On the Liturgical Season of Advent

The Liturgical Season of Advent

The liturgical season of Advent begins the liturgical year in the calendar of the Catholic church. It prepares Catholics for the feast and commemoration of the birth of the Christ-Child at Christmas.

The season of Advent is a short liturgical season. It comprises four Sundays before the feast of Christmas on December 25. The four Sundays of the Advent season are movable feast-dates unlike other feasts in the Church. The Immaculate Conception is always celebrated on December 8, and Christmas Day is always celebrated on December 25.

The significance of Advent

Advent is a time of serious preparation: a time of preparation for the coming of Christ. Though the themes of the readings speak mostly on the first coming of Christ on Christmas Day, it also includes themes from the second coming of Christ. It is in this liturgical atmosphere of waiting and anticipation that Christians are called to prepare themselves for Christ's coming: not only for the commemoration of the Christmas season, but also for His second coming when He comes to save us completely from our sinful situation.

Reconciliation as a preparation

Much of the preparation done during this Advent season has to do also with the sacrament of reconciliation. As the Church lights the four Advent candles on the Advent wreath to signify the waiting for Christ's coming, and the joy of receiving Him on Christmas, Catholics are called everywhere to return to God and prepare. One of the readings of the Advent season is John the Baptist calling people to turn from their sinful ways and to repent. It is thus a fitting opportunity for all Catholics to go to the sacrament of reconciliation and reconcile themselves back to God.

The Advent wreath and the four Advent candles

Seasoned Catholics in many parts of the world know that it is Advent because of the presence of the Advent wreath. The four Advent candles represent the four Sundays of Advent: the first two are violet, the third is pink or rose, and the last is violet. Violet or purple, like the liturgical color used also for the Lenten season, signifies preparation, penance and reconciliation. The third candle is colored rose or pink, to signify the tradition of the third Sunday of Advent, classically called Gaudete Sunday. This Sunday emphasizes the theme of joy and expectation, since the coming of the Christ-child is near. There is a more joyful and expectant liturgical spirit involved in the theme of the readings during Gaudete Sunday.

The Advent readings

The Advent readings revolve around the 3-year liturgical cycle of readings: cycle A, B and C. In year A or cycle A, the first readings of the Mass are taken from the book of the prophet Isaiah. The second readings are taken from the letter to the Romans and from the letter of James. Then the gospel readings are taken from the gospel of Matthew.

For year B or cycle B, the first readings of the Mass are taken from the book of the prophet Isaiah and the second book of Samuel. The second readings are varied, as they are taken from 1 Corinthians, 2 Peter, 1 Thessalonians, and Romans. The gospel readings are also varied as they are taken from: Mark, John and Luke.

For year C or cycle C, the first readings are taken from the book of the prophets: Jeremiah, Baruch, Zephaniah, and Micah. The second readings are taken from Philemon, Hebrews, and 1 Thessalonians. As for the gospel readings, the whole four Sundays of Advent, cycle C, are taken from the gospel of Luke.

How Religious Life Evolved in the Course of History

Profile of Religious Life as it Evolved in the Course of Time

Introduction

The Christian state of life known as religious life started when certain individuals began to "separate" themselves from the world, either by living in the desert or in mountain caves. These individuals made a choice to follow the gospel's counsels more intensely and radically - taking a way of life that was more ascetic, detached from people, and involved more prayer, fasting, repentance, and union with God in contemplation. This way of life involved a process of organization that evolved in the course of many centuries.

Organization of separation from the urbanized world: 1st-5th c.

Those individuals who started to separate themselves from urban life undertook an individualistic project and were commonly known as hermits or eremites. They viewed their retirement from the world and its life as a way of perfection - a way of life following the teaching of Jesus more radically and intensely. During these early centuries, individuals fled to the desert, lived in the caves of mountains or chose isolated places where they can separate themselves totally from the busyness and noise of the world. As time went on, these individuals who began this movement soon obtained followers, who all followed the hermit's system of life. [example: St. Anthony of the Desert]

Organization of a Common Way of Life: 6th-12th c.

As this way of life increased, many of the followers who gathered around a hermit-leader agreed to organize a common life among themselves. Now, instead of an individualistic project, the way of life became a collective project. What was created from this collective project were communities who organized their life and work into a more stable and systematized way of life and prayer. There are two types of this new way of life: the monks in their abbeys and monasteries, and the regular canons in their local church. The monks take vows, and live a sedentary life in silence and monastic cloister doing community work. The regular canons on the other hand, have a frame for common life, are bound together under a bishop, and live a sedentary life bonded to a local church where they perform ministerial services.

Organization of the mission: 13th-15th c.

As the 13th century approached, the monastic common life opened itself to an "external" apostolic activity with poverty as the sign of its way of life. This paved the way for the creation of mendicant orders who organized themselves for the missionary purpose of preaching the gospel. Members of such orders are bound together under a religious superior who takes responsibility for the growth of the order and the expansion of their mission to different lands. This religious superior also makes certain that all the members of his order dedicate themselves foremost to the spirit of the gospel

The mission conditioning the organization: 16th-18th c.

If in the mendicant orders, dedication to the gospel and living poverty is paramount for the condition of working in the missions, at the beginning the 16th century, it is the missions which condition the organization of orders, congregations, and religious communities. The latter are more dedicated to action and mission. The missionary action of these missionary institutes is the one that regulates the life and work of those who live together in community. Their members are regular clerics who are bound to undertake a specific mission. There is no more monastic cloister among them: they are a community of action and dispersion in the public place with mission as the main element of their common life.

Primacy of insertion into the world over organization: 19th-21st c.

As the 19th century approached, the organization of the religious state of life has evolved even further. If in the previous centuries, religious life was markedly a sign of separation from the world, in more modern times, insertion into the world has become more and more paramount. Members of these communities are organized into what is known as secular institutes: an organization where there is a common spirit, a common rule, spiritual bonds, and the professional freedom to do a variety of tasks.

Summary:

As the profile of religious life is reviewed through the centuries, one will discover that at the beginning, it started as movement that separates itself from the world, to live a life that is closer to the spirit of the gospel. When it evolved throughout the centuries, there is a gradual pattern for their way of life to progress towards a greater re-insertion into the life of the world.

Related resources:

• A Spirit of Reform in Monasticism in the 10th Century
• A History of the Catholic Church
• Popular Saints and Leaders of the Reformation
• Centers of Learning: From Monasteries to Universities

Memorial of Saints (November 28)

St. Catherine Labouré joined the Sisters of Charity of St. Vincent de Paul in 1830 A.D., and was then sent to the Rue de Bac Convent in Paris. It was in this Convent that she experienced visions of Mary as the Immaculate Conception. The result of these apparitions was the minting and distribution of the popular "Miraculous Medals" all over the world (died ca. 1876 A.D.).

St. James of the March joined the Franciscans at Assisi in 1416 A.D. James was ordained and became a missionary to the northern, central and eastern parts of Europe. Then he became part of the Inquisition in 1426 A.D. The last three years of his life was spent at Naples, Italy (died ca. 1476 A.D.).

St. Stephen the Younger entered St. Auxentius Monastery and eventually became abbot. He soon resigned this post to live as a hermit. At the time, Emperor Constantine engaged in iconoclastic activities. Stephen was against this and as a result was arrested. When he continued to insist on the veneration of holy relics, Stephen was scourged, dragged through the streets, and killed (died ca. 764 A.D.).

St. Simeon Metaphrastes compiled a 'Menology' of legends and stories of the Byzantine saints. This work is one of the popular medieval Greek collections. Aside from his Menology, Simeon also wrote a chronicle, prayers, letters, and a collection of maxims from St. Basil and Macarius of Egypt (died ca. 1000 A.D.).

Memorial of Saints (November 27)

St. Maximus of Riez became a monk at Lérins (off the coast of Cannes, France) under St. Honoratus. When Honoratus was named bishop of Arles, Maximus was named abbot. St. Maximus attracted many to the monastery because of its reputation for holiness. When he was offered the see of Fréjus (in modern southeastern France), he refused; but he reluctantly had to accede to be bishop of Riez. Maximus was a good and holy administrator who worked in his see till his last years (died ca. 460 A.D.).

St. Virgil was an Irish monk who went on pilgrimage to the Holy Land in ca. 743 A.D. He spent two years in France, went to Bavaria, and then was appointed bishop of Salzburg, Austria, in ca. 765 A.D. Virgil rebuilt the cathedral at Salzburg and sent missionaries to Carinthia - the southern state of Austria which borders Italy and Slovenia. Because of his good missionary works, St. Virgil is venerated to this day as the apostle of the Slovenes (died ca. 784 A.D.).

St. James the Persian was the friend of the pagan king of Persia. Tradition says that he wanted to abandon his Christian faith when the local bishop provoked the anger of the King against his Christian community. James' apostasy distressed his wife and his mother. But when his friend the king died, the entreaties of his wife and mother moved James to return to the faith. The new king however who replaced James' friend summoned James, and condemned him to death. St. James suffered a most gruesome martyrdom; but, witnesses say he miraculously remained calm and cheerful throughout the execution (died ca. 421 A.D.).

St. Secundinus was sent to assist St. Patrick in the mission at Ireland. He became the first bishop of Dunslaughlin in Meath, and then auxiliary bishop of Armagh. Secundinus wrote several hymns - composing one in honor of St. Patrick (Audites, omnes amantes) and Sancti, venite, Christi corpus sumite (died ca. 447 A.D.).

St. Cungar became a monk and then founded a monastery near Yatton, Somerset. When the Saxons invaded his land, he fled to South Wales and founded a church near Cardiff. Cungar then accompanied St. Cybi to Ireland, and later to Anglesey (an island off the northwestern tip of Wales) where he founded a church at Llangefni (died ca. 6th century A.D.).

St. Fergus went to Scotland as a missionary and settled at Strathearn, Perthshire. Founding several churches there, he became a bishop of the Scots and attended a synod in Rome in 721 A.D. (died ca. 8th century A.D.).

Memorial of Saints (November 26)

St. Silvester studied law at first but then switched to theology. He was ordained, and became a canon at Osimo, northeast of Rome in central Italy. He resigned in 1227 A.D., and lived an eremitical life near Osimo and then at Grotta Fucile. When he began to have followers, he organized them into a monastery at Monte Fano, thus founding the Silvestrine Benedictines. The congregation was approved by Pope Innocent IV in 1247 A.D. and grew to eleven monasteries before Silvester's death (died ca. 1267 A.D.).

