miracle of Jesus walking on the water as a miracle in the order of nature (miracles such as quelling of the storm at sea and making the winds His servants). But the greatest miracle Jesus performed is not in the order of nature, or in the moral order (the expulsion of evil spirits). The greatest miracles of Jesus are in the physical order (raising people from the dead and His Resurrection). This Sunday's gospel describes a miracle in the order of nature. Despite its lesser importance, it still invites all the faithful to hold on to the salvific power of Christ.

One can see the greatness of God in Christ - even with just this miracle of walking on the water and the saving of Peter. How great is the saving power of Christ! Like Peter, all the faithful want to go to Christ and walk in faith towards Him - especially in times of difficulties. But this faith to walk towards Christ will be a test. It is a test (so many times over) amidst troubles and difficulties - both small and big. As long as each one does not rely only on his own strength, but in humility, ask for God's help, God will surely save us. Jesus did not hesitate to prevent Peter from sinking, when Peter cried out to Him. God-in-Jesus saved Peter. In the same way, as each one can be distracted by any turbulence, thus weakening one's focus on God, only refocusing on Christ in prayer, faith and good works will prevent sinking into a moral or physical death. Focusing on God and His saving actions will reassure the faithful that in truth, Jesus is "God saves" in action.

Scripture quote:
"Near indeed is his salvation to those who fear God." (Psalm 85)

The New Man by Thomas Merton

Thomas Merton became a popular author in the 1960s with his book "The Seven Storey Mountain". His other book, "The New Man", are reflections on Christ, as the new man who saves all men and women from the sin of pride. Christ, the new man, saved mankind by His obedience to the Father's will. This is in contrast to Adam and Eve, who disobeyed God; for they did not do as God wanted in the garden of Eden.

The book "The New Man" is deep, but any philosophy or theology background can help in comprehending what the author intends. The book is an interesting read because Trappist monk and author Thomas Merton integrates his literary knowledge of Greek mythology within his reflections.

A brief introduction

The book is rich in insights. The reader will surely benefit and gain not only from one reading, but from re-readings of the material. A good prerequisite before reading "The New Man" is the author's popular book, "The Seven Storey Mountain". Reading the Seven Storey Mountain will give enough background to understand The New Man. It is in The New Man that the reader can find deeper truths in the Christian faith. Also, the reader will understand the life and spirituality of the Cistercians, specifically The Trappists - a stricter community of the Cistercians, to which the author belongs.

Uniqueness of the book

The book is unique, because the author integrates Greek mythology in his explanation of the "fall of man" from grace. He mentions Prometheus (a character in Greek mythology) stealing fire from Olympus, and bringing toil and sorrow into the world. Merton places the Prometheus story in parallel to the biblical story of Adam and Eve, who both disobeyed God and ate the forbidden fruit. It is by their sin that destruction, death and sin entered the world. To integrate Greek mythology into reflections on Christian faith is unique to Thomas Merton.

Chapters in the book

To get some idea of the contents of the book, the following list shows the chapter's titles:

• The War Within Us
• Promethean Theology
• Image and Likeness
• Free Speech [Parrhesia]
• Spirit in Bondage
• The Second Adam
• Life in Christ
• Sacramental Illumination
• Called Out of Darkness

The basic flow of the book

The book follows the core mysteries of the Catholic faith:

original sin and its inherited effects by succeeding generations;

Christ as the second Adam (the "new man") who obeyed God compared to the first Adam (the "old man") who disobeyed God;

mankind's salvation in Christ through obedience to God;

mankind's cleansing from the effects of original sin and succeeding sins through the sacraments of the Church;

and the Christian's life through following the teaching of the Church.

St. Dominic de Guzman and the Dominicans

The Dominicans - The Order of Preachers

St. Dominic de Guzman and the Dominican community

August 8 is the feast day of St. Dominic de Guzman, the founder of the Dominican Order. The Dominican Order was founded at about the same time as the Order of the Friars Minor, the Franciscans, with St. Francis of Assisi as their founder. Both religious orders emphasized the vow of poverty in their religious state of life. The only distinction between them is the Dominicans would emphasize the development of the intellect for preaching, while the Franciscans would emphasize simplicity and being close to the common people.

The three orders of the Dominicans

Although St. Dominic started with about sixteen disciples, their numbers grew and they had to create structures within their community. Their members were divided into three: the first order of St. Dominic known formally as the Order of Friars Preachers (O.P.); the second order of St. Dominic made up of cloistered nuns; the third order of St. Dominic, composed of Third Order Regulars, who are sisters living in convents and engaged in apostolic works, and Third Order Seculars, who are lay men and women.

