St. Jerome, Doctor of the Church (Feast: September 30)

Family background

Jerome's native language was Illyrian, and he may be considered an Italian since he came from that wedge of Italy which on the old maps seems to be driven between Dalmatia and Pannonia. Jerome however did not like his birthplace, due to the influence of the pagans. Also, his parents may have been only mildly Christian due to the mix between pagan and Christian practices in their town. When Jerome and his two other siblings embraced the ascetical life and disdained a worldly career, their parents became much disconcerted since their family belonged among the rich in the town.

Education

St. Jerome was an ardent scholar, eager and ambitious for learning and its triumphs. At twelve years of age, his parents sent him to Rome where he stayed until he was twenty. He was in grammar school under the famous Donatus, and afterwards as "a student of the rhetoricians". St. Jerome learned the Greek and Latin Classics, the elements of the sciences, and a little music. He was baptized by Pope Liborius in 360 A.D.

Conversion

After further study at Treves and travel in Gaul, Jerome became an ascetic in Aquileia in 370 A.D., joining a group of scholars under the bishop, St. Valerian. When a quarrel broke up the group, Jerome traveled in the East and in 374 A.D. settled at Antioch, where he heard Apollinarius of Laodicea lecture. In Antioch, two of his companions died, and Jerome became ill. During his delirium, caused by a high fever, he saw himself standing before the judgment seat of Christ. This vision of Jesus caused Jerome to go to Chalcis in the Syrian desert, and he lived as a hermit for four years, praying and fasting, learning Hebrew, and writing a life of St. Paul of Thebes.

Hermit, priest, and secretary of Pope Damasus

After spending a few years as a hermit in the Syrian desert, he was ordained a priest by St. Paulinus in 380 A.D.. Then he was called to Rome in 382 A.D. with Paulinus to attend a Council. He remained there as a secretary of Pope Damasus. While at Rome, at the suggestion of Pope Damasus, he revised the Latin version of the four gospels, including St. Paul's epistles, and the Psalms. In his spare time, St. Jerome also fostered a new movement of asceticism among some of Rome's noble ladies, several of whom were later canonized. Chief among these ladies were Paula and her daughter Blesilla and Eustochium, to whom Jerome later was to address many of his famous letters.


It was also during this period that St. Jerome made numerous enemies by his fiery attacks on pagan life and on certain influential Romans. Following the death of Pope Damasus in 384 A.D., Jerome's enemies drove him out of Rome and he settled then in Bethlehem. In 386 A.D. at Bethlehem, he headed a monastery (together with St. Paula who headed three convents for women) and continued his writings, but remained involved in many controversies. In one case, he even attacked St. Augustine who questioned Jerome's exegesis of the second chapter of St. Paul's letter to the Romans.

Greatest achievements

St. Jerome's greatest achievements were his translation of the Old Testament from Hebrew and his revision of the Latin version of the New Testament. This version, known as the Vulgate, became the official Latin version, and almost all English translations of the Bible came from it until the middle of the twentieth century, after which scholars began to use the original sources.


From 405 A.D. until his death, St. Jerome produced a series of biblical commentaries notable for the range of linguistic and topographical material he brought to bear on his interpretations.

New conflict and death

In 415 A.D., St. Jerome wrote Dialogi contra Pelagianos, a denunciation of Pelagianism. This caused a new furor, and in 416 A.D., groups of armed Pelagian monks burned the monasteries at Bethlehem. Though Jerome escaped unharmed, this conflict left him and his companions poverty-stricken.


St. Jerome died at Bethlehem after a lingering illness on September 30. He is venerated as a Doctor of the Church. As one of the four original Doctors of the Church (together with St. Augustine, St. Ambrose, and St. Gregory the Great), St. Jerome is noted for his contributions to Christian thought, particularly in the area of biblical scholarship.

References of this article

• Dictionary of Saints, by John J. Delaney


• Saints for Our Time, by Ed Ransom


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


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


• Saints Who Made History, Chapter X

A Key Passage to Understand the Gospel of Matthew

Understanding the Gospel of Matthew

Matthew 28:16-20 - The Key Passage to Understand Matthew's Gospel

Backgrounder on the gospel of Matthew

The gospel of Matthew is composed of 28 chapters. It is one of the synoptic gospels, together with Mark and Luke. Synoptic gospels mean that these gospels have a common source and tradition from which they obtained their present content. This is why if the three gospels were examined in more detail, one will discover passages in one gospel that are also found in the other two gospels. There are slight differences in presentation and some are placed in different contexts.

The key passage to understand the gospel of Matthew


The key passage to understand the gospel of Matthew can be found in the last chapter and passage of the gospel: Matthew 28:16-20. This is the Ascension scene where Jesus calls His apostles, and gives them His missionary mandate. He says in Mt 28:16-20, "All authority in heaven and earth has been given to Me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son, and of the Holy Spirit." It is from this key passage that many bible scholars say the christological and ecclesiological affirmations of the gospel are expressed. By christological, it means all that refers to the study of the nature and person of Christ. And by ecclesiological, it means all that refers to the study of the nature and mission of the Catholic Church. Christological and Ecclesiological are theology terms (and theology subjects in themselves) but when simplified in everyday language, it can be easy to understand.

The Christological affirmation of the gospel of Matthew


If you place your attention to the temptation of Jesus in the beginning of Matthew, you can read the Evil One tempting Jesus to receive the power and authority of the kingdoms of the earth - which the Evil One would give, if Jesus would worship him. Knowing this as diabolical, Jesus said No. It was the faithfulness of Jesus to His mission and His obedience to the will of the Father, that granted Him the authority to give a missionary mandate to His apostles and disciples on the mountain of the Ascension. The Father has given Jesus authority in both heaven and on earth. The Evil One tempted Him with earthly authority, but Jesus obeyed God's will, underwent His passion and death on the Cross, and received the divine authority for both heaven and earth. The Christological affirmation therefore that can be gained from the key passage of Matthew 28:16-20 is: Jesus is the glorious Son of Man to whom the Father has turned over all power and authority throughout all the universe. Jesus Christ is the Messiah, the Savior of mankind, who has authority over all.

The Ecclesiological affirmation of the gospel of Matthew

The ecclesiological affirmation of the gospel of Matthew simply means that the Church was commissioned by Jesus to go out into the whole world and evangelize peoples with the message of the Gospel - baptizing all in the name of the Blessed Trinity. For the evangelist Matthew, it was important that the readers of his gospel know that the Church is basically a community of disciples making disciples. The emphasis in the community of disciples making disciples is in the value of service above power and authority. This truth is well expressed in Matthew chapter 18 which speaks in terms of brotherhood, and also in Matthew 24:45-51, which speaks of servants in charge of fellow servants. Thus, when this nascent Church at the mount of Ascension is given her commission to preach and teach the nations the Good News, she is to do so in the spirit of service and brotherhood. And the authority by which members of the community of disciples evangelize, is to be seen as flowing not only from a hierarchical structure of leadership but primarily from the Spirit of authority and power which was in Jesus. Jesus now gives the mandate to the community of disciples to make disciples.

A servant-Church following the servant-Christ

Another way of seeing the christological affirmation and the ecclesiological affirmation in the gospel of Matthew is in terms of Christ's teaching as regards service. Although Jesus was given all authority by the Father, He remains a servant-Christ. He proved this teaching by the example of giving His life on the Cross for the salvation of all people. It was clear to Jesus that He is to be obedient to the Father even if it means dying on the Cross. From this servant-Christ identity, the vocation and mission of Jesus flows also into the servant-Church identity and each of the faithful's vocation and mission as His disciples - who by each one's baptism, commit themselves to follow Jesus. So, just as Jesus said NO to the Evil One and shunned earthly authority and power, so are all the faithful called to say NO to the Evil One and his temptations to opt for an earthly power just self-serving interests. Just as Jesus performed His public ministry in a spirit of service and charity, so each of the baptized, within their respective communities, are also called to evangelize all peoples in the same spirit of service and charity as Jesus. The servant-Christ commissions a servant-Church: a community of Christ's disciples, making disciples for Christ.