St. Peter of Alexandria was named head of the catechetical school in Alexandria because of his learning and knowledge of Scripture. In 300 A.D., he was named Patriarch of Alexandria. Peter had to contend with Bishop Meletius, who was causing a schism in Alexandria. He also had to contend with the Christian persecutions under Emperor Diocletian and then continued by Emperor Maximin. It was under Maximin that Peter was arrested and then executed (died ca. 311 A.D.).

St. Siricius was elected Pope in 384 A.D., succeeding Pope Damasus. Siricius upheld the truth on the perpetual virginity of Mary against the monk Jovinian, and insisted much on clerical celibacy. He supported St. Martin of Tours and excommunicated Felix of Trier for causing the execution of Priscillian (died ca. 399 A.D.).

St. Basolus was a soldier who left the military to become a monk at the monastery of Verzy. He then became a solitary on a hill overlooking Rheims and remained there the last forty years of his life. Also known by the name of Basle, he is reported to have performed numerous miracles (died ca. 520 A.D.).

St. Conrad of Constance was educated at the cathedral of Constance and was ordained. He was made provost of the cathedral and was elected bishop in 934 A.D. Coming from the noble Guelph family, he gave his share of inheritance to the Church and to the poor, and built many churches in the diocese of Constance. During the forty-two years that he was bishop, he avoided secular affairs to concentrate on his ecclesiastical duties and responsibilities (died ca. 975 A.D.).

St. Nikon "Metanoeite" became a monk at Khrysopetro. After 12 years, he was sent as a missionary to the island of Crete. Nikon was successful in reconverting many of the Cretans from Islam back to the Christian faith. He earned the surname "Metanoeite" because of his practice of beginning every sermon with the word "metaoneite" which means, repent. Nikon then preached to various parts of Greece and was known for his miracles (died ca. 998 A.D.).

St. John Berchmans as a youth wanted to be a priest and so became a servant in the household of John Froymont - a cathedral canon at Malines. In 1615 A.D., John entered the Jesuit college at Malines, and the following year he became a Jesuit novice. He was sent to Rome in 1618 A.D. for further studies. John was known for his diligence and piety, impressing many with his holiness and emphasis on perfection in little things. He had a short life and passed away in Rome (died ca. 1621 A.D.).

St. Leonard of Port Maurice entered the Jesuit Roman College at thirteen years of age. His uncle Augustine wanted him to become a physician. Leonard refused and instead joined the Franciscans of the Strict Observance at Pontcelli, Italy in 1697 A.D. After his ordination, he preached all over Tuscany with tremendous success. In his missions, he started to attract huge crowds. He was an ardent promoter of the Stations of the Cross, devotion to the Blessed Sacrament, the Sacred Heart, and Mary. He was sent to Corsica for a mission but was unsuccessful there. Suffering from exhaustion, he returned to Rome were he passed away (died ca. 1751 A.D.).

Solemnity of Christ the King (A)

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

November 23, 2014
Liturgical readings
Ezekiel 34:11-12, 15-17
Psalm 23
1 Corinthians 15:20-26, 28
Matthew 25:31-46

The Lord said: "Come, you have my Father's blessing."

It is easy to make Jesus the King of one's heart when there is already a resolve to offer every prayer and work for Him. And there are some who are even fortunate to have the time to assist at daily or Sunday Mass. But whether one is involved in an apostolate at this time or not, what is important in both is the discipline to see the one thing necessary in life: to make the Lord as the King of one's heart, and to make an effort to make others see Him in their life. Not all give the Lord importance. One must be careful not to occupy himself with too much temporal concerns; otherwise, it will blur the vision of seeing God and the needs of others. Having a "contemplative view" of life can help see the hand of God as the source of all blessings.

To have a contemplative view of life, a good practice is the daily examination of conscience: to see all the blessings God has given during the day; to be sorry for the vices of thought & sins committed; and to make a resolve to do better the next day. Daily examination of conscience can help anyone see his faults better in the light of prayer. And it will help all who practice the discipline to see Christ not only in everyone, but also in one's soul. When there is a discipline to make God the center and King of all things in life and work, then one can do works of charity in all social settings: in the home, the workplace, and even in social media - which is in dire need of the spirit of the gospel. If this prayer routine becomes a good habit, then even in the hardest of times, one will not fear the Lord say to one's soul: "Out of my sight, you condemned, into that everlasting fire prepared for the devil and his angels!". Rather, one's soul would rejoice in the knowledge that Christ will say, "Come, you have my Father's blessing".


Scripture quote:
"The lost I will seek out, the strayed I will bring back, the injured I will bind up, the sick I will heal, shepherding them rightly, but the sleek and the strong I will destroy." (Ezekiel 34)

Memorial of Saints (November 21)

The Presentation of Mary is a feast rooted in the Church's ancient tradition. Tradition says that Mary was brought to the Temple of Jerusalem, at the age of three, to be consecrated to the Lord. She remained in the Temple for years until the age of fifteen, when she was returned to her family with purity and wholesomeness.

St. Albert of Louvain became an archdeacon of Brabant. In 1191 A.D., he was elected bishop of Liege. There was some conflict over this episcopate with Albert's cousin. But when Albert appealed to Pope Celestine III, the pope declared Albert's election as bishop valid. Because of this and other related conflicts, St. Albert was killed while on his way to Saint-Remi abbey (died ca. 1202 A.D.).

St. Amalberga married and had three children. When her spouse decided to become a Benedictine monk, Amalberga also entered the Benedictines as a nun in Flanders. It was in this abbey in Mauberg, Flanders, where St. Amalberga lived in holiness and spent the rest of her life devoted to prayer and the Benedictine way of life (died ca. 690 A.D.).

St. Gelasius I was elected pope on March 1, 492 A.D., succeeding Pope Felix. Gelasius was very much involved in defending the rights of the patriarchates of Alexandria and Antioch, because these patriarchates were being encroached upon by the patriarchate of Constantinople. Aside from this involvement, St. Gelasius also ordered the reception of the Eucharistic species in both forms (bread and wine) - something that is being done in post-Vatican II Eucharistic worship and liturgy (died ca. 496 A.D.).

Memorial of Saints (November 20)

St. Bernward was orphaned at an early age, but his uncle, a bishop of the Netherlands, took care of him. Bernward entered the priesthood and became the imperial chaplain and tutor of the child-Emperor, Otto III. In 993 A.D., he became the bishop of Hildesheim. People looked up to him because of his holiness and skill in artwork. He built the church and monastery dedicated to St. Michael. After 30 years as bishop, he retired to a Benedictine monastery.

St. Felix of Valois founded together with St. John of Matha, the Order of the Most Holy Trinity (the Trinitarians). The mission of the Order is to ransom captives from the Moors. St. John worked in Spain, while St. Felix administered the French province of the Order. By 1240 A.D., the Trinitarian Order had some six hundred monasteries (died ca. 1212 A.D.).

St. Edmund the Martyr was the king of East Anglia - an old Anglo-Saxon kingdom. During the great war with the Vikings (the Danes) in 869-870 A.D., he was defeated and captured. Edmund refused to renounce the Christian faith. He was first scourged, shot with arrows and beheaded at Hellesden. His body was found incorrupt in ca. 915 A.D. and was transferred to a place near Bedricsworth (died ca. 870 A.D.).

St. Dasius was a Roman soldier at Durostorum (in Bulgaria). He was chosen by his companions to be the leader of the saturnalia - a pagan ritual to the pagan god Kronos. Because Dasius was Christian, he refused to participate in this pagan ritual. When he continued to resist and also to refuse to sacrifice before the image of the Emperor, he was beheaded (died ca. 303 A.D.).

St. Nerses of Sahgerd was arrested together with his disciple Joseph. This was the time of the Christian persecutions in Persia under Sapor II. Nerses and Joseph were brought before the King and were offered their freedom if they would worship the sun. When Nerses refused to worship the sun, he and Joseph were beheaded (died ca. 343 A.D.).

33rd Sunday of the Year (A)

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

November 16, 2014
Liturgical readings
Proverbs 31:10-13, 19-20, 30-31
Psalm 128
1 Thessalonians 5:1-6
Matthew 25:14-30

"Come, share the Lord's joy."

Each one has been given gifts and abilities by the Lord. The majority have them in their personality or character; some have them in artistic, musical or sports abilities; and others in professional life, or raising a family. Life itself is a gift. All receive the gift of life. In the first part of this Sunday's parable, a lesson is taught to make good use of all God gave: making them yield well for His glory, and for the benefit of others. The last part of the parable prepares all to understand well the seriousness of not placing our gifts in God's service. For the Lord wants that everyone use the gifts of life to please Him, and to make it yield for the common good, and the greater good.

At some point of life, some can misuse or abuse the gifts of life the Lord gives. If those gifts were wasted by the influence of vice (as ancient monastics define vice as originating from thought and spirit), then it can destroy not only Christ's image in a person, but his life, and other lives as well. But when misfortune, tragedy, loss, broken relationships, or a pandemic occurs, many realize the need for God's forgiveness for time or gifts wasted. But God is merciful - the author of all that is good. He is ready to point a way back to use one's gifts according to His will. It takes time though. As physical illness takes time to heal, even the soul needs time for healing. Venerable Matt Talbot is one inspiring life story that can point a road back to the Lord.

Once vices are purged, the habits of sin are ended, and there is strength to do God's will. God's grace gives the spiritual vision needed to make good use of the abilities received from Him. There is no need to change one's state of life, or to go elsewhere. St. Josemaria Escriva says that even one's "ordinary activities are not an insignificant matter; rather, they are the very hinge on which sanctity turns". We can employ the gifts given according to God's will, and reap the reward of sharing in God's joy at making His gifts bear a joyful harvest for Him and others. God can give additional freedom and the golden treasure of time. And whenever freedom and time are properly used, lives are rebuilt in productivity and fruitfulness. Lives are renewed in joy with a greater responsibility towards God, others, and to one's well-being.