Dominicans and their specific charism

Scholars, artists, saints, and mystics

In a Dominican priest's vocation, the ascetic element is joined to a religious life that is primarily apostolic and clerical. Dominican preachers are clerics, and not monks, but their clericalism is subordinated to their mission of saving souls by being "champions of the Faith" and the "lights of the world". Their motto is "Truth". The intellectual element of a Dominican vocation is seen in the list of illustrious scholars, artists, mystics, saints, and holy men who lived the Dominican charism in their own personal vocations: St. Thomas Aquinas, St. Albert the Great, St. Vincent Ferrer, John (Meister) Eckhart, John Tauler, Thomas Cajetan, John of St. Thomas, Fra Angelico, Fra Bartolommeo, Blessed Henry Suso, and Blessed Raymond of Capua.

Dominican sisters and the establishing of the first Dominican house in the United States of America


Of the Dominican sisters, most outstanding among their tertiaries were St. Catherine of Siena, patroness of Italy, and St. Rose of Lima, the first-native born saint of the Americas. Dominican nuns (Second Order) established a monastery in Canada in 1925 A.D., and Dominican Sisters (Third Order) opened a novitiate in Canada in 1927 A.D., and a school, in Montreal, in 1951 A.D. But the first real important presence of the Dominican Order in the United States of America, was begun by the men, when Edward Fenwick, later first bishop of Cincinnati, and several companions inaugurated the first American Dominican house at St. Rose Priory near Springfield, Kentucky, in 1805 A.D.

The Dominican scholars

Theological development reached its absolute prime in the so-called High Scholasticism of the thirteenth century. The Dominicans St. Albert the Great (d. 1280 A.D.), St. Thomas Aquinas (d. 1274 A.D.) and Meister Eckhart (d. 1328 A.D.), were the most important representatives of High Scholasticism. St. Albert the Great was probably the first to systematically apply Aristotelian philosophical and theological method to Christian theology. It was his student and great pupil St. Thomas Aquinas who then created and produced the classical Summa Theologica, the unsurpassed universal representation of the Christian religion based on philosophical and theological Christian Aristotelianism. As for as Meister Eckhart (ca. 1260-1328 A.D.), he is not only noted foremost for his preaching, but also for his technical scholastic writings that provide the foundation for much of his teaching on Scriptural and exegetical works.

The Dominican artists

There are many Dominican artists, but Fra Angelico is one of the popular Dominican artists who many admire because of the deep spirituality of his life, which he transferred to his paintings. With his brother, Benedetto, he was ordained a priest and they lived in the same convent. As a Dominican friar, he continued his career as a painter. Vasari, a contemporary of Fra Angelico, said that the friar painted incessantly, and would never represent anything but a sacred object. Some go so far as to say that this Dominican friar never touched a brush without first humbling himself in prayer. He never painted the crucified savior without having his cheeks bathed in tears.

The Dominican mystics

Among the Dominican mystics were John Tauler, Blessed Henry Suso, Meister Eckhart, St. Rose of Lima, and St. Catherine of Siena.

John Tauler viewed the mystical path to union with God as a process, or journey, that could be presented in terms of stages. In this mystical journey, he begins with a stage that he calls jubilatio, or rejoicing. The next stage however, negates this delight because God withdraws his presence. The third and final stage according to the mystic is one of true and lasting union - a state what he calls divinization.

Blessed Henry Suso (ca. 1295-1366 A.D.) was the third great male mystic produced by the German Dominicans in the fourteenth century. Among his many writings is his "The Life of the Servant", which Blessed Henry Suso is best known today. It has been read as a quasi-autobiographical account of Henry Suso's spiritual path from severe practices of literal imitation of Christ's passion to a more Eckhartian state of mystical detachment and union with the Trinity.

Meister Eckhart was not only a Dominican scholar but a mystic as well. His biblical commentaries are the foundation for his mysticism. His vernacular mystical teaching is given in the approximately 120 surviving sermons preached on Bible texts found in the liturgy.

St. Rose of Lima became a Dominican tertiary and lived as a recluse in a shack in the garden she had worked to help her parents. This Dominican mystic experienced mystical gifts and visions of such an extraordinary nature. At first, these were suspect, but then a commission of priest and doctors decided that they were of supernatural origin. Stories of her holiness spread, and her garden became the spiritual center of the city.

St. Catherine of Siena already started having mystical experiences at the age of six. At seven years of age, after a vision of our Lord, she consecrated her life to God. As she matured even more, she got involved in the political life of the Catholic Church. In 1375 A.D., while praying in the Church of St. Cristina in Pisa, she received the stigmata from the Lord. Because of her holiness, she was constantly called upon to arbitrate feuds and misunderstandings.