St. Vincent de Paul, Priest: 1580-1660 A.D.

Birth, family background and education

Vincent was born at Pouy, France, on 24 April 1580 A.D., to Jean de Paul and Bertrande de Moras. Vincent's parents were French peasants. Even despite their poverty, his parents recognized much potential in Vincent. They were determined to give him a good education. The third of six children, Vincent's parents had him educated at the college of the Franciscans at Dax and then at the University of Toulouse, until he was ordained at the early age of twenty.

Early life as a priest

By Vincent's own account, his ambition as a young priest was to be comfortably well off. He became the tutor of the children of the Count de Joigny, and one of the chaplains of Queen Margaret of Valois - from whom he received the income of a small abbey. In the following years, his work with the poor and his preaching attracted widespread attention.

A turning point in his life

In 1617 A.D., Vincent became the parish priest of Chatillon-les-Tombes. When he heard the confession of a sick and poor farmer, he found that some of the masters of these poor people did not care or provide for them. This deeply affected him and led to his conversion to turn to care for the poor.

His influence attracts attention

In the years that followed, St. Vincent's sermons and work with the poor attracted attention - and imitation. He became the ecclesiastical superior of the Visitation nuns after he met St. Francis de Sales in 1618 A.D. His service to God and the Church touched and inspired all kinds of peoples - rich and poor, galley slaves, princes and peasants.

Founding the Vincentians and the Sisters of Charity

In 1625 A.D., with the help of his former patron, the Count de Joigny, St. Vincent founded the Congregation of the Missions (known today as the Vincentians), a religious congregation devoted to work among the peasants. Then in 1633 A.D., along with St. Louise de Marillac, St. Vincent also founded the Sisters of Charity. Both communities grew and flourished. The Vincentians spread to all parts of France, America, and many other countries. And the Sisters of Charity also grew in number as they obeyed St. Vincent's counsel that "their convent was the rooms of the sick, their chapels the parish church, and their cloister the streets of the city."

A very accomplished and active life

In his lifetime, St. Vincent de Paul established hospitals, orphanages, and seminaries. He ransomed slaves in Northern Africa; sent his priests abroad to preach missions; organized far-flung relief among victims of the war of the Fronde; and wrote widely on spiritual topics. He also vigorously opposed Jansenism and was active in securing its condemnation.

Declared patron saint of charitable groups

St. Vincent de Paul suffered from ill health in his later years until he passed away quietly while sitting in his chair at the age of eighty, on September 27, 1660 A.D. His tomb and the motherhouse of the Sisters of Charity are still places of pilgrimage for huge numbers of Catholics today. Vincent de Paul was canonized by Pope Clement XII in 1737 A.D., and was declared patron of all charitable groups by Pope Leo XIII in 1885 A.D. The Church celebrates his feast on September 27.

• A Year with the Saints, by Don Bosco Press Inc.
• Dictionary of Saints, by John J. Delaney
• Saints for Our Times, by Ed Ransom
• The Who's Who of Heaven: Saints for All Seasons, by Msgr. John P. Kleinz

Memorial of Saints (September 25)

St. Finbar was educated at the monastery in Kilmacahill, Kilkenney. After his education, he became a preacher of the Gospel in southern Ireland. Then he decided to live a secluded life in Gouganebarra to have more time for prayer and meditation. He was then able to establish a monastery in Loigh Eirc and called it the Corcaghmer monastery. This monastery became a major influence in southern Ireland. The city of Cork, Ireland developed around the monastery's environs (died ca. 633 A.D.).

Bl. Herman the Cripple was born with a deformity that his family had to place him in Reichenau Abbey, Switzerland. The monks at the abbey taught Herman well until he developed a very keen mind and became known to scholars all over Europe at the time. He wrote the hymns Salve Regina and Alma Redemptoris mater. He also wrote poetry, a universal chronicle, and a mathematical treatise. Bl. Herman spent all his life in Reichenau Abbey (died ca. 1054 A.D.).

St. Sergius of Radonezh is the Russians' "Francis of Assisi". He founded about 40 monasteries, mediated at political disputes, and prevented four civil wars between princes. The monastic movement he initiated reestablished monasticism in Russia after the Tartar invasions of the 13th century almost destroyed everything in it. In 1387 A.D., he was to be elected to the patriarchate of Moscow, but he humbly declined. St. Sergius was also instrumental in the defeat of the Tartars in the Battle of Kulikov Polye in 1380 A.D. (died ca. 1392 A.D.).

St. Ceolfrid became a monk at Gilling monastery and then moved to St. Wilfrid's monastery at Ripon. He became master of novices at Ripon and then appointed prior of St. Peter's at Wearmouth by St. Benedict Biscop. When Benedict Biscop founded St. Paul monastery at Jarrow, he made Ceolfrid his deputy. Ceolfrid succeeded as abbot when Benedict passed away. He developed St. Paul's monastery into a great center of learning (died ca. 716 A.D.).

St. Firminus was a martyr during Diocletian's persecution of Christians. Baptized by St. Honestus, he became a bishop. Catholic tradition says that he went to Gaul as a missionary and built a church at Amiens. It was here where he was arrested, tortured and beheaded for his faith in Christ (died ca. 4th century A.D.).

St. Cadoc was educated by St. Tatheus of Caerwent. He decided to become a monk, then founded a monastery at Llancarfan, near Cardiff. This monastery he founded became well-known. After these, he pursued more studies in Ireland, and then at Brednock. A very zealous monk, he returned to his monastery to become its abbot. He then visited Brittany, Cornwall, Scotland, and made pilgrimages to Rome and to Jerusalem (died ca. 575 A.D.).

St. Aunacharius spent his youth in the court of King Guntram of Burgundy. He then left to serve under bishop Syagrius of Autun. Aunacharius was then ordained and later on was elected bishop of Auxerre in 561 A.D. Very zealous in ecclesiastical matters, he attended two synods, held two in his own diocese and introduced many reforms within his episcopal jurisdictions (died ca. 605 A.D.).

St. Albert of Jerusalem became bishop of Bobbio, Italy. In 1205 A.D., he was appointed patriarch of Jerusalem. Because the Saracens were still influential in Jerusalem at the time, he was obliged to establish his see at Akka. St. Albert took a prominent role in both the civil and ecclesiastical affairs under his jurisdiction. He was known to have mediated disputes between different Frankish factions. He is also especially known to have composed a rule of life for a community of hermits led by St. Brocard at Mount Carmel - the first fule of life of the Carmelites (died ca. 1214 A.D.).

St. Vincent Strambi resisted his parents' wish to become a diocesan priest. Instead, he chose to be a religious and joined the Passionists in 1768 A.D. He became provincial in 1781 A.D., and then a bishop in 1801 A.D. After being expelled from his see because of Napoleon Bonaparte, he returned in 1813 A.D. Bishop Strambi imposed reforms in his see, cared for his faithful during a typhus epidemic, and resigned from his see to become the papal adviser of Pope Leo XII (died ca. 1824 A.D.).

25th Sunday of the Year (A)

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

September 21, 2014
Liturgical readings
Isaiah 55:6-9
Psalm 145
Philippians 1:20c-24, 27a
Matthew 20:1-16

"You go to the vineyard too."