Scripture quote:
"We belong neither to darkness nor to night; therefore let us not sleep like the rest, but awake and sober!" (1 Thessalonians 5)

The Judges of Israel in the Old Testament

The Judges of Israel

In the time of the Tribal Confederacy, there still was no political unity among the tribes. Therefore, during times of crises, Yahweh raised up "judges" - military heroes and leaders, who led His people Israel against their enemies, and helped keep justice in the land.

"Judges" in biblical context

The biblical book of Judges tells about how twelve judges (military champions or "deliverers" [Judg 2:16]) held leadership over the loosely organized Tribal Confederacy. Besides their military leadership, these judges also functioned as those who handled legal disputes and arbitration among their people. When the legal dispute went beyond a particular tribe, these judges also have an extended authority to other tribes as well. Their authority was generally recognized within the territory of the Tribal Confederacy.

Charism and spiritual power

Judges do not function like kings and their office is nonhereditary. Their office rested upon a special gift of Yahweh's Spirit - known as charisma, or spiritual power. To mention a few of these judges who were gifted by Yahweh with charisma, take into account popular names like Deborah [Judg 4-5], Gideon [Judg 6:34-35], and Samson [Judg 14:6].

Deborah

Deborah was a charismatic leader that figured prominently in the Battle of Megiddo. At Megiddo was a Canaanite fortress that controlled a commercial route that ran from Egypt to Mesopotamia. This control affected Israel's economic life. Thus, at this time Yahweh raised up Deborah, who, together with the commander Barak, gave an order to attack Megiddo. But only half of the tribes in the Twelve-Tribe Confederacy responded to Deborah's summons. Even with just half the tribes, victory was obtained because of Yahweh's help, who caused a rainstorm that flooded the river Kishon, which overflowed its banks, and trapped the Canaanite charioteers in clay. This account of the battle of Megiddo is given in two versions: the Song of Deborah in Judges 5 and the prose version in Judges 4.

Gideon

In Judges 6:35, Gideon, like Deborah, calls on the other Tribes to assist him against the Midianites. The tribes, which are from the north, responded to his call. Those who studied the Scripture related to Gideon say that Yahweh raised up Gideon at that time because of a series of devastating surprise attacks on the people by Midianites in the Arabian desert. These attacks were inflicted on the Israelites, who had to leave their villages and their farming, and take refuge in mountain caves [Judges 6:5]. Thus, Yahweh called Gideon, who was a farmer, to take a military role in Israel. In the bible, Gideon was guided by Yahweh to use methods not according to common military strategies [Judges 7:1-8]. This was what Gideon did: he selects a group of only 300 men and staged a guerilla-type attack on the encamped Midianites. Gideon's band of 300 men surprisingly overpowered the Midianites. The account of Gideon's victory in the bible makes readers aware that the victory indeed belongs to Yahweh.

Samson

Deborah and Gideon were judges from the north. In the south, the judges Yahweh raised for His People were Othniel and Shamgar. But the most popular of these was Samson. Samson is from the tribe of Dan. He is very much a poor man's hero: physically powerful, vengeful, and with a weakness for women. Though he never organized an army in the name of Yahweh, he was able to defeat the Philistines single-handedly. The biblical account of Samson as a judge called by Yahweh, gives a moral lesson, and tells them what will happen to persons whom Yahweh filled with charisma, but disregards His guidance in times of crises and instead pursues personal desires and whims.

Conclusion:

Deborah, Gideon and Samson are "charismatic leaders" - leaders qualified to lead the Twelve-Tribe Confederacy. Their success in battle or extraordinary physical strength encouraged the people to consult them in many matters. These judges in turn applied the Covenant Law from Moses to very specific and particular cases. In time, however, the role of these judges as leaders came to be ineffective as more and more troubles came upon the People. Eventually, as Israel saw their neigbhoring countries prospering due to the organization of their nations with a king as leader, they saw this as a solution and clamored to their elders and leaders that they also wanted a king. This was a critical time for the Tribal Confederacy since all the tribes always conceived of Yahweh as their only King.

Related resources:

• "Understanding the Old Testament", by Bernhard W. Anderson
• "Journey: Volume I - Torah", by Msgr. Marcel Gervais
• The Promised Land: Introductory Article
• The Promised Land: Three Theories of the Canaan Conquest
• Three Turning Points in the Life of Early Israel
• The Twelve-Tribe Confederacy

Significant Turning Points in the History of the People Israel

Three significant events in the life of the People of God

A description of three significant events and turning points in the life of a people. These events help shape Israel's identity and faith in God.

Three Significant Turning Points

The three important events in the life of Israel as a people:

• The Exodus
• David
• The Exile

1st Turning point - The Exodus: around 1250 BC

The Exodus was a liberating event for the life of Israel as a people. After being enslaved for many years, Yahweh raised a prophet in the name of Moses, to lead the people out of oppression in Egypt into the promised land. As the people left Egypt and went through the desert in the direction of Palestine, the Egyptian army went in close pursuit. The people reached the Red Sea, but was caught at an impasse. It was then that Moses implored Yahweh to help the Israelites cross the Red Sea into freedom. For "the Lord drove the sea back by a strong east wind all night, and made the sea dry land, and the waters were divided. And the people of Israel went into the midst of the sea on dry ground, the waters being a wall to them on their right hand and on their left." [Exodus 14:21-22]

The people of Israel were able to cross the Red Sea but the Egyptians were destroyed by the receding of the waters. As the people slowly settled after the escape from the Egyptians, the band of tribes were made as one People, through a covenant made with Yahweh, and with Moses as their prophet. The covenant was: that Yahweh would give a new way of life, and a promise, to lead them into Canaan if they would obey His commandments [the 10 commandments or decalogue] and be their God.

2nd Turning point - David: around 1000 BC

As the people arrived in Canaan, the Israelite tribes settled and struggled to keep their new God-given identity and to achieve unity as a nation. This they were able to do through a king, David. David succeeded, through Yahweh's anointing, in making one great nation out of the northern tribes of Judah and the southern tribes.

David was a king loved by his people. As time went on, the kings of the Israelite people became of lesser quality than David. This is why the people look back to the reign of David as a reference point for the hope of another king like him, a "new David". Bethlehem, David's birthplace, and Jerusalem, his city, also became signs of hope in the minds of prophets and the People.

As the reign of David and his son, Solomon, were over, the nation soon split into two kingdoms: Israel in the north and Judah in the south. After 200 years of independent existence, the northern kingdom was conquered and devastated by the Assyrians.

3rd Turning point - Exile: 587-538 BC

The independent existence of the southern kingdom lasted for about 400 years. It too was conquered, but this time by the Babylonians. The Babylonians destroyed Jerusalem and deported tens of thousands of people to Babylonia. This was the beginning of the Exile.

The people Israel lived in exile for about 50 years. Although they were in danger of losing their cultural identity to the Babylonians, they did not. The Exile was turned into a kind of "retreat", a time of profound reflection and purification of their faith.

Then God worked a miracle through the person of, Cyrus, the Persian, who led his powerful armies against the Babylonians. He permitted the Israelite people to return to their land and rebuild their temple. This amazing turn of events came to be thought of as a "new exodus" - another journey of the people through the desert and back into the land God had given to His people.

Related resources:

• "Understanding the Old Testament", by Bernhard W. Anderson "Journey: Volume I - Torah", by Msgr. Marcel Gervais
• The Promised Land: Introductory Article
• The Promised Land: Three Theories of the Canaan Conquest

Israel's Organization into a Twelve-Tribe Confederacy

The Twelve-Tribe Confederacy

A striking feature in the early organization of the Israelites is their grouping into twelve tribes: each founded on the ancestors in Jacob's family line.

Jacob and his twelve sons

The twelve-tribe structure of Israel is read back into the ancestors described in the book of Genesis, namely: Jacob (who was renamed "Israel" after a crucial experience [Genesis 32:26-30]) and his twelve sons. The twelve tribes of "Israel" thus obtained their name from the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher [Genesis 35:23-26]. Each of these twelve sons was a leader of a tribe [Genesis 29:16-30:24; 35:16-20]. It was these twelve tribes which settled into Canaan and gained control of the whole country in a span of many generations. Full control of the land came to them in the time of David, around 1000 B.C.

United through the Covenant

Each of the twelve tribes functioned more or less on its own. Although there was no political unity, no central government, they had the Covenant Law and a shrine (where the Ark of the Covenant was kept) in common. Their unity was religious and not yet political. All of them believe that Yahweh was their King and that He fought their wars for them. Since the Yahweh and the Covenant made with Him was their source of unity, they also felt bound to assist each other, especially when one tribe or other was in trouble. As the tribes got together to help each other to fight the enemies, they eventually were led to the process of political unity - beginning with the tribes that settled in the northern territory of Canaan.

"May God rule"

The twelve-tribe confederacy basically was a theocratic community which had their common religious center at Shechem. Shechem was a great Canaanite city-state where Joshua called all the twelve tribes of "Israel" to a reaffirmation of the sacred covenant they made with Yahweh at Mt. Sinai. The reason for this reaffirmation was after entering Canaan and taking the land, "Israel" was tempted to adopt the religious practices of the Canaanites. Joshua thus led "Israel" to choose to serve Yahweh as their God, be faithful to the Covenant, and, in a manner of speaking, follow seriously the meaning of their name, "Israel": "may God rule".

A time of testing

The years after the entry into Canaan and before the establishment of the kingdom under David were rough years for the twelve tribes of "Israel". The people struggled to survive: ighting enemies and learning to farm from their Canaanite neighbours. It was a hard life for the twelve tribes of "Israel": they continually were tempted to follow the gods of their neighbours and thus incurred Yahweh's punishment in the form of encountering enemies and hostile forces. As the people cried out for God's mercy, God raised up a judge (a leader, a hero) to deliver His people. This pattern of sin, punishment, crying out to God, and the sending of a judge, was to be a ommon pattern in the life of the people until the establishment of the kingdom under David's rule.

Related resources:

• "Understanding the Old Testament", by Bernhard W. Anderson
• "Journey: Volume I - Torah", by Msgr. Marcel Gervais
• The Promised Land: Introductory Article
• The Promised Land: Three Theories of the Canaan Conquest
• Three Turning Points in the Life of Early Israel

St. Albert the Great, Bishop and Doctor of the Church

St. Albert the Great, Bishop and Doctor: ca. 1206-1280 A.D.