The Dominican Pope

Before becoming Pius V, the initiator of the feast of the Holy Rosary, Antonio Michael Ghislieri joined the Dominicans at Voghera when he was fourteen. After ordination, he rose into the ranks of the Catholic hierarchy until he became Pope Pius V. What this Dominican Pope was popularly known for was his great success in ordering the naval battle of Lepanto, fought off the coast of Greece on October 7, 1571 A.D. It was the first major defeat of the Muslims. This victory was attributed to the help of Mary, whose aid was invoked by the praying of the rosary. Because of this victory, Pope St. Pius V instituted on October 7 the feast of Our Lady of the Rosary.

References of this article

• Dictionary of Saints, by John J. Delaney


• Encyclopedia International, by Grolier Incorporated


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


• The Who's Who of Heaven, by Msgr. John P. Kleinz


• The Essential Writings of Christian Mysticism, by Bernard McGinn

Memorial of Saints (August 7)

St. Cajetan was a politician at first in his hometown at Vicenza, Italy. He left this profession, pursued a vocation in Rome, and was ordained in 1516 A.D. After some time, he founded the Theatines - a community of Clerks Regular who were committed to teach catechism, assist the poor and reform the clergy. When Rome was besieged, St. Cajetan and his companions opened communities in Venice and Naples. St. Cajetan continued to work tirelessly and prayed intensely for the apostolates of his Order (died ca. 1547 A.D.).

St. Sixtus II was elevated to the papacy at a time when the persecution of Christians was still intense. The emperor of Rome at the time was Valerian. Valerian issued an edict ordering the execution of clergy and the imposition of penalties on lay people. On August 6, 258 A.D., while the Pope was addressing the faithful at a cemetery of Praetextatus, the Emperor's forces rushed in, seized the Pope and four deacons, and beheaded them. Two other deacons were executed later that day, while the seventh deacon, Lawrence, was executed four days later. After St. Sixtus II's martyrdom, his body was transferred to the papal crypt in the cemetery of Callistus on the Appian Way (died ca. 258 A.D.).

St. Albert of Sicily, a.k.a. Albert of Trapani, joined the Carmelites and then went to Messina where he became famous for his miracles and preaching. After receiving success in his preaching, he retired and spent his last years as a hermit near Messina in Italy (died ca. 1307 A.D.).

St. Afra was martyred during the Diocletian era of Christian persecutions. Afra's mother, Hilaria, was able to obtain her daughter's body, and buried it in a sepulcher with the help of three servants - Digna, Eunomia and Emprepia. When the Emperor's guards discovered them, all four of them were burned to death in St. Afra's sepulcher. St. Afra's burial place became a place of pilgrimage. It also became the site where many bishops of Augsburg were buried until the year 1000 A.D. (died ca. 304 A.D.).

St. Donatus was consecrated as the second bishop of Arezzo, Italy. His name is recorded in the Roman Martyrology. He was martyred during the persecution of Christians ordered by Emperor Julian the Apostate. Though his name is recorded in the list of Martyrs, there is no record as to how he suffered martyrdom (died ca. 362 A.D.).

St. Claudia was the mother of St. Linus - the second Pope, the one who succeeded St. Peter. There are many traditional stories that recount the life of St. Claudia. But what is certain is that two of these traditional stories lead to the name Claudia mentioned in St. Paul's second letter to Timothy (died 1st century A.D.).

St. Dometius the Persian was a convert to the Faith. He became a monk at Nisibis, Mesopotamia. He was ordained a deacon and then lived as a hermit. Because of his holiness, St. Dometius drew many people to his cave. This situation angered Emperor Julian the Apostate. And when St. Dometius eventually denounced the Emperor's impiety, the hermit was stoned to death (died ca. 362 A.D.).

St. Victricius became a soldier when he was seventeen years old. He then converted to the Christian faith and refused to bear soldier's arms anymore. His refusal led to his flogging and sentencing to death. But somehow, he was able to escape the death penalty imposed upon him, and was discharged from the army. He became bishop of Rouen in 386 A.D. and worked as a missionary in nearby Flanders, Hainault and Brabant. He then went to England and became involved in the politics of the Church, so much so, that he was accused of heresy. However, Pope St. Innocent I exonerated him from the false charges (died ca. 407 A.D.).

St. Donatus of Besançon was a monk at Luxeuil, Gaul (now in present-day Haute-Saone, France). He was named to the episcopate and became bishop of Besançon in 624 A.D. St. Donatus encouraged monasticis in his diocese and also founded St. Paul Abbey at Besançon (died ca. 660 A.D.).