Another parable from Jesus: The Laborers in the Vineyard. In this parable, the Lord describes the Reign of God like the owner of a vineyard, who hires laborers at different hours of a day. This vineyard-owner continued to hire even up to the last hour of the day. When the day ended, the owner of the vineyard called everyone and paid each group of laborers the same wage - without counting the number of hours each group had worked. Those who worked more hours naturally complained. But the vineyard-owner explained to the group who was hired early in the work day, that it was what they had agreed upon. His business involved not only the number of work hours, but also generosity.

God's ways and His justice are beyond human understanding. Many who are working often think in terms of numbers alone, but God thinks foremost in terms of generosity - and not on the specifics. Even in biblical times, the Jews also think in terms of a strict justice system (this explains the legalism in their religious structure). The parable Jesus presented emphasizes a value greater than that - in terms of His wisdom and generosity. Workers often think of themselves, and compare what they have with others. But God thinks of the whole picture - a vision much greater than each worker's limited human capacity to know. As many spiritual writers and masters have always written: the mystery of God's ways is really beyond all ways. His wisdom and generosity is hidden in a cloud of mystery; but He remains close to all the faithful in His Word and Sacrament.

Modern bible scholars and theologians also teach about God's justice as being qualified by His mercy. This is evidently seen in this Sunday's parable. When God calls each of us personally to His vineyard, some respond early in life, while others respond late in life. The parable should not be the basis to judge who is better. What matters is that we respond when God calls us, saying: "You go to the vineyard too". And we do our part to labor and build His Kingdom on earth. Whatever we receive as a result of our labors, is uniquely meant for each and every one of us - just the right amount needed for each one's salvation and just enough blessings needed to contribute well for the common good and the greater good.

Scripture quote:
"For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts." (Isaiah 55)

St. Pio of Pietrelcina - Padre Pio

The Story of Padre Pio - St. Pio of Pietrelcina

A popular saint for the modern age

A popular saint of our modern times is Padre Pio. He was born on May 25, 1887 A.D., in the region of Benevento, Italy, to Mamma Peppa and Grazio Forgione. The fifth of eight children, he became an altar boy, shepherd boy and a scholar. What distinguished him from other boys was seen clearly by his confessor who said that the boy had "celestial visions and diabolical oppressors" at an early age. He was thus known to speak with Jesus and also had to contend with the devil and hell.

A Capuchin Franciscan

In 1903 A.D., he entered the Capuchins and wore their habit. He thus underwent the system of formation of the Capuchins: novitiate, study, vows, prayer, austerity, penance, and discipline. In these years, he had to endure ill health that the doctors diagnosed him as consumptive - certain that he would pass away. But in 1909 A.D., he was back at his mother's side at Pietrelcina. Then and there, he had another round of mystical afflictions, invisible stigmata, and terrible battles with the devil. But he was ordained on August 10, 1910 A.D., and he lived for some more years away from his friary so that his being "co-redeemer", as he was defined by his spiritual director, would mature. After this life in Pietrelcina, the "Nazareth" of his inner life soon ended.

The stigmata

In 1918 A.D., Padre Pio finds himself in San Giovanni Rotondo. It was here that he received the stigmata - "nailed to the cross with Christ...body bears the marks of the Lord Jesus" [Gal 2:19, 6:17]. Crowds started to flock to him to see the bleeding wounds in his hands and feet. From September 20 up until his death, he bore these wounds of Christ in his body for fifty years. Only upon his death did the wounds miraculously disappear - marking the end of the crucifixion in his life.

Other charisms

The stigmata was not the only charism or spiritual gift which Padre Pio received from God. There were other gifts which he was noted to have: hyperthemia, fasting, ecstasies, supernatural knowledge, miracles, bilocations, agility, levitations, tears of blood, fires of love, personal perfume, and many more.

Hyperthemia

The body temperature of this simple Capuchin friar is incredible. It rises up to over 48 degrees Centigrade or 120 degrees Fahrenheit.


Fasting

Padre Pio lived until 80 years of age living on only 300 calories per day. He did not eat breakfast, nor supper, but only picked up something to eat at midday. It was the Eucharist that gave him real life and strength.


Ecstasies

Padre Pio was seen daily or more than once during Holy Mass, completely absorbed in God, as if in a trance.


Supernatural knowledge

Doctors, scientists, politicians, priests, and people of all walks of life turned to Padre Pio for advice - presenting to him their grave problems, serious decisions to be made, and other difficult questions and situations. When these are presented to him, he would, at each of their own level, give a right reply. He was also known to have prophesied Paul VI's pontificate, the end of certain politicians, the economic crisis before 1960, the phenomenon of deChristianization, and many more.


Miracles

A living miracle himself, Padre Pio worked many real and authentic miracles. The miracles performed by this Capuchin friar is like the rewriting of many pages of miracles in the gospels. Just as St. Francis de Sales wrote, "between the gospel and a saint there is the same difference as between a written symphony and the playing of a symphony". Padre Pio's miracles thus brings the gospel miracles back to life again.


Bilocations

This spiritual gift permitted Padre Pio's presence, at the same time, in different places, even though he never left his friary. Of all his charisms, this is one of the most documented, and one of which he is popularly known for. Through this gift, he is able to accompany his spiritual children though they live faraway.


Sleep

Padre Pio has a charism which is something really beyond human capabilities and understanding. When someone would tell Padre Pio, "Good night, Padre Pio", he would reply: "Good night to who ever sleeps". He was also known to have said, "That which you sleep in a night would do me for a year".

Padre Pio is for everyone

Even though Padre Pio was totally immersed in God, he did not live in seclusion from the social problems of his time. He understood suffering and human pain better than anyone. So on May 5, 1956 A.D., when he was about seventy, he inaugurated his work - a "home for the sick" and a "home for the aged".

Death

Padre Pio passed away from earthly life on September 23, 1968 A.D. Beatified and canonized, St. Pio of Pietrelcina's tomb continues to be the object of continual pilgrimages, to the level of hundreds of thousands of people every year.

Related resources:

• "A History of the Church" by Franzen and Dolan


• Dictionary of Saints, by John J. Delaney


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


• "Passion of the Saints" by Discovery Channel


• Book on Padre Pio, from Ignatius Press.com

What are the Canonical and Non-canonical Gospels?

Canonical and Noncanonical Gospels

Canonical Gospels refers to inspired writing

Introduction

Canonical in biblical usage, according to the Pocket Catholic Dictionary of John A. Hardon, S.J., refers to the inspired writings known as the Old Testament and the New Testament. There are four canonical gospels in the New Testament: Mark, Matthew, Luke, and John.

Canonical gospels

Gospel of Mark - this was most probably written in Greek at Rome in the decade 60-70 A.D. It is written evidently for Christians because Mark uses terms meaningful only to Christians. Mark's gospel is a blend of history and theology written in simple but forceful language.


Gospel of Matthew - this was most probably written at Syria or Palestine in the decade 80-90 A.D. Matthew's purpose of writing was to convince the Christians of Jewish origin that Jesus was the Messiah and that He fulfilled the promises of the Old Testament prophets. This explains why Matthew also cites the Old Testament more frequently compared to either Mark or Luke

Gospel of Luke - scholars estimate that much of the writing of Luke was done at Antioch about the same time as Matthew - 80-90 A.D. Luke may have been a Greek Gentile directing his message to Gentile Christians. His gospel shows how in Jesus God has visited his people and manifested his loving-kindness towards them. He also wrote a second volume, the Acts of the Apostles.

Gospel of John - this gospel, written in Asia Minor about the years 95-100 A.D., is obviously the work of one close to Jesus - an eyewitness of his ministry and one who loved Jesus. The gospel of John as a whole is a profound meditation on Jesus as the Word of God. It shows how the crucified Jesus is still alive today and gives us His Spirit.