Feast day, November 15

Born of noble background in Germany
St. Albert the Great was a German, born in the family castle of Lauingen, on the upper Danube, in Swabia, Germany, around the year 1206 A.D. His father was the Count of Bollstädt, a powerful and wealthy ruler. In 1220 A.D., St. Albert was sent to an uncle in Padua so he can be educated in the University of Padua - a renowned center of the liberal arts at the time. In Padua, Albert was influenced by the Dominicans, that in 1222 A.D., when he heard the sermons of Blessed Jordan of Saxony - the one who succeeded Saint Dominic as head of the Order of Friars Preachers (the Dominicans) - Albert entered the Order as one of their postulants. This angered Albert's father, who heard of it, and wanted to remove his son from the Order by force. The Dominicans, however, discreetly moved Albert to another friary, probably at Cologne, where he finished his ecclesiastical studies, and then was ordained a priest.

Teacher of St. Thomas Aquinas
While teaching and studying at Cologne in 1228 A.D., then at Hildesheim, Freiburg-im-Breisgau, Regensburg, and Strasbourg, St. Albert soon developed a widespread reputation for his learning and intellect. He also went to teach and study at the University of Paris, where he received his doctorate in 1245 A.D. Then he was named regent of the newly established school, the studia generalia, at Cologne in 1248 A.D. Among his students at Paris and Cologne was St. Thomas Aquinas, whose genius he early perceived and proclaimed. St. Thomas Aquinas was to be St. Albert's friend and comrade in intellect until St. Thomas' death in 1274 A.D.

In defense of the Mendicant Orders
In 1254 A.D., St. Albert was named provincial of the Dominican Order. At about that time also, the mendicant orders of the Franciscans and the Dominicans, were being attacked by William of St. Armour, as not having a legitimate right to teach in the University of Paris. In 1256 A.D., as both St. Thomas Aquinas (Dominican) and St. Bonaventure (Franciscan) were doing their part to defend their religious orders, St. Albert traveled to Rome to support the two from there. St. Albert's mission was successful, because Pope Alexander IV condemned William of St. Armour. While in Rome, the Pope also noticed the role that St. Albert played for the mendicant orders, that he asked St. Albert to become master of the sacred palace and his personal theologian - an office instituted by Saint Dominic and always filled by a Dominican.

Settling his headquarters at Cologne
In 1257 A.D., St. Albert resigned from his position as provincial to devote himself to study. Then in 1259 A.D., with Peter of Tarentasia and Thomas Aquinas, they drew up a new study curriculum for the Dominicans. Although Albert wanted just to teach and write at this time, against his wishes, he was appointed bishop of Regensburg in 1260 A.D. by Pope Alexander IV. After two years, he resigned from this post as bishop and then went to resume his teaching at Cologne. Cologne was then to remain his headquarters for the rest of his life, although he was also called in to make several journeys in behalf of the Church. In 1263 A.D., Pope Urban IV (who succeeded Pope Alexander IV) appointed him to be papal legate to preach in Germany and Bohemia on behalf of a Crusade to the Holy Land.

A voluminous writer of the sciences and theology
A long period in St. Albert's life followed, during which he was able to write a lot. He produced an amazing number of books on every topic of learning known at the time: natural science, logic, rhetoric, mathematics, ethics, economics, politics, mineralogy, anthropology, biology, zoology, botany, weaving, agriculture, geography, navigation, and most especially, philosophy and theology. Though in the light of modern science St. Albert's scientific knowledge would be considered primitive, he is still basically the only one (except for Franciscan Roger Bacon), who seriously investigated the sciences since the time of the ancient Greeks.

Among his writings of a strictly religious nature, St. Albert wrote a treatise on mysticism, a commentary on the Gospel of Luke, and a treatise on the Blessed Sacrament. St. Albert saw in the Eucharist the great sacrament of unity - not only between Christ and the individual, but also among all who participate in the sacrament. The brilliance in these spiritual writings and all his written works (filling thirty-eight volumes), brought St. Albert the title "Universal Doctor", conferred on him by his own contemporaries. It was also his own peers who dubbed him Albert the Great.

Last years and death
In 1274 A.D., St. Albert was active in the Council of Lyons, working for the reunion of the Greek Church with Rome. He also brilliantly defended his disciple Thomas Aquinas (who already passed away) and his philosophical position against Bishop Stephen Tempier and a group of theologians at the University of Paris in 1277 A.D. He was partially successful in this effort since he was not able to prevent the University of Paris from condemning twelve of St. Thomas' theses. In 1278 A.D., a memory lapse progressed into two years of ailing health and mind (probably Alzheimer's Disease), which led to his death in Cologne on November 15, 1280 A.D.

Though he was never beatified, St. Albert was canonized and declared a Doctor of the Church by Pope Pius XI in 1931 A.D. The Pope did this by means of a "Decretal Letter" instead of the usual canonization. St. Albert the Great was also declared the patron of scientists and philosophers. The Church celebrates his feast on November 15.

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 Times, by Ransom

Important Dates in the History of the People Israel

Important Dates in Early Israel's History

The history of the Israelites can be traced to the biblical accounts of the patriarchs, and through historical records that ground their story in the turbulent eras of war in the Fertile Crescent.

1850 B.C. - Abraham

The story of the patriarch Abraham runs in the bible from chapters 12-23 of Genesis. It is a beautiful story of call, vocation, obedience, trust, and faith in Yahweh. According to historians, Abraham's time setting can be placed after the fall of the magnificent Third Dynasty of Ur (2060-1950 B.C.). During this time period, a seminomadic people, called Amorites, made several waves of migrations. Abraham's family may have been part of those migrations.

1720 B.C. - Hyksos rule in Egypt

Though Egyptian culture prospered, by the year 1720 B.C., the Hyksos people invaded Egypt and began their rule. Hyksos people were partly Semitic in origin. Abraham and his descendants also belonged to the Semitic race. It was in this time of history that Jacob, Abraham's grandson, had migrated to Egypt with all of his family, due to the drought and famine in the Canaanite region.

1700 B.C. - Joseph and the patriarchs

This was the period in the history of the people Israel when all of Jacob's descendants thrived in Egypt under the rule of the Hyksos people. For the Hyksos people, they did not mind the presence of foreigners in their midst. In fact, they welcomed it. And the rise to power of Joseph may have been possible because of this favorable context.

1250 B.C. - the Exodus

Hyksos rule did not last. Eventually, the Egyptians united themselves and overcame the Hyksos. This regaining of their independence made the Egyptians stronger and more in control of their territories. This shift of rule had a change in the attitude towards the people Israel. Soon, a pharoah "who did not know Joseph" came to the throne and used the people Israel as slaves for his building projects. It was the abject misery of this slavery in the hands of the Egyptians that Moses was called to lead the people Israel out of Egypt and into freedom. This event of freedom from slavery is called "the Exodus".

1220 B.C. - Canaan and the Judges

After escaping from Egypt, the people wandered in the desert for many years. Eventually, they were led to the land promised to them by Yahweh. The people's entry into Canaan was a process that spanned many generations. It took time before they organized themselves. While establishing themselves in the land, judges, led their theocratic twelve-tribe confederacy.

1025 B.C. - Samuel and King Saul

Samuel is the last of the judges of Israel. At this time, the people Israel were clamoring for a king "like the other nations". Samuel, who was the leader of the people, was called by God to anoint the first king of the people: Saul. Saul brought all the tribes of the confederacy into a more organized government.

1000 B.C. - King David and King Solomon

The kingdom of Israel experienced its greatest unity and organization during the reign of David. However, the temple of the people was only constructed during the time of King Solomon. In the reign of both David and Solomon, the kingdom was fully united: the tribes of the north together with the tribes of the south.

930 B.C. - the divided Kingdom

After the reigns of kings David and Solomon, the nation was split into two kingdoms: Israel in the north, and Judah in the south. This was a period when the Hebrew people, especially their kings, started to neglect the law and become unfaithful to Yahweh.

850 B.C. - Elijah and Elisha

Because of the infidelity of His people, Yahweh raises up prophets. These prophets are called by God to remind the people of their covenant with Yahweh. Prophets are basically the spokespersons of God - telling people of their sinfulness and reminding them to repent and amend their ways. Elijah was one such prophet. After Elijah's mission, his follower Elisha, took over.

750 B.C. - Amos and Hosea

This was the period of the prophets Amos and Hosea. Though powerful in word and deed because of the presence of Yahweh's Spirit in them, the prophets are usually ordinary people. Amos was a shepherd from Tekoa (Amos 1:1), and Hosea, was even called by Yahweh to marry a prostitute named Gomer, for the sake of prophesying to Israel.

721 B.C. - fall of Israel

Despite all the calls of the prophets for the people to relent from their sinful ways, they persisted. Eventually, the people experienced what the prophets were warning them about: destruction. In 721 B.C., the Assyrian people conquered and devastated Israel - the northern kingdom.

620 B.C. - Jeremiah and Ezekiel

Again and continually, Yahweh raises up prophets to remind His People to refrain from their wicked ways. This time, He calls Jeremiah and Ezekiel. Jeremiah was hesitant to obey Yahweh's call for he was very young (Jer 1:6-9). Ezekiel, on the other hand, was a priest and the son of Buzi (Ezek 1:1-3). He was called to preach to those who were exiled by the destruction of the northern kingdom.

587 B.C. - Judah falls

Despite all the calls to reform of the prophets, the people did not heed them. Eventually, the southern kingdom, Judah, also falls. They were conquered this time by the Babylonian people. The Babylonians deported the people to Babylonia. This started the period of the Exile.

587-538 B.C. - the Exile

The Exile lasted for about 50 years. Despite the danger of being absorbed into Babylonian culture, the people preserved their cultural and religious identity.

538 B.C. - Cyrus the Persian

At this time, Cyrus the Persian led his armies against the Babylonians. Cyrus permitted the people to return to Canaan and to rebuild their temple. This was another journey of the people in the desert - a second Exodus back to their land.

440 B.C. - Nehemiah

Nehemiah was the cupbearer to the king Artaxerxes (Neh 1:11). He was called by Yahweh to organize the work in rebuilding the Temple for the people. Under Nehemiah's leadership, the walls of Jerusalem were rebuilt, and a sense of purity of community and worship was reestablished.