Understanding Mark 8:31-10:34

A Key to Mark's gospel

A key to Mark's gospel is the confession of Peter in Mark 8:27-31. Before this turning point, the question of who Jesus is in the minds of those who read the gospel of Mark is: "Who is this?" Now that this question is answered by Peter's confession, Mark develops the second part of his gospel to answer the question: "What does this imply?"

Structure of the second part of the gospel

In the second part of Mark's gospel, Bible scholars produced an outline that structures the second part as three predictions of the Passion (Mk 8:31; 9:31; 10:32-34), accompanied by instructions on discipleship integrated within them (Mk 8:34-38; 9:33ff; 10:35-44). Reading now the last instruction on discipleship, there are two actual "cases" of discipleship: the two sons of Zebedee (Mk 10:35-45) and blind Bartimaeus (Mk 10:46-52).

Implications of being "the Christ" made clearer

In the three predictions of the passion, Jesus makes clear to His disciples what is involved in His being the Christ: that He must suffer and be killed. Of the three predictions, the third one (Mk 10:32-34) is most detailed. However, it is to be noted that none of the three prophecies explicitly state Jesus speaking about His crucifixion.

Instructions on discipleship

Since Jesus had a following, He made it clear what following Him meant for those who became His apostles and disciples. As far as His followers are concerned, "they are to deny themselves, take up their cross, and follow Jesus" (Mk 8:34). Scholars of the bible say that the term "cross" may not be original, since Jesus did not state explicitly anything about crucifixion. The original term, according to them, may be close to the word, "burden". Maybe Jesus said, "let him deny himself, take up his burden, and follow me". Whatever was the original term and meaning used by Jesus, Catholic history still attests to the truth that Peter and the others close to Jesus were also crucified!

Meaning of true discipleship

After the instructions on discipleship, the gospel of Mark gives two actual "cases" of discipleship: the sons of Zebedee and blind Bartimaeus. First, the two sons of Zebedee misunderstood what discipleship really meant. They thought of "sitting at the left and right hand" of Jesus in glory (Mk 10:37), and forgot that discipleship can also mean suffering and dying like Jesus. This is in contrast to the understanding of the second case: blind Bartimaeus. After being cured by Jesus, and called by Jesus to follow Him, Bartimaeus actually, and indeed "followed Jesus on the way" (Mk 10:52), which was the way to Jerusalem, and therefore to the cross. This contrast presented by Mark, shows how Bartimaeus, an "outsider" of the inner circle of Jesus, surpasses the sons of Zebedee, who were really "professional followers", in understanding what true discipleship really meant. From this exposition on the meaning of true discipleship, it can lead us to reflect on the two ways of following Jesus: (1) that of following Jesus and sacrificing life like the apostles and disciples who became martyrs (the inner circle of Christ); (2)or, it can be like the healed Bartimaeus, who follows Jesus on His way to the Cross (an outsider to the inner circle).

Reflection on the Transfiguration

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

Matthew 17:1-9

"This is my beloved Son in whom my favor rests. Listen to him."

In Matthew's gospel, we see Peter, James and John witnessing the Lord's transfiguration. This illuminating event revealed the divinity of Christ, with the evangelist describing the mystery "as dazzling as the sun" and "as radiant as light". St. Leo (ca. 400-461 A.D.), the 45th pope from St. Peter the Apostle, comments on this passage from the gospel in one of his sermons. He says that the reason for this divine manifestation, is to remove the scandal of the cross from the hearts of the apostles, so that when the Lord dies on the cross, they would not be disturbed entirely by his death.

Some scholars of the Bible would comment that the Transfiguration event in the life of Christ was a glimpse of his resurrection, and a foretaste of the resurrection of the body and life eternal. But deep within these two mysteries is the gift and mystery of the Cross - a reality Jesus had to take up in obedience to his Father's will, and which the apostles were challenged to accept painfully with faith. Bible commentators believe that since the scandal of the cross may shake the faith and confidence of the apostles, the Lord revealed his divinity before the event of his passion and death. But it was to James and John, and to Peter that the Lord granted the vision. And Peter was entasked to encourage his brothers after the tragic event of Jesus' death (Luke 22:31-32).