Noncanonical gospels

Listed below are other gospels not considered inspired writing by the Catholic Church. Eight are described below but there may be others existing of which are not as known or as popular.

Gospel of the Ebionites - this gospel was written in the first half of the second century. It was apparently an abridged and altered form of the Gospel of Matthew, which Epiphanius incorrectly refers to as the "Gospel of the Hebrews" or the "Hebrew Gospel". Written in Greek, this gospel was used by the Jewish Christian sect known as Ebionites. The Ebionites denied Jesus' birth of a virgin. They believed that Jesus' sonship to God rested not on his birth in a special way, but on the union of the Spirit with him at the time of his baptism. The seven existing fragments of this work are found in Epiphanius' "Against Heresies" XXX, 13-22

Gospel of the Hebrews - this gospel was written in the first half of the second century, for Greek-speaking Jewish Christian circles. It probably originated in Egypt since some of its main witnesses were the Alexandrians Clement and Origen. The gospel is apparently not a development from any of the four canonical gospels.

Gospel of the Egyptians - probably written in the first half of the second century, this gospel was used by Christians in Egypt as their only "life of Jesus". Though this gospel was influenced by Gnosticism, it was quoted by the author of II Clement. Clement of Alexandria also quoted this gospel and did not consider it heretical. Origen, however, regarded this gospel as heretical.

Gospel of the Naassenes - this gospel was quoted by Hippolytus in Book V of his "Refutation of All Heresies". The origin of the Naassenes, or Orphites, i.e. Serpent-Worshippers, is unknown, but they practiced heathen rites and were considered heretics by Hippolytus.

Gospel of the Nazaraeans - this gospel appeared in the first half of the second century in Syrian Jewish Christian circles. It is apparently an Aramaic translation of a Greek form of the Gospel of Matthew.

Gospel of Peter - this gospel comes from the middle of the second century and is a development in a Gnostic direction of the four canonical gospels. It is not, however, a full-blown Gnostic work. It was known by reference to its title only until the winter of 1886-87 A.D. when a fragment of it, coming from the eighth or ninth century, was found at Akhmim in Upper Egypt. The gospel began with Pilate's washing of his hands and ended with a unique description of Jesus' resurrection.

Acts of Philip - this is a fourth century Gnostic work which we know from fragments of later revisions.

Gospel of Thomas - this is a late fourth century "gospel" found about 1945 A.D. near the village of Nag Hammadi, up the Nile River in Egypt. Written in Sahidic Coptic, it is a collection of sayings of Jesus, many of them strongly influenced by Gnostic thought. The sayings probably originated in Greek about 140 A.D.

Sources and references:

• Pocket Catholic Dictionary, by John A. Hardon, S.J.


• How to Read the New Testament, by Etienne Charpentier


• Gospel Parallels, by Burton H. Throckmorton, Jr.

The End Will Not Be At Once by Herman Hendrickx, CICM

This book is part of a series on Studies in the Synoptic Gospels by Fr. Herman Hendrickx, CICM. Other books in this series are: The Infancy Narratives, The Passion Narratives of the Synoptic Gospels, The Resurrection Narratives of the Synoptic Gospels, The Miracle Stories, The Parables of Jesus, and The Sermon on the Mount.

Introduction

Popular religious literature about the end times are often written by holy men and women, saints, and religious, who base their prophecies on visions and revelations from God. Some of these holy men and women are: Blessed Anna Maria Taigi (Rome), St. Pio of Pietrelcina (Capuchin Priest, Italy, feast on September 23), Pere Lamy (Priest, France), Elizabeth Canori-Mora (Rome), Sister Rosa Colomba Asdente (Italy), Father Nectou (Jesuit Priest, Belgium), Sister Palma D'Oria (Italy), Sister Marie Baourdi (Carmelite, France), Marie Julie Jahenny (France), Saint Hildegard of Bingen (Germany), Marie Martel (Normandy), and many more. Although the prophetic visions of these holy men and women are regarded as authentic, when one reads the scripture texts themselves, with a special attention to the eschatological passage in Mark and Luke, a systematic study of the text can provide quite a substantial number of biblical insights on what can happen in the end times. Fr. Herman Hendrickx, CICM, a noted scripture scholar, writes this book for students who want to learn an exposition of the end times as it is presented in the gospel of Luke and in Mark.

A modern biblical study

Fr. Herman Hendrickx takes account of modern biblical scholarship in this book with the treatment of the gospel of Luke - especially the eschatological discourse. He however writes in a style and manner that is accessible to the general reader. Section by section, he compares the passages which refer to the end times in the gospel of Luke with that of the passages in Mark. He explains the original significance and meaning of these texts and presents its relevance to the present times. A final chapter in the book contains valuable suggestions for homilies on gospel readings taken from chapter 13 of the gospel of Mark and chapter 21 of the gospel of Luke. The book also contains an extensive bibliography of general and specialized studies.

The author

Fr. Herman Hendrickx, CICM, was born in Belgium and studied scripture and theology at Louvain University. He was Professor of Theology at St. Joseph's Seminary, Louvain. In 1967 A.D., he arrived in the Philippines where he became a Professor of New Testament Studies. He has lectured widely in the Philippines, Asia, Australia and the United States to groups of priests, religious, teachers, and catechists. One of the schools in which he applied all his learning and shared it in his teaching is Maryhill School of Theology in New Manila, Quezon City, Philippines.

Main sections of the book

Listed below are the main sections of the book. For those undertaking New Testament studies, this is a welcome resource and good material for research.

• Luke 21:5-36: Context, Structure, Source(s), Train of Thought
  


• The Introduction to the Discourse (Luke 21:5-7)
  


• The Beginning of the Discourse (Luke 21:8-11)
  


• Description and Interpretation of Persecution (Luke 21:12-19)
  


• Destruction of the Temple as Judgment (Luke 21:20-24)
  


• The Return of the Son of Man (Luke 21:25-28)
  


• The Parable of the Fig Tree (Luke 21:29-31)
  


• Additional Sayings (Luke 21:32-33)
  


• Concluding Warnings (Luke 21:34-36)
  


• Results of the Inquiry into Luke 21:5-36
  


• Preaching the Eschatological Discourse (Mark 13 and Luke 21)
  

General message of the book

Those who read the passages of the gospel referring to these end times will feel a certain uneasiness in words such as "cosmic collapse" and other descriptive warnings of the end times in the gospel of Mark and Luke. Whether the warnings can be justified and currently relevant (as no one knows exactly when the end times will be), it can evoke negative emotions. But, the context of the Christian message presented by Fr. Herman Hendrickx contains an attitude of faith and confidence in the midst of trouble. The crisis-situation presented in the gospel texts can be seen more as a hope in God's salvation (cf. v. 28 "Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near"). What is seriously to be considered is that God's judgment definitely comes. All the faithful need to be aware of this and see what this means for each one's life. It is an opportune time not to live blindly, but to be ready, vigilant and confident that liberation from God is a reality strongly present in the daily events of life. All the faithful are thus called to avoid what is unworthy of being Christian, to have a healthy detachment from temporary relationships, possessions and realities, and live with a hopeful attitude to what is eternal: the redemption and liberation of humanity by Christ.

Memorial of Saints (September 18)

St. Joseph of Cupertino was among the few gifted with the power of levitation. When he came of age, he joined the Franciscan Conventuals. His gift for levitation was so extraordinary that the mere mention of anything spiritual lifted him up several feet in the air. This attracted people to flock to him; but not only because of this miraculous feat, but also to ask help for the forgiveness of their sins. Because of his unique gift, Joseph of Cupertino was made patron saint of aviators (died ca. 1663 A.D.).