330 B.C. - Palestine under Greeks

At this time, Alexander the Great's armies marched across Asia Minor. The Greek way of life and culture influenced much of the regions conquered. This included the people Israel - many of whom became Greek-speaking Jews. An example of this Greek influence is the Wisdom of Solomon - a book in the bible that espouses a Hellenistic world view and context.

165 B.C. - the Maccabees

The presence of the Greeks created a Hellenistic movement - the Hellenization of cultures within their domains. This included all of Jewish life. The Jews who rebelled against this Hellenization were the Maccabees. Their resistance movement led to a full-scale war. These and other Jews were able to achieve a century of independence, before a Roman ruler, Pompey, came to Jerusalem in 63 B.C.

Related resources:

• "Understanding the Old Testament", by Bernhard W. Anderson
• "Journey: Volume I - Torah", by Msgr. Marcel Gervais
• The Promised Land: Introductory Article
• The Promised Land: Three Theories of the Canaan Conquest
• Three Turning Points in the Life of Early Israel
• The NRSV, [the New Revised Standard Version] Catholic Edition

Memorial of Saints (November 14)

St. Lawrence O' Toole became a monk, was named abbot, and then made archbishop of Dublin. Lawrence was involved in the conflict between England and Ireland at the time. In 1175 A.D., while negotiating a treaty, an attack was made on his life. He survived the attack and perseveringly conducted further negotiations. He journeyed to Normandy and passed away on the way back (died ca. 1180 A.D.).

St. Alberic joined the Benedictines, became prior of the Utrecht cathedral, and was eventually named bishop of Utrecht. Noted for his learning, Alberic was also known for his successful missionary work among the Teutons (died ca. 784 A.D.).

St. Dyfrig became a monk and founded monasteries at Henllan and Moccas. Also known as Dubricius, tradition says that he became the first bishop of Llandaff. His two monasteries also attracted numerous disciples, and with this number, he was able to found many other monastic communities. Dyfrig died and was buried on Bardsey Island off the coast of Wales in ca. 545 A.D.

St. Nicolas Tavelic was a Franciscan who spent twenty years as a missionary in Bosnia. In 1391 A.D., together with three companion Franciscans, he went to Jerusalem to preach the gospel. Since Jerusalem was under Muslim control at the time, Nicholas and his companions were killed by the Muslims. St. Nicholas Tavelic is the first Croatian saint, and together with his companions, became the first martyrs of the Custody of the Holy Land (died ca. 1391 A.D.).

St. Joseph Pignatelli was a Jesuit who played an important role during the history of his Order - during the 1773 suppression and the 1814 restoration. Joseph journeyed to Russia to join the Jesuits that escaped the suppression of their Order through the political influence of Russia's Catherine the Great. Joseph eventually became master of novices, provincial of Italy, and a teacher in diocesan seminaries. Three years after his death, Pope Pius VII restored the Jesuit Order throughout the world (died ca. 1811 A.D.).

St. Sidonius was an Irish abbot who established several monasteries and labored hard for the evangelization of his peoples (died ca. 7th century).

"Called by Name" by Robert J. Furey

"Called by Name" by Robert J. Furey

Introduction:

Many books have been written on the theme of vocation or calling. This book speaks of a more specialized concept of vocation: calling. Author Robert J. Furey, a psychotherapist by profession, speaks about callings from the perspective of a counselor. He guides his readers to see how God, in His wisdom, personally asks each one of us to do something that only we can do. Furey encourages the reader to discover for himself that unique call or mission, that defines him and makes him more aware of God who calls him by his own name.

Callings equip us with courage and abilities

According to Furey, the mystery of God's call equips each one with the miracle of having the perfect combination of abilities to meet the challenges inherent in his specific call. Initially, as is usual in anything unknown or part of God's mystery, fear is present and felt in truth. But author Furey writes that once a leap of faith is made, courage miraculously materializes and the person's particular path in life becomes clearer. A specific direction emerges and looms before him. When that person discovers the calling's origin, he eventually realizes that it comes from God.

The book is sourced from many materials

This book by Furey comes from a number of sources. Although the concept of calling is often associated with the Christian faith, Furey draws also from other disciplines: psychology, philosophy, literature, medicine, anthropology, management studies, political science, biology, and history. However, with all these materials and sources he integrates in his work, he humbly states that the book is an explanation of the nature of calling, and does not presume to be the explanation. He further writes that the book is more of an introduction to the nature of calling rather than a conclusion. According to him, the final word on the mystery of God's call really belongs to the reader himself and to God.

The chapters of the book

Below is an outline of the chapters of the book. The book is easy reading. It is light and brief, spanning only 166 pages. For those privileged with time, it can be read in one sitting:

• Callings
• A Well-Known Secret
• Callings Denied
• Callings Found
• Hearing Your Calling, Seeing Your Vision, Finding Your Mission
• Conclusion

Final words by the author

Towards the end of the book, Furey writes with an inspiring thought:

"There are no small callings. Each one of us is called to make a great contribution. Each calling invites us to do wonderful things in our lives. Some visions lead to fame and fortune; others do not. But each calling is equally significant and necessary.

If we listen for our callings and live the missions we have been given, we will receive the power, courage, awareness, and passion to move the mountains that wait for us. All the while we will be moving closer to the force that calls us by name, closer to the force that sends the breeze."

The People Israel and the "Promised Land"

"The Promised Land" - A biblical history of the Hebrew people and their struggle for land.

The Hebrew people had their faith and their history intertwined. Much of how they struggled for land can be seen in biblical history. Other sources of their history are based on archaeological evidences. This article will focus on the former: their struggle for land according to the Scriptures.

The Fertile Crescent

From the earliest times, the Fertile Crescent was already the scene of a fierce struggle for land. This coveted area was periodically invaded by peoples from Arabia, Asia Minor, the Caucasian highlands, or Egypt - peoples who sought a strip of the good earth to call their own, or who fought to expand their territory, at the expense of others. Palestine by virtue of its geographical location was inevitably drawn into this incessant conflict. This little country, sometimes called Canaan, was the place where small nations fought for living space, and where big nations fought their wars. It was in this little country that the Hebrews came. Like other people in the ancient world, they were at first a landless people. Their faith in Yahweh, their God, led them to conquer land in order to fulfill their historical destiny. This led them to engage in conflict with many Canaanite natives. It was their faith in Yahweh that helped them win.

The Conquest of Canaan

In the book of Deuteronomy, the elevation of Joshua to leadership was a factor in the conquest of Canaan (see Deuteronomy chapter 34 and the book of Joshua). In Joshua 1:1-9, we see Yahweh summoning Joshua to lead Israel across the Jordan into the Promised Land - a land extending from the southern wilderness to the high Lebanon ranges to the north...even beyond to the river Euphrates (see Genesis 15:18). Joshua is told that this segment of the Fertile Crescent will be Israel's land if they follow one condition: that the "book of the law" (the Deuteronomic Law) must be obeyed and studied diligently (Joshua 1:7-9). This is the key to success. Obedience to Yahweh's commands will be rewarded with victory and prosperity; but disobedience will bring the divine judgment of suffering and failure.

The Geography of Canaan

Canaan was the original name of the land that was in dispute between many peoples. (Palestine became its later name.) The most striking topographical feature of this land is the central backbone of hill country lying between the deep cleft of the Jordan and the coastland of the Mediterranean. The hill country is cut, in the area of Mount Carmel, by a valley known as Jezreel (or Esdraelon), which gives access to the Jordan Valley. In ancient times, the main military and commercial highway from Egypt to Mesopotamia (present day Iraq) ran along the coast, then turned into the Valley of Jezreel and veered northward to Damascus (in present day Syria). Important fortified cities were located along this route - notably Megiddo, which guarded the pass leading from the southern coastal plain into the Valley of Jezreel. Many decisive battles, both ancient and modern, have been fought for the control of this strategic pass and for the fertile valley.

Israel's Conquest of Canaan

Joshua 1-12 sets forth the dramatic story of the Israelite conquest of Canaan. In this story, we see how Joshua, through the help of Yahweh, won the land in three swift, decisive military campaigns. The whole land was given to the invading Israel tribes in a holy war "because Yahweh, the God of Israel, fought for Israel" (Joshua 10:42). The thoroughness of the conquest is detailed in Joshua 11:16-23. This story is the view of the Deuteronomistic historian, from which the traditions of this bibical narrative are sourced from. The writer uses these traditions: tribal stories, cultic legends, and maybe material from the Old Epic tradition that is also found in the other books of the Bible - Genesis, Exodus, and Numbers.

Evidence from Archaeology

With regard to the situation in Canaan (Palestine), the archaeological picture is blurred. On one hand, there is clear evidence that some fortified cities were violently destroyed, as indicated by layers of ash. On the other hand, some fortified cities that Joshua took, according to what the bible says, were not destroyed. This archaeological period is said to be the transition from the Late Bronze period (c. 1550-1200 B.C.E.) to the Early Iron period (c. 1200-900 B.C.E.). According to Joshua 6:24, Jericho was burned to the ground. However, archaeological investigation shows that the wall which supposedly "came tumbling down" actually dates back to the third millenium B.C.E. (before the Common Era) and was destroyed in the middle of the sixteenth century. Though this archaeological evidence may blur our knowledge of what the bible says of Israel's conquest of Canaan, we must see that archaeological evidences are meant to shed light on the truth and not to prove or disprove the biblical record.

Related resources:

"Understanding the Old Testament", by Bernhard W. Anderson

Memorial of Saints (November 13)

St. Frances Xavier Cabrini tried to enter the convent twice, but was declined admission for health reasons. She became a schoolteacher instead. But when the local bishop encouraged her to become a missionary, Frances organized a small community of sisters in 1880 A.D. She received papal approbation for her community in 1887 A.D. (her Rule would be approved years later). Her community took the name Missionary Sisters of the Sacred Heart. Upon seeking an audience with Pope Leo XIII, her community was commissioned to take care of some 50,000 Italian immigrants in the USA. They started their work in New York, and then extended it to Chicago, New Orleans and other USA cities. Frances and her communities also extended their work and foundation to France, Spain, Italy and in the other parts of the Americas (died 1917 A.D.).