The difficulties and tragedies of the times can weaken the natural faith we have in the goodness of the world and others - difficulties like calamities that can make living conditions humanly impossible to deal with. This is what happened to the apostles and the many disciples of Jesus. Though the three in Christ's inner circle (Peter, James and John) had a vision of the Lord in glory, they forgot about it when the death of the Lord actually loomed before their eyes. The vision they had witnessed with the Father saying: "This is my Beloved Son. Listen to him", was meant to strengthen them. It is also meant for us. The Christian vision of the resurrection of the body and life eternal (which the Transfiguration is said to prefigure), is meant to encourage us, and give us hope, so that in times of severe stress, trials, and crisis, our remembrance of Christ will help us stand in the midst of adversity.

Scripture quote:
Let us bear our share of the hardship which the gospel entails (2 Timonty 1)
The Lord came toward them and layed his hand on them and said, "Get up! Do not be afraid" (Matthew 17)

St. Alphonsus Liguori: Patron of Vocations and Founder of the Redemptorists

St. Alphonsus Liguori, Bishop and Doctor of the Church: 1696-1787 A.D.

Feast day, August 1

Birth, education, and early career

St. Alphonsus was born on September 21, 1696 A.D. at Marianelli near Naples, Italy, to Don Joseph de Liguori, captain of the royal galleys, and Doña Anna Cavaliero. His parents were both virtuous and distinguished. St. Alphonsus was baptized Alphonsus Mary Antony John Francis Cosmas Damian Michael Caspar, but preferred to call himself simply Alfonso Maria. His father was determined that this first born son of his should have the advantage of formal education. So he provided tutors for Alphonsus and then sent him to the university at the age of thirteen. Within four years, at the age of about seventeen, Alphonsus was awarded doctorate degrees in both canon and civil law. He practiced law very successfully for the next eight years, and his reputation as a barrister is testified by a tradition of never losing a case.

Calling and ordination

In 1717 A.D., when St. Alphonsus was twenty-one, his father arranged a marriage for him, but it never took place. Several years later, after receiving the sacrament of confirmation, he vowed not to marry, but continue in his profession, until God gave him a sign to abandon it. What he took to be a clear indication of divine will was shown only a few months later: he completely missed an important point in a case before a civil court. He lost the case. After this experience, he visited the sick in the hospital for incurables and then heard an inner voice, saying, "leave the world, and give yourself to Me". St. Alphonsus went to the Church of Our Lady of Ransom, lay his sword on the altar, and offered himself to the priests of the Oratory. He was ordained a priest in 1726 A.D.

Missionary work and preaching

For the next two years, St. Alphonsus was engaged in missionary work throughout the kingdom of Naples. The preaching style of this period was exemplified by pompousness and ornate verbosity, but St. Alphonsus kept his style simple - leading to a high degree of success for him. St. Alphonsus' preaching was also against Jansenism - a heresy that supported a very strict morality. He declared that "penitents should be treated as souls to be saved, rather than as criminals to be punished."

Founding the Redemptorines and the Redemptorists


In 1729 A.D., when Alphosus was thirty-three years old, he became chaplain to a college for the training of missionaries to China. It was here that he met Bishop Thomas Falcoia. Bishop Falcoia wanted to establish a new religious institute in accordance with a vision he had in Rome. He was able to establish a convent of nuns who followed a version of the rule of the Visitandines. When St. Alphonsus conducted a retreat for these nuns of Bishop Falcoia, he met Sr. Mary Celeste. Recognizing that the vision of Bishop Falcoia was genuine, St. Alphonsus reorganized the convent of these nuns according to the vision of Bishop Falcoia. He thus founded the Redemptorines. St. Alphonsus then moved to Scala in 1732 A.D., to organize the Congregation of the Most Holy Redeemer (the Redemptorists), which would be devoted to the missions. The Congregation was born on November 9, 1732 A.D. The first home of the Redemptorists was a small house belonging to the convent of the nuns.

Dissensions within the community

St. Alphonsus had seven postulants in his new religious community with Bishop Falcoia as informal superior general. However, dissensions began to occur, centering chiefly on the matter of who was in the highest authority. A party opposed the bishop and also Alphonsus, and eventually a schism was formed in both houses. Sr. Mary Celeste went off to found a convent at Foggia, and at the end of five months, St. Alphonsus was alone except for one lay brother. However, others arrived again and a larger house became necessary. In in January 1734 A.D., a second foundation was made at Villa degli Schiavi, It was here that Alphonsus went to reside and conduct missions. Despite all the difficulties, the Congregation overcame them and grew. In 1734 A.D., on the death of Bishop Falcoia, a general council elected Alphonsus as superior. Pope Benedict XIV approved the rule of the men in 1749 A.D. and a rule for the women in 1750 A.D.