St. Richardis was married to Charles, son of King Louis the German. She and her husband were crowned rulers of the Holy Roman Empire by Pope John VIII in 881 A.D. Several years later in their marriage, Richardis was accused of infidelity by her husband Emperor Charles. St. Richardis had to endure the ordeal of having to prove her innocence. But when her husband Charles was deposed from his throne, Richardis left him to live as a nun at Hohenburg. She then went to found Andlau Abbey, where she lived the last years of her life (died ca. 895 A.D.).

St. John Massias was orphaned in his youth and worked as a shepherd in his hometown in Spain. He then went to Peru, worked for a while in a cattle ranch, and then decided to join the Dominican Order. As a Dominican lay brother and porter, he was known for his austerities, miracles and visions. He also attracted the poor and the sick, whom he ministered according to their spiritual and physical needs (died ca. 1645 A.D.).

St. Ferreolus was a Christian tribune in the imperial army at Vienne. Crispin, the governor, arrested him because he did not reveal the Christian identity of St. Julian of Brioude. When Ferreolus also announced to the governor that he too was a Christian, he was scourged and imprisoned. Although he was able to escape miraculously, he was recaptured near Vienne and beheaded (died ca. 304 A.D.).

St. Methodius of Olympus was bishop of Olympus, Lycia. His name is listed in the Roman Martyrology and is mentioned also in one of St. Jerome's writings. St. Methodius was known for his preaching and scholarship. Some of the many treatises which he wrote were: "On the Resurrection" and "Symposium". Because of his opposition to Millenarianism, he suffered martyrdom at Chalcis, Greece (died ca. 311 A.D.).

24th Sunday of the Year (A)

24th Sunday of the Year (A) - September 11, 2011

Liturgical readings

Sirach 27:30 - 28:9
Psalm 103
Romans 14:7-9
Matthew 18:21-35

"Not seven times; but seventy times seven times."

When Peter asked Jesus how many times he should forgive his brother, Jesus simply replied: "Seventy times seven times". To know the meaning of this response from Jesus, bible scholars give a clue. Their studies say that the number 7 in the Bible connotes perfection. Applying this meaning to the response of Jesus to Peter, Jesus would not have meant a specific number of times one should forgive his brother. Rather, for lack of exact terminology, and to speak figuratively, Jesus meant "perfect mercy" or "perfect forgiveness". And this the Lord has shown a very good example to all by forgiving His very executioners from the Cross. Remember what He said: "Father, forgive them; for they do not know what they are doing."

All people, at one time or another, know of others in their life who have hurt them. In the same manner, they too are aware of the trespasses they have committed against others as well. St. Josemaria Escriva (who founded Opus Dei, and encouraged its members to make confession regularly) says that it would be difficult to forgive if one does not remember a good deed done by people who have committed a transgression against us. But when this counsel of St. Josemaria Escriva is followed and there is prayer for the grace to forgive, this will certainly purify and purge the heart from all forms of resentment and the desire to repay evil for evil. Healing the hurts within is not instant, but God's healing power in His Word and Sacrament, in time, can indeed heal all wounds in life.

At present, when political conflict appears to intensify in many local and global environments, there is a need to be very prudent to avoid hurting or damaging severely any life, relationship or person that can have repercussions to the greater good. Not all are called to be martyrs or victims like our Lord Jesus, St. Stephen the Deacon (Acts 7:60), and Blessed John Paul II (who forgave his assassin publicly). But by the circumstances of living ordinarily in life and work, the majority of the faithful can simply pray patiently for those who have cause hurt and make a sincere act of faith to forgive them, as God Himself has forgiven each one of us from our own acts of hurting others - intentionally or not intentionally.

Memorial of Saints (September 12)

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.).

Memorial of Saints (September 11)

Blessed John Gabriel Perboyre joined the Vincentians at 15 years of age. In 1826 A.D., he was ordained and worked well as a seminary professor, a rector and an assistant to the novice master in Paris. When his request to be a missionary to China was approved, he went with great zeal and upon establishing himself there, led many in Hunang, China, to conversion. When persecutions broke out, John Gabriel was arrested, imprisoned and tortured. He died by being strangled to death when he refused to reveal the hiding places of his companions (died ca. 1840 A.D.).

Sts. Protus and Hyacinth are martyrs mentioned in the fourth century list of martyrs, the Depositio Martyrum. They are also mentioned in the Gelasian Sacramentary and the Martyrology of Jerome. St. Hyacinth's tomb was discovered in 1845 A.D. on the Salarian Way. St. Protus' tomb was close to St. Hyacinth's. Inscribed was the name Protus, but his tomb was empty; the relics were transferred to another location in Rome (in the church of San Giovanni dei Fiorentini). Not much is known of the two martyrs. But their full length images can be found in the mosaics of the basilica of Sant' Appollinare Nuovo in Ravenna, Italy (year of martyrdom unknown).

St. Theodora of Alexandria is the wife of Gregory, prefect of Egypt. Tradition says Theodora left her husband to do penance for a sin she had committed. Then she lived as a monk at a monastery in the Thebaid area of Egypt. She lived there until her last years. Only upon her death did the people discover her to be a hermitess and not a monk (year of death unknown).

St. Paphnutius the Great served as a monk under St. Antony of the Desert. He was then named bishop of Upper Thebaid. Because of the persecutions during the time of Emperor Maximinus, Paphnutius was arrested, tortured and through all this, lost his right eye. He was then condemned to labor in the mines together with other captured Christians. Upon his release, he became a strong influence in the Council of Nicaea (325 A.D.) and in the Council of Tyre (335 A.D.). He was also instrumental in converting Bishop Maximus of Jerusalem to orthodoxy from his erroneous belief in Arianism (died ca. 350 A.D.).

St. Patiens of Lyons was named bishop in ca. 450 A.D. When the invading Goths ravaged Burgundy in France, a famine resulted. St. Patiens helped many by feeding thousands of his people. Afterwards, he did a lot of things: he built and repaired many churches, fought the Arian heresy, and helped restore peace to the diocese of Chalon-sur-Saône. He also ordered a priest in his diocese, by the name of Constantius, to write on the life of St. Germanus of Auxerre (died ca. 480 A.D.).

St. Deiniol (his Welsh name for the name Daniel) founded a monastery in 514 A.D. at Bangor Fawr, Carnarvonshire. Around the monastery developed the diocese of Bangor in which St. Deiniol was consecrated bishop either by St. Dyfrig or St. David. St. Deiniol then persuaded St. David to attend the synod of Brefi. The tenth century Annales Cambriae give the date of Deiniol's death at 584 A.D.

St. Peter of Chavanon St. Peter of Chavanon was ordained in his hometown of Langeac, Haute-Loire, France. He was given land at Pébrac, Auvergne, wherein he built a monastery for canons regular - following the rule of St. Augustine. When the success of his monastery became known, he was named to reform several cathedral chapters (died ca. 1080 A.D.).

St. Bodo was a native of Toul in France. His brother, St. Salaberga, persuaded him to become a monk. Salaberga also persuaded Bodo's wife to be a nun at Laon. Years later, St. Bodo became bishop of Toul and founded three monasteries (died ca. 670 A.D.).

A Study of Contextual Theology According to Robert Brown

This is a cursory examination of the meaning of contextual theology as explored by Robert McAfee Brown in his article "What is Contextual Theology?" Question: How can this theology be integrated in John Paul II's spirituality of mission in diverse cultures and beliefs?

According to Robert McAfee Brown, the basic stance is to accept that no theological position is normative, and that there is a need to accept all theologies as a product of factors in the many cultures theologians have been immersed. If this is the basic theological position, then all theologians will be open to learn other theological perspectives, and be open to dialogue and learn from one another.