St. Stanislaus Kostka walked from Vienna to Rome to plead his case with the Pope, because the Jesuit provincial in Vienna refused to admit him to the novitiate. On his way to Rome, Stanislaus encountered St. Peter Canisius, who encouraged the young man in his desire for a Jesuit vocation, but tested him by assigning him to menial tasks. Eventually, the master general of the Jesuits, St. Francis Borgia, accepted the young man. Stanislaus became a Jesuit novice, but died nine months after his admission to the novitiate. Stanislaus was known for his studious ways, deep religious fervor, and mortifications (died ca. 1568 A.D.).

St. Homobonus was a tailor and a cloth merchant in Cremona, Lombardy, in northwest Italy. He was so generous to the poor that he was called the "Father of the Poor". Of a middle-class family, he was canonized a saint only two years after his death - and during a time when almost all canonizations were for bishops, monks, martyrs and royal personages. St. Homobonus is the patron saint of tailors, shoemakers, garment workers, merchants and business people (died ca. 1197 A.D.).

St. Didacus lived as a recluse in his youth under the guidance of a priest. He then became a Franciscan lay brother at Arrizafa. He was sent to the missions in the Canary Islands, and then spent his last years in Franciscan friaries in Seville, Salcedo and Alcalā. St. Didacus was noted for his healing powers and miracles (died ca. 1463 A.D.).

St. Arcadius was a married man with children. He and his children were all exiled to Africa by Arian King Genseric, when they refused to adhere to the Arian beliefs. The Roman Martyrology records that they were tortured and the put to death. Listed among the children of St. Arcadius were: Paschasius, Eutychian, and Paulillus (died ca. 437 A.D.).

St. Brice was brought up by St. Martin of Tours. Before his change of heart, Brice became vain, overly ambitious, and held Martin in contempt. Despite this attitude, St. Martin was very patient with Brice. In time, Brice felt remorse and asked Martin's forgiveness. Eventually, he succeeded St. Martin as bishop of Tours in 397 A.D., but upon taking office, he reverted back to his old self. Because he neglected the needs of his diocese, Brice was exiled. He went to Rome and in the years of his exile there, he repented and mended his ways. Brice was able to return to his diocese and ruled it with such humility and holiness that he was venerated by the people at the time of his death (died ca. 444 A.D.).

St. Eugenius of Toledo became a cleric in the cathedral of Toledo, Spain, under St. Helladius. He then decided to become a monk at Saragossa. When he was appointed bishop of Toledo in 647 A.D., it was against his wishes, but he had to accede. He administered the see very well and was also known to be a good musician and poet - with writings that are still preserved to this day (died ca. 657 A.D.).

St. Maxellendis fled into hiding when her father insisted that she marry Harduin of Solesmes. It was against her wishes because she planned to enter a convent. Harduin and several of his friends sought her. When Maxellendis was discovered, she fought and struggled strongly against them. In his rage, Harduin killed Maxellendis. In an instant, Harduin was struck blind. When Maxellendis' body was brought to Caudry, Harduin begged forgiveness before Maxellendis' coffin and suddenly his sight was restored (died ca. 670 A.D.).

St. Kilian was a relative of St. Fiacre - an Irish hermit who was given large tracts of land for him to develop and build a hospice for travellers. Nothing much is known of Kilian save for his being born in Ireland and becoming a missionary to Artois, in Gaul (died ca. 7th century A.D.).

St. Nicholas I was elected pope in April 22, 858 A.D. and exhibited the courage and energy by which he became known. He insisted on the sanctity and indissolubility of marriage. Aside from concerning himself with the politics of his time, Nicholas also encouraged missionary activities. He sent St. Anskar as a missionary to Scandinavia and also sent missionaries to Bulgaria. But his noted achievement as pope was to restore the papacy to its highest prestige, without neglecting also the apostolates to the poor, matters of justice, and the reforms needed in the Church (died ca. 867 A.D.).

St. Abbo of Fleury entered the monastery of Fleury-sur-Loire, in present-day France. In 986 A.D., he became director of the monastery school in Ramsey, Huntingtonshire, England. When he returned to Fleury, he was elected abbot. St. Abbo became a diplomat - settling disputes and mediating between warring factions. Because of his zeal for peace, he was killed. Abbo was also widely known as a scholar and a writer (died ca. 1004 A.D.).

Sts. Nicholas Tavelic, Adeodatus Aribert, Stephen of Cueno and Peter Narbonne were Friar Minors. Nicholas was sent as a missionary to Bosnia and evangelized the people there for 20 years. Then he was sent to Palestine for another mission. It was here that he was arrested and imprisoned for preaching the Christian faith to the Moslems. Arrested together with him were: Adeodatus, Stephen and Peter. The four were hacked to death in Jerusalem (died ca. 1391 A.D.).

Sts. Aloysius Versiglia and Callistus Caravario were Salesians of Don Bosco. Aloysius led the first Salesian mission to China. After 15 years, he was consecrated bishop. Callistus was also sent to China as a missionary. Bishop Aloysius ordained Callistus and appointed him Vicariate of Shiu Chow in 1929 A.D. When the two missionaries defended the safety and virtue of three young Chinese women, they were arrested and put to death (died ca. 1930 A.D.).

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

St. Leo the Great, Pope and Doctor: ca. 400-461 A.D.

Feast day, November 10

Birth, diaconate, and election to papacy
There is no exact nor reliable information about the birth of St. Leo. But it was around the year 400 A.D. that he was probably born in Rome of Tuscan parentage. He served as a deacon under Pope Celestine I and Sixtus III, and achieved a certain eminence. He acted as peacemaker between Aetius and Albinus - imperial generals whose quarrels endangered Gaul from attacks by the barbarians. While in Gaul, Pope Sixtus died, and a deputation was sent to inform Leo that he had been elected to the papacy. St. Leo thus returned to Rome for his consecration on September 29, 440 A.D.

The Eutychian controversy
St. Leo at once began his pastoral duties with a series of ninety-six still extant sermons on faith and charity. He strenuously opposed Manichaeanism, Pelagianism, Priscillianism, and Nestorianism. In 448 A.D., he was faced with the Eutychian problem. Eutyches, an archimandrite in a monastery at Constantinople, denied the two natures of Christ in one person. St. Leo was able to resolve this Eutychian problem through the Council of Chalcedon in 451 A.D. In the Council, St. Leo confirmed the doctrine of the Incarnation against Eutyches, who erred by professing and teaching that Christ had only one nature - His divinity. The bishops of the Council then endorsed the letter of St. Leo as regards this controversy and said: Peter has spoken through Leo.

Invasions by the Huns and the Vandals
In 452 A.D., Attila and his Huns, after overrunning Greece and Germany, invaded the northern cities of Italy, and were about to attack defenseless Rome, when he was dissuaded by Leo in a face-to-face meeting at Peschiera. St. Leo managed to convince Attila to spare Rome by offering him an annual tribute. Three years later, St. Leo was not as successful with the Vandal Genseric from Africa, who plundered and pillaged Rome for fifteen days, but agreeing not to burn the city. On his part, St. Leo ministered to the stricken populace and worked to rebuild the city and the churches. He also sent missionaries to Africa to minister to the captives Genseric took back with him.

Declared Doctor of the Church in 1754 A.D.
The reason St. Leo was proclaimed a Doctor of the Church by Pope Benedict XIV in 1754 A.D., was because of his writings and sermons. Chief among the writings was his Tome, a famous letter he wrote to the Archbishop of Constantinople, Flavian, that expressed the Christian doctrine that Christ had two natures in one person: the human and the divine.

Aside from his major work the Tome, St. Leo produced also one hundred forty-three letters. It was his sermons that the Church prizes so much that it included them in the Office of Readings for such main feasts as Christmas and Epiphany. Five sermons of Leo on the Beatitudes are also included in the Office of Readings. A total of twenty-six of his sermons are thus excerpted in the Office of Readings - the same number as that of St. Ambrose's, and second only to St. Augustine's eighty-two sermons.

St. Leo died in Rome on November 10, 461 A.D., and his relics are now preserved in the Vatican Basilica.

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.

32nd Sunday of the Year (A)

(Edited) Reflections, 32nd Sunday of the Year (A) - November 6, 2011

Liturgical readings

Wisdom 6:12-16
Psalm 63
1 Thessalonians 4:13-18
Matthew 25:1-13

"Keep your eyes open, for you know not the day."

The NRSV (New Revised Standard Version) bible uses the terms "bridesmaids", "foolish", and "wise" in this Sunday's gospel. The Jerusalem Bible uses the same words, except for the term "sensible", instead of "wise". The New American Bible uses the same terms as the NRSV, but subtitles the parable as the "Parable of the Ten Virgins", and uses the term "virgins" once in the parable. The Good News Bible has simpler terminology: it uses the term "girls", instead of bridesmaids or virgins. But the crux of the parable Jesus wants His hearers to understand lies in the wide difference between "foolish" and "sensible" (or "wise").

The parable Jesus explains to His hearers prefigures the return of the Son of Man - the return of which no one does not know, not "day or the hour". Although no one knows the exact time of His return, the parable teaches a lesson to be sensible and wise. In the context of the parable, sensibility and wisdom means having what is needed before the Lord's return. For the five wise bridesmaids, this meant having enough oil for their flasks so that their torches will remain lit till the bridegroom arrives. If one place oneself in the context of this parable, you can reflect and discern well what it means to you personally: what is the one thing necessary for me to be and to have before the Lord's return?

As the end of the liturgical year nears, there will be two more Sundays left, before the start of Year B in the Church's cycle of liturgical celebrations. And the next two gospel passages has for its common themes that of stewardship, service and judgment. These last two gospel passages that will be heard in the next two Sundays presents the image of God as a Master entrusting talents to His servants, and a King who judges the world at the end of time. For today's gospel passage, God is presented in the image of a Bridegroom. All these images of God requires one to understand well God's wisdom: that He is both Judge and Divine Mercy. Wisdom calls us to a better awareness of God's sovereignty over life and death, time and eternity.