Written works and style of writing

In the 1750s, St. Alphonsus began to concentrate on his writing. His work was based on the earlier writings of St. Thomas Aquinas. He gives us many of the theological positions which the Church holds today. St. Alphonsus clarified the elements of mortal sin: that the sinner must have full awareness of the matter; full consent was made; and that it involves serious matter. It is the theological positions of these writings which came to be known as his work in moral theology. The other writings of St. Alphonsus were devotional writings: the most successful, "Glories of Mary". Other writings were: "Visits to the Blessed Sacrament and to the Blessed Virgin", "The True Spouse of Jesus Christ", and "The Great Means of Prayer". Alphonsus' style of writing were similar to the prayerful meditation he practiced and taught to others. It consisted of a brief consideration of some aspect of the mysteries of our redemption, followed by a prayer filled with feelings of love, contrition, and other sentiments of devotion. His favorite devotions were to the Eucharist, to Christ in His Passion, and to the Blessed Mother.

Appointed as bishop

In 1762 A.D., Pope Clement XIII appointed St. Alphonsus as bishop of a small diocese near Naples. Though reluctantly accepting the position, he brought the same zeal to this ministry which he had applied to all of his previous work. He reformed the secular clergy, organized general missions for the people, and established programmes for assisting the poor of the diocese.

Last years, death and sainthood

The last few years of St. Alphonsus Liguori brought him intense interior trials - a "dark night of the soul". He was beset by temptations and every article of his faith was shaken. This torment lasted for eighteen months with only brief periods of light and relief. When this period of trial finally ended, Alphonsus experienced spiritual ecstasies, prophetic visions, and the ability to perform miracles. St. Alphonsus died on August 1, 1787 A.D. He was canonized in 1839 A.D. and declared a Doctor of the Church in 1871 A.D. by Pope Pius IX. He is the patron saint of vocations, moral theologians, and of confessors.

References of this article

• Dictionary of Saints, by John J. Delaney


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


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


• Saints for Our Time, by Ransom


• The Lives of the Saints, by Butler

Feasts of Saints Celebrated in the Month of August

Alphonsus Liguori (died 1787): lawyer; founded the Redemptorists; opposed Jansenism, emphasizing Christ's love "copiosa apud eum redemptio" and Mary's help; bishop of Sant'Agata del Goti; master of moral theology; patron of confessors and moral theologians. (August 1)

Born at La Mure, France, Peter Julian Eymard became a parish priest in 1834 A.D. and joined the Marists five years later. He fostered Eucharistic adoration throughout his life and founded a religious order of priests-adorers of the Holy Eucharists who came to be known as the Priests of the Blessed Sacrament. (August 1)

also on August 1: The Holy Machabees, martyrs; Faith, Hope, Charity, and their mother, Wisdom, martyrs; Aled, Almedha, or Eiluned, virgin and martyr; Ethelwold, bishop

Eusebius (died 371 A.D.): considered the founder of the canons regular in the West, defender of St. Athanasius; exiled to Palestine by Constantius; with St. Hilary, an opponent of Arianism. (August 2)

also on August 2: Stephen I, pope and martyr; Theodota, martyr; Thomas of Dover

on August 3: The Finding of the Body of Stephen, protomartyr; Waltheof of Walthen, abbot; Nicodemus

Jean-Baptiste Marie Vianney (died 1859 A.D.): universally known as the "Cure of Ars", compassionate confessor and spiritual counsellor; patron of priests and the parish clergy. (August 4)

also on August 4: Ia and Companions, martyrs; Molua or Lughaidh, abbot

on August 5: Dedication of St. Mary Major; Addai and Mari, bishops; Afra, martyr; Nonna, matron

on August 6: The Transfiguration of Our Lord; Justus and Pastor, martyrs; Hormisdas, priest

Sixtus II and four deacons were arrested on 6 Aug. 258 A.D. while celebrating the Eucharist in the cemetery of Callixtus; by the order of Valerian, they were decapitated that same day; Sixtus is named in the Roman Canon. (August 7)

Cajetan (died 1547 A.D.): from Venice; co-founded the Theatines, clerks regular devoted to reform, prayer and ministry especially to the poor and the sick. (August 7)

also on August 7: Donatus, bishop and martyr; Claudia, matron; Dometius the Persian, martyr; Victricius, bishop; Albert of Trapani; Donatus of Besançon, bishop

Dominic de Guzman (died 6 Aug. 1221 A.D.): born in Caleruega, Spain; founded the Order of Preachers, an elective, fraternal form of community life devoted to contemplation, study and preaching; sought to bring Albigensians back into the Church through preaching and living evangelical poverty; his ideal contemplata tradere; canonized in 1234 A.D. (August 8)

also on August 8: Cyriacus, Largus and Smaragdus, martyrs; The Fourteen Holy Helpers; Hormisdas, martyrs; Altman, bishop