Theology in context

Brown writes that Jesus is God, and he was incarnated in a specific time, in a specific culture, and in a specific geographic place in the world. Jesus was born two millenia ago as a Jewish man who healed the sick, taught people, and preached itinerantly about the Kingdom of God. This is the context which many have come to learn about Jesus. God came as man through the Jewish culture and during the time when Rome ruled over Israel. It was also a time when the Jewish people were awaiting and expectant of the coming of a Messiah to save them.

Acceptance of diversity

Author Robert Brown writes that when theologians meet, there is an impulse for some to make their theology normative; then they consider the others as relative to their absolute position. This creates a problem for theologians who live in contexts that experience much oppression and repression. The solution therefore would be not to make one's theology normative over the others, because only Christ is the "same yesterday, today, and forever". And any theology, which may predominate others because of influence, trend or popularity, is in reality also contextualized. Jesus is understood always according to the context a believer comes from - a context with a specific time, culture and place. "We hold God's treasures in earthen vessels."

Unity in diversity

Theologians can still be united even with the diversity of contexts each theology is born. What would lead to unity is the person of Jesus Himself whose historicity was revealed in Scripture and in the many archaeological studies that give evidence of His Jewish cultural context. As long as theologians have a basic accepting attitude of one another's differences in theological thinking, and focus instead on the person of Jesus, then a level of dialogue can be achieved. Through this dialogue, each theologian will get a richer understanding of the person of Jesus because of his openness to the others' theologies.

Openness brings in understanding

When a certain level of dialogue is achieved, there is a degree of unity experienced because of the acceptance of each other's differences in theological thinking. If this thinking were to overflow into one's context, there would be a new attitude of understanding mission. Instead of bringing one's understanding of the Gospel and imposing it on others, one would be wiser to have a listening ear for understanding the context of the people. One will see how others already have a seed of the gospel born in their way of thinking.

John Paul II's mission of life

John Paul II has shown all that every human culture is worthy of respect in its life-giving elements. He concretely exemplified this thinking through kissing the ground whenever he travels to visit a country and comes down from the airplane. John Paul II's mission was to bring the gospel of life and peace to other cultures through an attitude of dialogue, respect and openness. This mission was successful since people of different cultures and beliefs feel that this gospel
of life and peace gives an experience of freedom - which
is important in being human. 

23rd Sunday of the Year (A)

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

September 7, 2014
Liturgical readings
Ezekiel 33:7-9
Psalm 95
Romans 13:8-10
Matthew 18:15-20

"Where two or three are gathered in Christ's name, Christ is with them."

This Sunday's passage from Matthew's gospel is divided into two themes in the Jerusalem Bible translation: fraternal correction (Mt 18:15-18) and prayer in common (Mt 18:19-20). Three passages previous to Mt 18:15-20 speak on the themes of God's kingdom, avoiding sin, and compassion for the sinner. Then the two succeeding passages to Mt 18:15-20 speak on forgiveness of injuries and the practice of mercy. The three previous passages and the two succeeding passages act as a framework for Mt 18:15-20 and provide the context to help hearers and readers understand the social implications of this Sunday's gospel - social implications that require compassion for the sinner, forgiveness of injuries and fraternal correction.

Misunderstanding one another is part of political, economic and social life. Even St. Jerome and St. Augustine of Hippo had their differences. They corresponded angrily with one another over just one scholarly detail in their understanding of the faith. But despite the mutual suspicion between the two, both Saints worked out their differences. And it was their desire for reconciliation and peace in Christ that earned them their haloes. Eventually, both were able to discern what God wanted of them. All the faithful can learn from their good example: how both hurdled their intellectual feud and managed to reconcile in Christ. All Christians can work out differences in any conflict by focusing attention on Jesus as the source of reconciliation. Peace is possible in Christ Jesus. Time, prayer, and the wisdom from above are important.

"Where two or three meet in my name, I shall be there with them". Prayer unites minds, hearts and souls in Christ. And this is the very reasons the Eucharist is a very important Sacrament. In religious communities, members often take time for retreats and recollections to help iron out the differences among themselves. And the Eucharist often is the ultimate antidote to the spiritual poison that divides communities into factions and cliques. Families also do the same in their own creative ways. And parishes also take time to form their members of the process needed to forgive one another and to correct one another with charity. It is done without force, anger or pride. Christ is present in the Eucharist. He is the source of all correction from vices; He heals all hearts from the cause of war.

Scripture quote:
"If two of you join your voices on earth to pray for anything whatever, it should be granted you by my Father in heaven. Where two or three are gathered in my name, there am I in their midst."(Matthew 18)

Memorial of Saints (September 4)

St. Rose of Viterbo had a vision of the Blessed Virgin Mary as a young girl. After some years, she began preaching in the streets of her hometown in support of the Pope, and at the same time denounced prophetically the Emperor Frederick II. When the allies of the Emperor sought her death, Rose fled to Soriano. In 1250 A.D., as she had predicted, the Emperor died. When the nuns at Viterbo refused Rose admittance to their convent, Rose returned to her parents' home and passed away at an early age of 17 (died ca. 1252 A.D.).

St. Rosalia dedicated her life to God since her youth. She went to live as a hermitess in a cave and practiced self-discipline and prayer. After some years, she transferred to Mount Pellegrino where she continued her life of austerity, penance and deep prayer. St. Rosalia is the principal patron saint of Palermo, Italy, because of her role in ending a plague that struck the region in 1640 A.D. (died ca. 1160 A.D.).

St. Ida of Herzfeld was raised in the court of Charlemagne. She got married to Egbert, but became a widow early in her marriage. She then spent time helping the poor. When her son Warin became a monk at Herzfeld, she moved out of her estate at Westphalia to be near her son. With her means and influence, she built a convent so that her works of mercy and charity with the poor will be continued. It is in this convent that she spent her last years (died ca. 825 A.D.).

Sts. Marcellus and Valerian were Christians when the persecution against the faith was launched by Marcus Aurelius. Both were imprisoned but managed to escape. Marcellus was sheltered by a pagan whom he had converted to Christianity. Priscus, the governor, had Marcellus arrested and then sentenced to death by burying him in the ground up to his waist. Marcellus died three days after this ordeal. Valerian on the other hand was also recaptured and then martyred like Marcellus by being beheaded at Tournus (died ca. 178 A.D.).

St. Marinus was a Croatian stonemason and worked in the quarries of Rimini. His companion stonemason, St. Leo, became a priest; Marinus became a deacon. Leo then went to Montefeltro while Marinus continued to work on an aqueduct for 12 years. After someone falsely accused him, Marinus fled into the mountains and spent his life as a hermit. A monastery grew up around his little hermitage. Later, a town, which would be named after him (San Marino), grew also around the hermitage and the monastery. St. Marinus is the patron saint of the tiny republic of San Marino near northcentral Italy in the Adriatic coast (died ca. 4th century A.D.).

St. Boniface I was elected Pope in 418 A.D. He was already old at the time. A dissident faction in the Church wanted Eulalius instead as the Pope. But Emperor Honorius settled the dispute by deciding in favor of Boniface I. As Pope, Boniface I opposed Pelagianism. He supported St. Augustine in upholding the orthodoxy of the Christian faith (died ca. 422 A.D.).

St. Ultan of Ardbraccan was a bishop of Ireland. He was known for his evangelizing abilities, knowledge of the faith, and his charity towards the less fortunate. Catholic tradition says that he collected the writings of St. Brigid of Ireland and wrote a biography about her (died ca. 657 century A.D.).

22nd Sunday of the Year (A)

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

August 31, 2014
Liturgical readings
Jeremiah 20:7-9
Psalm 63
Romans 12:1-2
Matthew 16:21-27

"He must deny self, take up his cross, and follow Christ."