Saints With Feasts and Memorials Celebrated in the Month of November

Solemnity of All Saints: Originating in the 4th c. Eastern feast of all Martyrs, and attested to by St. Ephrem (died 373 A.D.), Pope Gregory IV established this commemoration for all the Saints of the Roman Church in 835 A.D. Originally celebrated on Easter Friday, it came to be held in Rome on 13 May; later, in the 9th c. A.D., it was transferred to 1 Nov., the date of its celebration in Ireland where it countered the Celtic pagan feast of the Druids. (November 1)

Martin: (died 1639 A.D.); born in Lima of a Spanish father and a black slave mother; O.P. lay brother who humbly ministered to the poor and the sick, especially African slaves; devoted to the Holy Eucharist; a close friend of Rose of Lima; patron of social justice and of peoples of mixed races. (November 3)

Charles Borromeo (died 3 Nov. 1584 A.D.): at age 46; cardinal and secretary of state at age 22 for his uncle, Pope Pius IV; implemented reforms of Trent in his diocese of Milan; founder of seminaries; considered a model pastor by many bishops, including Francis de Sales; held five provincial councils and 11 diocesan synods; patron of catechists and of catechumens. (November 4)

Leo: (died 461 A.D.); eminent pastor and preacher; defender of the Roman primacy; combatted Pelagianism and Manichaeism; his Tome on Christ's two natures was adopted by the Council of Chalcedon 451 A.D.; many of his prayers are found in the Sacramentary; saved Rome from marauding Huns and Vandals. (November 10)

Martin of Tours: (died 397 A.D.); from Pannonia (in Hungary); soldier turned Christian at 18; disciple of St. Hilary; at Liguge, founded the first monastery in the West; bishop of Tours; first non-martyr with annual feast in the Western Church; patron of soldiers, winegrowers, and of France. (November 11)

Josaphat Kuncevych (died 1623 A.D.); born in Poland, raised Ukranian Orthodox, becoming a Basilian monk of the Ruthenian Rite at Vilna; bishop of Polotsk; his fidelity to the Roman See and his desire for union between the Ukranian Church and Rome led to his murder at Vitebsk; first formally canonized saint of the Eastern Rite (1867 A.D.). (November 12)

Albert (died 1280 A.D. at Cologne): from Swabia; O.P. master of philosophy, theology and the natural sciences, especially Aristotle; teacher of St. Thomas; Provincial of the German Dominicans (1254-1257 A.D.), becoming bishop of Regensburg; prolific writer (38 quarto volumes in print); wrote on the cult of the Sacred Heart; patron of scientists. (November 15)

Margaret: (died 1093 A.D.); from Hungary; wife of King Malcolm III of Scotland and mother of eight; helped root out paganism; her love for the poor became legendary; patroness of Scotland. (November 16)

Gertrude: (died 17 Nov 1301 A.D.); born in Thuringia; Benedictine mystic who wrote on the meaning of suffering, the Sacred Heart, the Trinity, and God’s love, most important work: Legatus Memorialis Abundantiae Divinae Pietatis (The Herald of Divine Love). (November 16)

Elizabeth of Hungary (died 1231 A.D. at age 23); wife of Louis VI of Thuringia and mother of 3; as a widow, she became a Franciscan tertiary, dedicated to the needs of the poor and the sick; canonized only 4 years after her death; patroness of the Franciscan Third Order and of Catholic charities. (November 17)

Cecilia or Cecily: (died 3rd c.? A.D.); known from her legendary Passio, a poem which exalts Christian virginity; honored in Rome since 5th c. A.D.; mentioned in the Roman canon; patroness of sacred music because of the song of God in her heart. (November 22)

Clement I: (died c. 100 A.D.); under Trajan; fourth bishop of Rome; wrote famous epistle to the Corinthians; mentioned in the Roman Canon. (November 23)

Columban or Columbanus: (died 615 A.D.); Irish monk and missionary to France; wrote a strict monastic rule and Penitential; founded monasteries at Luxeuil, Bobbio, and elsewhere; exiled to Italy for denouncing court immortality and lax bishops; died at Bobbio. (November 23)

Andrew was one of 117 people who were martyred in Vietnam between 1820-1862 A.D. The last of the martyrs were 17 laypersons, one of them a 9-year-old, executed in 1862 A.D. (November 24)

Catherine of Alexandria: this martyr was a learned woman of the early fourth century, who, following her conversion at the age of eighteen, preached the Gospel throughout Alexandria in Egypt. While imprisoned by the emperor Maximus, she converted both the empress and the leader of the armed forces and for this she was martyred. (November 25)

Memorial of Saints (November 7)

St. Engelbert was appointed archbishop of Cologne in 1217 A.D. He governed the diocese well, encouraged monastic life, and was very generous with the poor. Deeply involved in the politics of his time, he denounced his cousin Frederick (Count of Isenberg), for getting the property of the nuns which St. Engelbert administered. Frederick retaliated by killing his cousin, St. Engelbert (died ca. 1225 A.D.).

St. Ernest was abbot of the Benedictine abbey of Zwiefalten in Germany. He joined in one of the Crusades of the Church against the Moslems, and preached in Arabia and Persia. Captured by the Moors because of his zeal in preaching, he was tortured to death in Mecca (died ca. 1148 A.D.).

St. Herculanus was bishop of Perugia, Italy. When the pagan tribe of the Ostrogoths captured Perugia, St. Herculanus was beheaded by the leader of the Ostrogoths (died ca. 547 A.D.).

St. Florentius was an Irish priest who decided to live as a hermit at the foot of a mountain near Alsace, France. When he cured the blind and mute daughter of King Dagobert, the king helped Florentius found a monastery near Haslach. He eventually became bishop of Strasbourg and the founder of St. Thomas Monastery (died ca. 693 A.D.).

St. Willibrord was an Englishman sent with eleven companions to the missions in Friesland, northern Europe. In 695 A.D., he was made bishop of the Frisians with his diocese established at Utrecht (now in the Netherlands). Willibrord extended his missionary activities to Upper Friesland and to Denmark. This made him known as "the Apostle of the Frisians" (died ca. 739 A.D.).

Memorial of Saints (November 6)

St. Bertille entered the monastery of Jouarre, where she cared for the sick, the education of children, and the care of visitors to the monastery. Because of her efficiency, she was chosen to be the monastery's Prioress. When the Abbess of Chelles - another monastery - needed a group of nuns to lead her novices, she went to the Abbey of Jouarre to recruit a group of nuns. Bertille was chosen as leader of this group. Eventually, St. Bertille became the abbess of Chelles in 646 A.D. Because of her competence in administration (and her holiness), she attracted Queen Bathildis to also take the monastic habit in 665 A.D. (died ca. 692 A.D.).

Bl. Margaret of Lorraine married Duke René when she was twenty-five. In 1492 A.D., she was widowed and left with three children. She however devoted herself to administer well the ducal estate left by her husband. She also took time for works of charity. Then, after some time, she met St. Francis of Paola and was influenced by him. She lived austerely, and eventually entered a convent when all her children learned to be on their own. Years past and she soon left this convent with some companions, and founded a Poor Clare convent in Argentank, Brittany. Though she was offered the position of abbess, she declined it (died ca. 1521 A.D.).

St. Paul of Constantinople succeeded Alexander to the see of Constantinople in ca. 336 A.D. Paul had to contend with Arians who wanted to change the Church's orthodox teaching on the human and divine nature of Christ. Because of his orthodox stand, Paul was exiled to Pontus. He sought support from Pope Julius I, St. Athanasius, and the Western emperor Constans I. The continued struggle with the Arians caused him to experience further exiles: to Mesopotamia, to Emesa and then to Armenia. Tradition tells the story that Paul was strangled to death by the Arians in Cucusus, Armenia (died ca. 350 A.D.).

St. Leonard of Noblac became a monk at Micy. He lived as a hermit at Limoges, and was given land by his godfather, King Clovis I. Leonard founded Noblac monastery on the land granted to him. From this monastery, the town of Saint-Leonard developed. St. Leonard evangelized the areas surrounding the Noblac monastery and the town of Saint-Leonard. He is patron saint of women in labor (because of his help in the safe delivery of the King's wife), and prisoners of war (because every captive Leonard visited was released by King Clovis (died ca. 559 A.D.).

St. Melaine was born in Brittany. Nothing much is known of him save for his becoming a monk and his election as bishop of Rennes - in present-day western France. A very active bishop, St. Melaine participated well in the Council of Rennes. He also removed idolatry from his diocese and found much favor from King Clovis. He spent his last years in a monastery he built at his birthplace in Placet, Brittany (died ca. 530 A.D.).

St. Illtud is a Welsh saint. He married Trynihid and served in the army. When one of his friends was killed in a hunting accident, he and his wife lived as recluses. Illtud eventually left his wife to become a monk. But after some time, he returned to his eremitical life. As a hermit, he attracted many disciples and organized them into Llaniltud Fawr Monastery. This monastery eventually became a center of missionary activity in Wales. Many miracles were attributed to him - especially the cessation of a famine in Brittany (died ca. 535 A.D.).

St. Winnoc came from Britanny. Together with three companions, he became a monk at St. Peter's Monastery at Sithiu (Saint-Omer). After some time, he and his three companions were sent to found a monastery among the Morini, with him as abbot. This monastery became the center of their missionary work. Venerated for his holiness and miracles, St. Winnoc also built a church and a hospital (died ca. 717 A.D.).

St. Demetrian became a monk at St. Antony's monastery. When the abbot died, Demetrian succeeded as abbot, and served the monastery for forty years. Then, despite his objections, he became bishop of Khytri and administered his diocese for twenty-five years. When the Saracens made a raid on his country (Cyprus), he was able to persuade the invaders to release their Christian captives (died ca. 912 A.D.).

St. Barlaam of Khutyn gave away his inheritance to the poor after the death of his parents. He became a hermit at Khutyn on the Volga River. As disciples flocked to him because of his holiness, he organized them into a monastic community. His grave became a pilgrimage site where numerous miracles were reported to have occured (died ca. 1193 A.D.).

31st Sunday of the Year (A)

(Edited) Sunday Reflection: 31st Sunday of the Year (A) - October 30, 2011

Liturgical readings

Malachi 1:14b - 2:2b, 8-10
Psalm 131
1 Thessalonians 2:7b-9, 13
Matthew 23:1-12

"Whoever humbles himself shall be exalted."

Chapter 23 of the gospel of Matthew describes Jesus being at loggerheads with the scribes and the Pharisees of His time. Verses 1-12 describes how He rebutts the Pharisees' hypocrisy and vanity; verses 13-32 describes how He spoke of a sevenfold indictment against them; and in verses 33-36 He opens their eyes to their crimes - warning them of an impending punishment. Jesus came into conflict with the scribes and Pharisees of His time, because He wanted to teach His people the virtue of humility - an advocacy He exemplified very well during His entire earthly life.