Edith Stein was born of Jewish parents in 1891 A.D., becoming an influential philosopher following her extensive studies at major German universities. Following her conversion to Catholicism she became a major force in German intellectual life, entering the Discalced Carmelites in 1933 A.D. Sister Teresa Benedicta was arrested by the Nazi regime in 1942 A.D., along with all Catholics of Jewish extraction and transported by cattle train to the death camp of Auschwitz. She died in the gas chambers at Auschwitz that same year. (August 9)

also on August 9: Emygdius, martyr; Nathy and Felim, bishop; Oswald of Northumbria, martyr

on August 10: Lawrence, deacon and martyr; Philomnea or Philumena

Clare of Assisi (died 1253 A.D.): disciple of Francis; founded the Poor Clares whose first convent at Assisi she directed as abbess for 42 years. (August 11)

also on August 11: Tiburtius; Susanna; Alexander the Charcoal-Burner, bishop and martyr; Equitius, abbot; Blane, bishop; Attracta or Araght, virgin; Lelia, virgin; Gaugericus or Géry, bishop; Gerard of Gallinaro and Companions

on August 12: Euplus, martyr; Murtagh or Muredach, bishop; Porcarius and Companions, martyrs

Pontian (died 235 A.D.): bishop of Rome exiled to Sardinia where he was reconciled with Hippolytus; buried in the cemetery of Callixtus. (August 13)

Hippolytus (died 235/36 A.D.): authored Apostolic Tradition; Roman presbyter and stern rigorist; opposed Sabellianism and milder penitential discipline of Pope St. Callixtus (died 222 A.D.); exiled to Sardinia with Pontian; source of Eucharistic Prayer II. (August 13)

also on August 13: Cassian, martyr; Simplician, bishop; Radegund, matron; Maximus the Confessor, abbot; Benildi (Peter Romançon), religious; Wigbert, abbot; Nerses Klaiëtsi, bishop

Maximilian Kolbe became a Franciscan in 1907 A.D. and devoted his life to fostering devotion to the Blessed Virgin Mary as a priest, a publisher and the founder of the "City of the Immaculate." Sentenced to hard manual labor at Auschwitz, he offered his life in exchange for that of an innocent man. He is remembered for his prophetic words, "Hatred is not a creative force. Only love is a creative power." (August 14)

also on August 14: Marcellus of Apamea, bishop and martyr; Fachanan, bishop; Athanasia, matron

on August 15: Assumption of Mary, Tarsicius, martyr; Arnulf or Arnoul of Soissons, bishop

Stephen (died 1038 A.D.): as the first Christian king of Hungary he united and Christianized the Magyar people; received the "holy crown" from Pope Sylvester II in 1000 A.D.; renowned for his charity to beggars; known as the "apostolic king and apostle of Hungary." (August 16)

also on August 16: Arsacius; Armel, abbot; Roch

on August 17: Hyacinth, confessor; Mamas, martyr; Eusebius, priest; Liberatus and Companions, martyrs; Clare of Montefalco, virgin

on August 18: Agapitus, martyr; Florus and Laurus, martyrs; Helena, widow; Alipius, bishop

John Eudes (died 1680 A.D.): founded (1643 A.D.) the Congregation of Jesus and Mary (Eudists) for training the clergy (today numbering about 750 religious). And the Sisters of the Good Shepherd for assisting morally endangered women, especially prostitutes; promoted cult to the Hearts of Jesus and Mary.
(August 19)

Ezechiel Moreno was born in Alfaro (La Rioja, Spain on 9 April 1848 A.D.; he professed his vows in the Order of Augustinian Recollects in Monteagudo (Navarra) in 1865 A.D.; was ordained priest in Manila in 1857 A.D. and worked for 15 years as a missionary in the Philippines. Prior of Monteagudo in 1885 A.D., he left for Columbia in 1888 A.D. where he restored the Augustinian Recollect Order and reactivated the old missions. Named Apostolic Vicar of Casanare (1893 A.D.) and Bishop of Pastro (1896 A.D.), he was a model pastor for his fidelity to the Church and for his apostolic zeal. He fell ill and in 1906 A.D. returned to Spain where he died of cancer on August 19 of the same year in the convent of Monteagudo. Innumerable cures, especially cancer, are attributed to his intercession. Beatified on 1 November 1975 A.D., he was canonized, on 11 October 1992 A.D. in Santo Domingo on the occasion of the fifth Centenary of the Christianization of America.
(August 19)

also on August 19: Andrew the Tribune, martyr; Timothy, Agapius and Thecla, martyrs; Sixtus or Xystus III, pope; Mochta, abbot; Bertulf, abbot; Sebald; Louis of Anjou, bishop