Mortification is a term we often hear during the Lenten season. But it's an important element of Christian life, and must be considered even outside of Lent. Its meaning is rooted in Christ's self-sacrifice for all the faithful on the Cross. Mortification need not be external, or something done out of obligation. Rather, it can signify one's desire to purify the heart, and make it more pleasing to the Lord. It can be more time for prayer or more acts of renunciation: like efforts to be kind at work (even if one feels lazy); giving up something as an act of charity; or simply behaving well behind the wheel - despite others' misbehavior and bad conduct on the road.

In this Sunday's gospel, Peter did not yet see the full meaning of following his Master. When the Lord said He would suffer, Peter did not accept it. Yes, he confessed Jesus as the Son of the living God. But, the suffering Christ he could not accept in his understanding of his Master's mission. Of this gospel passage, author Bishop Fulton Sheen writes: Peter "would have a half Christ" - the Divine Christ, but not the suffering, Redeeming Christ. What Jesus therefore called in Peter as "the Rock", had now become a "stumbling stone" for His obedience to His Father. It would not have led to this, had not Peter guarded his heart from Satan's intrusion.

Monastic spirituality also has much to teach today's world about the virtue of mortification and self-denial. St. Bernard of Clairvaux (1090-1153 A.D.), whose feast was celebrated last August 20, teaches that there are two enemies of the soul: a misguided love for the world, and an excessive love of self - two realities modern culture does not notice in its ways of work and life. But if the faithful today were to take time to pray and reflect, and notice this direction in specific areas of life and work, it can be resisted. The Lord gave the Church the corrective: to "deny self, take up the cross, and follow Jesus". God gives all life and work as a gift. It is a also a responsibility that has to be worked on with Christ's self-sacrificing example.

Scripture quotes for reflection:
"What profit would a man show if he were to gain the whole world and ruin himself in the process? The Son of Man will come with his Father's glory accompanied by his angels. When he does, he will repay each man according to his conduct." (Matthew 16)

St. Gregory the Great, Pope and Doctor of the Church

St. Gregory the Great, Pope and Doctor:
540-604 A.D.

Feast day, September 3

Birth, family, education, and early public office


St. Gregory was born of a wealthy patrician, Gordianus, at a time when the Roman Empire was disintegrating. His family, however, owned large estates in Sicily, as well as a magnificent home on the Caelian Hill in Rome. Besides wealth, St. Gregory's family was also known for its piety - having already given to the Church two sixth-century popes - Felix III and Agapitus I.


Amid the turmoil in Rome, Gregory still received a good education. He studied law and prepared to follow his father into public service. Upon reaching thirty years of age, he was appointed as Prefect of Rome, the highest civil office in the city. When his father passed away and his mother then retired to a convent, St. Gregory inherited a vast amount of riches.

Sought a higher calling to serve God

For five years, Gregory served as Prefect of the city. He however decided to abandon his career and devote himself to the service of God. He went to Sicily where he turned the estates of his family into six monasteries. And then he returned to Rome, making his own home into a Benedictine monastery - under the patronage of St. Andrew, and under the spiritual leadership of Valentius. He then lived the life of a monk for three or four years before Pope Pelagius II appointed him a deacon in 578 A.D. - forcing St. Gregory to live a more active life outside his monastery. The Pope then sent St. Gregory as ambassador to the emperor's court in Constantinople.

Elected to the papacy

St. Gregory was recalled to Rome around 586 A.D., and returned to his monastery where he was then elected abbot. In 590 A.D., a terrible plague hit Rome, and among its victims was the pope. St. Gregory was immediately and unanimously voted and chosen to be pope. Gregory however tried to run away from the city, but he was forcibly carried to the Basilica of St. Peter, where he was consecrated to the papacy on September 3, 590 A.D. Gregory was about fifty years old at the time and he was the first monk to be elected pope.

Gregory's work as Pope

As the pope, St. Gregory restored ecclesiastical discipline, removed unworthy clerics from office, abolished clerical fees for burials and ordinations, and was prodigious in his charities. He also administered papal properties wisely and justly; ransomed captives from the Lombards; protected Jews from unjust coercion; and fed the victims of a famine. As pope, Gregory also was a writer - writing a work called Regula Pastoralis, which addresses the office of a bishop. This work was an immediate success, and for hundreds of years provided the guidance for the pastoral mission of a bishop.

A missionary work dear to his papacy

Of all his work as pope, nothing was more dear to St. Gregory than the conversion of England. He turned to his own monastery and chose a band of forty monks, under the leadership of the man that was to become St. Augustine of Canterbury. St. Gregory then instructed the monks to purify rather than to destroy pagan temples and customs, and to convert pagan rites and festivals into Christian feasts. Although St. Augustine of Canterbury passed away eight years after this mission to convert England, the work he and the monks began eventually bore fruit.

Last years, sickness and death

Throughout his life, St. Gregory practiced much asceticism. His health was always precarious. And he suffered from gastric disorders, probably because of the excessive fasts he made. During the last years of his life, he was emaciated almost in the likeness of a skeleton. He suffered also from gout and was unable to walk at the time of his death. He died on March 12, 604 A.D. and was buried in St. Peter's Basilica in Rome.

Writings and liturgical works

St. Gregory wrote treatises, notably his Dialogues - a collection of visions, prophecies, miracles, and lives of Italian saints. He also wrote the Liber regulae pastoralis - on the duties of a bishop, plus hundreds of sermons and letters. The custom of saying thirty successive Masses for a dead person goes back to him and bears his name. And not to forget also is the famous Gregorian Chant that is attributed to him.

Doctor of the Church

St. Gregory is the last of the traditional Latin Doctors of the Church. Despite his prestige and status during his lifetime, St. Gregory called himself Servus Servorum Dei - Servant of the Servants of God - a title still retained by his successors to this day, fourteen centuries later. Because of St. Gregory's tireless works and apostolates, he merited the title "The Great". He was one of the two popes who were titled "The Great", the other being St. Leo the Great.

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

Feasts of Saints Celebrated in the Month of September

on September 1: Giles, abbot; Verena, virgin; Lupus or Leu, bishop; Fiacre; Sebbe; Drithelm; Beatrice de Silva Meneses, virgin

on September 2: Antoninus of Apamea, martyr; Castor, bishop; Agricolus, bishop; William of Roskilde, bishop; Brocard

Gregory (died 12 March 604 A.D.): prefect of Rome; O.S.B.; papal legate to Constantinople; as pope, noted for liturgical reform and chant; sent missionaries to England; wrote on many moral and theological subjects (e.g., his "Moralia" on Job, Dialogues and Pastoral Rule"); one of the four great doctors of the Latin Church; called himself the "servus servorum Dei"; patron saint of music. (September 3)

also on September 3: Phoebe; Macanisius, bishop; Simeon Stylites the Younger; Remaclus, bishop; Aigulf, martyr; Hildelitha, virgin; Cuthburga, widow

on September 4: Marcellus and Valerian, martyrs; Marinus; Boniface I, pope; Ultan of Ardbraccan, bishop; Ida of Herzfeld, widow; Rosalia, virgin; Rose of Viterbo, virgin

on September 5: Lawrence of Justinian, bishop and confessor; Bertinus, abbot

on September 6: Donatian, Laetus and Companions, bishop and martyrs; Eleutherius, abbot; Chainoaldes or Cagnoald, bishop; Bega or Bee, virgin

on September 7: Regina or Reine, virgin and martyr; Sozon, martyr; Grimonia, virgin and martyr; John of Nicomedia, martyr; Anastasius the Fuller, martyr; Cloud or Clodoald; Alcmund and Tilbert, bishops

on September 8: Birth of Mary; Hadrian, Natalia, martyrs; Eusebius, Nestabus, Zeno, and Nestor, martyrs; Disibod; Sergius I, pope; Corbinian, bishop