How is the virtue of humility extolled along the centuries of the Christian faith? In a 14th century work, "The Imitation of Christ", there is a passage on the subject of humility:
"You must not be interested in acquiring 'the shadow of a mighty name', or gathering a wide circle of acquaintances, or winning personal affection, for these things may distract you and lead you to darkness of heart. Show yourself humble in all things."
We will realize the truth of this classic counsel only when one actually experiences that darkness of heart caused by any sin against the counsel taught above.

Humility is a difficult virtue to practice. It is difficult especially when one relies too much on individual strengths and intelligence. But the practice of humility becomes easier when the source of strength is from God in prayer and work (Benedictine 'ora et labora'), silence, solitude and reflection. It is also easier when in a time of need, one asks help from others. To humble oneself before God and our neighbor is an opportunity to know, love and serve the Lord better, and to realize how He wants each of those who follow Him to know that everything good in oneself and in others comes from a merciful and just Father in heaven.

The Blessed Mother, the Missionaries to the Americas and "The Saints for All Seasons"

Saints for All Seasons, by Msgr. John P. Kleinz

This Christian classic gives short biographical sketches of selected saints and provides an introduction on what a saint is and his or her significance Catholic spirituality today. This is a book anyone will love to read over and over again because the saints portrayed are as humanly as everyone is.

A brief introduction

The book is meant for all Catholics of all walks of life. Though the core content is composed of short biographies of selected saints, there is a special focus on the Blessed Mother and an Introduction explaining what what a saint is and how the veneration of the saints have evolved through the centuries. The saints' short biographical sketches spans three to four pages and is written in a colorful and interesting style. What is unique about these hagiographical sketches is that they include some quotations and the saints wrote in their lifetime.

Chapters of the book

• Introduction - What is a Saint?
• Chapter One: Mother of God
• Mary's Role in the Church Today
• Marian Prayers
• Marian Shrines
• Chapter Two: Eight Role Models for Priests
• Chapter Three: Missionary Martyrs
• Chapter Four: Missionaries to the Americas
• Saint Martin de Porres (feast: November 3)
• Saint Turibius de Mogrovejo
• Saint Peter Claver, SJ
• Fray Juniper Serra, OFM
• Father Damien
• Mother Marianne of Molokai
• Bishop Frederic Baraga
• Father Jean Pierre Aulneau, SJ
• Father Pierre Jean de Smet, SJ
• Saint Marguerite Bourgeoys
• Saint John Neumann
• Chapter Five: Nine Foundresses
• Chapter Six: Eight Jesuits
• Chapter Seven: Saints of the Early and Medieval Church
• Chapter Eight: A Woman for Our Time - Venerable Mary Katharine Drexel

About 48 holy men and women featured in the book

The 48 holy men and women are categorized according to the chapters given above. Some of these holy men and women are not yet beatified or canonized, but because of the witness of their holy lives, they are included by author Msgr. Kleinz in his work. One of them, Brother Charles de Foucauld, has been beatified last November 2005.

For those who collect books on the lives of the saints, this work on the holiness of the Church's witnesses will inspire readers to surely reread and learn more after a second reading. The facts given in the book are precise and the information concerning the holy man or woman is as historical as the sources from which they came from. The remarkable inspiration each life gives springs from the pages, and will certainly influence the reader to follow the heroic spirit exemplified. Most inspiring are the lives of the martyrs, who witnessed to Christ with their own lives. The martyrs' courage was raised by the Spirit to a level of courage that one can see as only coming from God Himself.

St. John Paul II (2001-2005 A.D.)

Series: On the life of John Paul II

From 2001 - 2005 A.D.

Calling a consistory

In mid-February 2001 A.D., John Paul called a consistory, nominating forty-four new cardinals from every quarter of the globe. In the 23 years of his pontificate, 125 of the 135 cardinals (including the new ones), had been chosen by him. He had shaped the composition of these ecclesiastics who would choose the next pope. The reason he called for a consistory was his health; it was making him less capable of doing his regular tasks. He had to prepare for someone to replace him in the event of his passing away. However, despite his weak appearance, John Paul still met world leaders, appointed bishops, presided over councils, wrote new directives, delivered homilies, and addressed many audiences on various topics. He was also at this time delegating more and more responsibilities to his Secretary of State, Cardinal Angelo Sodano, and also to Cardinal Joseph Ratzinger (who became Pope Benedict XVI).

September 11, 2001 A.D.

At the news of this New York tragedy, the Holy Father went immediately to his chapel to pray, "to beg for the Lord an end to such fratricidal violence." He delegated Cardinal Sodano to broadcast to the world that he was horrified at the "inhuman terrorist attacks", and that he was offering prayers for the victims, and all Americans in what he called "this dark and tragic moment". His ultimate prayer was for "the leaders of nations, that they may not be overtaken by hatred and a spirit of vengeance."

The Boston Crisis of 2002 A.D.

The eye of the storm in the Church at this time was in the USA, even though this problem was widespread in different parts of the world. The issue: abuse of minors by priests. Although many cases were cited in the United Kingdom, France, Ireland, Italy, Austria, Spain, Mexico, Australia, Canada, and parts of Africa, the USA was the focus and the chief anxiety of the Papacy of John Paul II. The consequence of these scandals: liability settlements reaching up to $500 million. It would then increase to $700 million by the summer of the year 2004 A.D. The Holy Father characterized these incidents as "mysterium iniquitatis": the mystery of the iniquity or sin. The phrase is taken from the Latin of the Vulgate edition of the Catholic Bible (2 Thessalonians 7) and speaks of the end-time and the coming of the "wicked one". With John Paul's response to this issue, responsibility was partly shifted from the individual to the presence of Satan in the world.

The Looming War on Iraq in 2003 A.D.

The USA and Britain were already amassing troops and military equipment for the planned invasion of Iraq. Pope John Paul invoked a Pope of the past (John XXIII's encyclical "Peace on Earth") to sustain his papal vision. John Paul declared: "War is never just another means that one can choose to employ for settling differences between nations". But despite this pope's pleas, the hostilities began in mid-March 2003 A.D. However, as the situation grew more and more grim in Iraq, the Vatican readily assumed a calm and realistic front.

The Silver Jubilee Celebration: Oct 16-22

On October 16, 2003 A.D., John Paul celebrated his 25 years in the pontificate. The Holy Father's transformation into a frail 83-year-old, who was wheeled into position on a mobile throne, brought sadness to many people. But despite the Pope's battle with age and illness, there was still a spirit of joy which reigned at the Mass in St. Peter's Square - the site of three major events tied to John Paul's 25th anniversary: [1] the release of a 196-page apostolic exhortation calling on all the bishops of the Church to seek peace among nations, to deal firmly and quickly with any misdeeds by the priests they supervise, and to renew the efforts to help the poor; [2] the beatification of Mother Teresa of Calcutta; [3] and the installation of 30 more cardinals in the Church's College of Cardinals. As the week of celebration drew to a close, the Pope mobile circled the plaza filled with thousands of pilgrims waving small flags of many nations at John Paul II. The Pope's triumph in his 25 years of work in mission and holiness was evident: he made the Roman Catholic Church less Roman - and much more "Catholic".

A Solemn Prayer Vigil - April 2, 2005 A.D.

The world became very distressed when it heard the sudden news of the Pope approaching his death. In the vast silence of St. Peter's Square, parents whispered in their children's ears. Many people stood transfixed, looking at the lighted window where the Pope lay dying. The word finally came, on Saturday night, "The Pope has returned to the house of the Father." The modest announcement came from Archbishop Sandri, the Vatican's undersecretary of State. A wave of grief rolled through the crowd of thousands. A single bell began to toll. The Church lost one of its great princes. With a raging fever, the 84-year-old John Paul had gone into septic shock and his blood pressure dropped dramatically. He passed away at 9:37, surrounded by physicians, nuns, staff and friends. All were praying.

John Paul II "the Great"

Many people wanted to attach the title of "the Great" to John Paul II after his passing. These are the statistics which attest to his "greatness".

• reigned for 26 years, 5 months, and 16 days
• traveled 775,231 miles on papal trips
• made 146 trips in Italy and 104 abroad
• visited 129 countries
• spent 822 days, or more than two and one half years outside the Vatican
• read more than 20,000 addresses totaling 100,000 pages
• issued more than 100 major documents
• created 1,338 saints, more than all of his predecessors in the last four centuries combined
• appointed 231 cardinals: 117 are eligible to vote for the next pope
• talked with more than 1,590 heads of state

Edited from the following sources

• The Pope Coming from the East, by Teresio Bosco, S.D.B.
• An Intimate Portrait: John Paul II, by Mark Bakermans
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, by TV Guide Magazine Group, Inc.
• Special Report: The 25 Years of Pope John Paul II, Vatican Information Service
• John Paul II: A Great Pope Passes into History, Readers Digest (June 2005)
• John Paul II: 1920-2005, Newsweek Special Double Issue (April 11/April 18, 2005)

Memorial of Saints (October 31)

St. Wolfgang became a Benedictine at Einsiedeln and was ordained in 971 A.D. He was a missionary to the Magyars and was appointed bishop of Regensburg by Emperor Otto II. Though active in politics, he became a hermit for a time. He was however brought back to active life until his death near Linz, Austria (died ca. 994 A.D.).

St. Follian and his brothers built a monastery in England and worked as missionaries among the East Angles. When their monastery was destroyed by the Marcians, Foillan and his brother Ultan, went to Gaul and founded another monastery. St. Foillan had great success converting many. He was however killed by a band of outlaws in the forest after celebrating the Mass (died ca. 655 A.D.).

St. Quentin went to Gaul as a missionary and settled at Amiens in Picardy. Because of his success in preaching, he was imprisoned by the Prefect of his area. He was then tortured twice and beheaded in a place now called Saint-Quentin (died ca. 287 A.D.).

Blessed Alphonsus Rodriguez studied under the Jesuits. On the death of his father, he went home to oversee the family business. He married and had a son. After the death of his wife, and then his son, he was admitted to the Jesuits as a lay brother. He served as hall porter in a Jesuit College on Majorca for twenty-four years. Known for his holiness, simplicity and obedience, he suffered from ill health during the last years of his life (died ca. 1617 A.D.).