Bernard (died 1153 A.D.): Cistercian abbot of Clairvaux; reformer and spiritual author (e.g., On Loving God; 86 sermons on the Canticle of Canticles); preached against the Albigensians; founded 68 monasteries; preached the 2nd Crusade; denounced injustice and worked for peace; known as Doctor mellifluus; patron of Gilbraltar. (August 20)

also on August 20: Amadour; Oswin, martyr; Philibert, abbot

Pius X (died 20 Aug 1914 A.D.): undertook liturgical and canonical reforms especially communion for children and frequent communion for adults; condemned Modernism in Lamentabili and Pascendi dominici gregis (1907 A.D.); motto "renew all things in Christ"; patron of sick pilgrims. (August 21)

also on August 21: Luxorius, Cisellus and Camerinus, martyrs; Bonosus and Maximian, martyrs; Sidonius Apollinaris, bishop; Abraham of Smolensk, abbot

on August 22: Queenship of Mary

also on August 22: Timothy and Symphorianus, martyrs; Sigfrid, abbot; Andrew of Fiesole; John Kemble and John Wall, priests and martyrs

Isabela de Oliva (also, Rose of Lima) (died 1617 A.D.): died at age 31; Peruvian mystic; nicknamed "Rosa" because of her beauty; OP tertiary who lived a life of penance and solitude, caring for the homeless, elderly and sick; first declared saint of the New World (1672 A.D.); patroness of South America, especially Peru; also of florists and gardeners. Proclaimed by Pius XII as Secondary Patroness of the Philippines. (August 23)

also on August 23: Philip Benizi, confessor; Claudius, Asterius, Neon, Domnina and Theonilla, martyrs; Eugene or Eoghan, bishop

on August 24: Bartholomew, apostle; The Martyrs of Utica; Audoenus or Ouen, bishop

Louis IX of France (died 1270 A.D.): model ruler and father of 11 children; Franciscan tertiary who cared especially for lepers; built Sainte Chapelle in Paris as a reliquary for the crown of thorns; while on his second crusade, died of the plague near Tunis; patron of masons and sculptors. (August 25)

Joseph Calasanz (died 1648 A.D.): from Aragon; founded Piarists, dedicated to helping poor children; faced many trials and calumnies for his work, including the temporary suppression of his Institute; patron of all Christian schools dedicated to assisting the poor. (August 25)

also on August 25: Genesius the Comedian, martyr; Genesius of Arles; Patricia, virgin; Mennas of Constantinople, bishop; Ebba the Elder, virgin; Gregory of Utrecht, abbot; Joan Antide-Thouret, virgin; Mary Michaela Desmaisières, virgin

on August 26: Joan Elizabeth Bichier des Ages, virgin; Teresa of Jesus Jornet Ibars, virgin

Monica (died 387 A.D.): at Ostia; born in Tagaste in Roman Africa; after 30 years of prayer, she obtained the conversion of her dissolute pagan husband; under the guidance of Ambrose, she won the conversion of her eldest son, Augustine; patroness of mothers. (August 27)

also on August 27: Marcellus and Companions, martyrs; Poemen, abbot; Caesarius of Arles, bishop; Syagrius, bishop; Hugh or Little Hugh of Lincoln; Margaret the Barefooted, widow; David Lewis, priest and martyr

Augustine (died 430 A.D.): born in Tagaste, North Africa; after a dissolute life, he received baptism at age 33 from Ambrose; elected bishop of Hippo; combatted Manicheans, the Donatists and Pelagius; most noted for his Confessions and the City of God; over 500 homilies are extant; considered a founder of monastic life in the West, his Rule is observed by some 150 religious communities today; one of the four great doctors of the Latin Church; called the "Doctor of grace."
(August 28)

also on August 28: Hermes; Julian of Brioude, martyr; Alexander, John III, and Paul IV, bishops; Moses the Black; Edmund Arrowsmith, priest and martyr; Joachim of Vedruña, religious

on August 29: Beheading of John the Baptist, martyr; Sabina, martyr; Medericus or Merry, abbot

on August 30: Felix and Adauctus, martyrs; Pammachius; Rumon or Ruan; Fantinus, abbot; Margaret Ward, martyr

on August 31: Raymund Nonnatus, confessor; Paulinus of Trier, bishop; Aidan of Lindisfarne, bishop