Peter Claver: was a Jesuit missionary of the sixteenth century who ministered to African slaves as they arrived in the South American seaport of Cartagena. Enduring the derision of the slave traders, he fed the hungry, cared for the sick and dying, preached the Gospel and baptized converts for over forty years.
(September 9)

also on September 9: Gorgonius; Isaac or Sahak I, bishop; Ciarsa or Kieran, abbot; Audomarus or Omer, bishop; Bettelin

on September 10: Nicolas of Tolentino, confessor; Nemesian and Companions, martyrs; Menodora, Metrodora, and Nymphodora, virgin and martyrs; Pulcheria, virgin; Finnian of Moville, bishop; Salvius of Albi, bishop; Theobard, bishop; Aubert, bishop; Ambrose Barlow, priest and martyr

on September 11: Protus and Hyacinth, martyrs; Theodora of Alexandria; Paphnutius the Great, bishop; Patiens of Lyons, bishop; Deiniol, bishop; Peter of Chavanon; Bodo, bishop

on September 12: Ailbhe, bishop; Eanswida, virgin; Guy of Anderlecht

John Chrysostom (died 14 Sept. 407 A.D.): ascetic; became bishop of Constantinople (397 A.D.); outstanding preacher (thus surnamed "golden mouthed"); defended the poor; sought reform of the clergy; twice exiled due to royal opposition; authored ascetical, apologetic, and polemical treatises as well as letters; one of the four great doctors of the Eastern Church; patron of preachers and Istanbul (Constantinople). (September 13)

also on September 13: Maurilius, bishop; Eulogius of Alexandria, bishop; Amatus, abbot; Amatus, bishop

on September 14: Triumph of the Holy Cross; Maternus, bishop; Notburga, virgin

on September 15: Our Lady of Sorrows; Nicomedes, martyr; Nicetas the Goth, martyr; Aichardus or Archard, abbot; Mirin; Catherine of Genoa, widow

Cornelius (died 253 A.D.): in exile in Civitavecchia; opposed Novatian and rigorist in the lapsi controversy; buried in the cemetery of Callixtus. (September 16)

Cyprian decapitated 14 September 258 A.D. under Valerian; ally of Cornelius; bishop of Carthage; wrote On the Unity of the Catholic Church; the rebaptism of heretics and schismatics; first African bishop to be martyred; patron of North Africa and Algeria; both mentioned in the Roman Canon. (September 16)

also on September 16: Euphemia, Lucy and Gemimianus, martyrs; Abundius, Abundantius, and Companions, martyrs; Ninian, bishop; Ludmila, martyr; Edith of Wilton, virgin; John Macias, religious

Robert Bellarmine (died 1621 A.D.): Tuscan; brilliant S.J. scholar, preacher, writer and systematic apologist of the Counter Reformation; most noted for his Catechism and Disputationes de Controversiis Christianae Fidei; involved in Galileo affair; cardinal archbishop of Capua; patron of catechists and catechumens. (September 17)

also on September 17: Stigmata of Francis; Socrates and Stephen, martyrs; Satyrus; Lambert of Maestricht, bishop and martyr; Columba, virgin and martyr; Hildegard, virgin; Peter Arbues, martyr; Francis of Camporosso

on September 18: Joseph of Cupertino, confessor; Ferreolus, martyr; Methodius of Olympus, bishop and martyr; Richardis, widow; Ferreolus of Limoges, bishop

Januarius (died 305 A.D.): according to his legend, thrown to bears at Pozzuolo under Diocletian; bishop of Benevento; as early as 1389 A.D., his blood has liquefied on this and other days each year; patron of Naples. (September 19)

also on September 19: Peleus and Companions, martyrs; Sequanus or Seine, abbot; Goericus or Abbo, bishop; Theodore of Tarsus, bishop; Mary of Cerevellon, virgin; Theodore, David, and Constantine; Emily de Rodat, virgin; Alonso de Orozco

Andrew Kim Taegon was born in Seoul, Korea to converts to the faith. His father was a martyr. Baptized at the age of 15, he traveled 1300 miles to the nearest seminary in South China and was ordained Korea's first native priest. In 1846 A.D. he was tortured and beheaded along with his lay associates, St. Paul Chong Hasang. Between 1839 and 1867 A.D., 113 martyrs gave their lives for the faith in Korea. (September 20)

also on September 20: Vincent Madelgarius, abbot; Martyrs of Korea

on September 21: Matthew, Apostle and Evangelist; Maura of Troyes, virgin; Michael of Chernigov and Theodore, martyrs

on September 22: Thomas of Villanova, bishop; Maurice and Companions, martyrs; Phocas the Gardener, martyr; Felix III (IV), pope; Salaberga, widow; Emmeramus, bishop

Padre Pio of Pietrelcina was born in 1887 A.D. in the small Italian village in Pietrelcina. He joined the Capuchin Friars at the age of sixteen and was ordained a priest seven years later. For forty years at the monastery of San Stefano Rotundo he was a much sought after spiritual advisor, confessor and intercessor whose life was devoted to the Eucharist and prayer. Yet such notoriety, he would often say "I only want to be a poor friar who prays." (September 23)

also on September 23: Adamnan, abbot; Martha of Persia, virgin and martyr

on September 24: Our Lady of Ransom; Geremarus or Germer, abbot; Gerard of Canaad, bishop and martyr; Pacifico of San Severino

on September 25: Firminus, bishop and martyr; Cadoc, abbot; Aunacharius or Aunaire, bishop; Finbar, bishop; Coelfrid, abbot; Albert of Jerusalem, bishop; Sergius of Radonezh, abbot; Vincent Strambi, bishop

Cosmas and Damian (died c. 300 A.D.): at Cyrrhus in Syria; brother physicians known as ("moneyless ones") for their gratuitous care of the sick; mentioned in the Roman Canon; patrons of physicians, surgeons, druggists, barbers and the blind. (September 26)

also on September 26: Colman of Lann Elo, abbot; John of Meda; Nilus of Rossano, abbot; Therese Coudere (Marie Victoire Couderc), virgin

Vincent de Paul (died 1260 A.D.): in Paris; born in Pouy; renewed the clergy and defended the poor and the abandoned; founded (1625 A.D.) the Congregation of the Missions (Vincentians), today numbering some 4,050 members; mission preachers and seminary educators; with St. Louise de Marillac, founded the Daughters of Charity; preached against Jansenism; patron of charities, of hospitals and prisoners, and of the Malagasy Republic (Madagascar). (September 27)

also on September 27: Elzear

on September 28: Wenceslaus, martyr; Exsuperius, bishop; Eustochium, virgin; Faustus of Riez, bishop; Annemund, bishop; Lioba, virgin

Sts. Michael, Gabriel, and Raphael: These biblical messengers signify God's transcendence and loving care: Michael (meaning "Who is like God?"), Gabriel ("God's Strength") and Raphael ("God's Remedy"); Michael: patron of security forces and of the sick; Gabriel: of telecommunications and postal service; Raphael: of travelers and the blind. (September 29)

also on September 29: Rhipsime, Gaiana, and Companions, virgins and martyrs; Theodota of Philippolis, martyr

Jerome (died 420): at Bethlehem; from Dalmatia; devoted
monk and ascetic; wrote numerous commentaries on the Bible and authored Latin ("Vulgate") translation of the Bible; one of the four great doctors of the Latin Church; patron of scripture scholars. (September 30)

also on September 30: Gregory the Illuminator, bishop; Honorius of Canterbury, bishop; Simon and Crepy