2026

Luke 6:1-2

Confronting Opposition

While Jesus was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them. Some Pharisees said, “Why are you doing what is unlawful on the sabbath?”

Reflection:

Though Jesus’ public ministry was still in its early stages, confrontations with the religious leaders had already become frequent. This episode marks the fourth recorded instance of such tension. In the previous days, the Pharisees had accused Jesus of blasphemy for forgiving the paralytic before healing him, of scandal for eating with tax collectors and sinners after calling Levi, and of impiety for neglecting the traditional practice of fasting. Now, He and His disciples are accused of violating the Sabbath law by picking heads of grain, rubbing them, and eating them.

Slowly, the Pharisees are emerging as hardened opponents of Jesus, increasingly focused not on the divine power and mercy He reveals, but on preserving their own rigid interpretations of the Law. These confrontations reveal both their growing hostility and Jesus’ authority as the true interpreter and fulfillment of the Law.

Though the Pharisees began going out of their way to confront Jesus, He was not intimidated and confronted their opposition directly. Today, as we read the Scriptures, we know well that many of the religious leaders at that time were deeply misguided in their understanding of the Law and its purpose. Such confrontations were shocking in a culture where ordinary Jews rarely challenged religious leaders. While the leaders themselves often debated among one another, it was almost unheard of for ordinary Jews to challenge them openly. For that reason, many of Jesus’ disciples likely felt a sense of surprise and tension as these encounters unfolded. At the same time, they may also have experienced a sense of relief as they witnessed Jesus expose the rigidity and oppressive practices that had long left many Jews feeling burdened, discouraged, and spiritually exhausted.

Though Jesus’ confrontation was necessary, we too must learn from their negative example. While we no longer encounter scribes, Pharisees, Sadducees, Herodians, or elders in the same form as in first-century Israel, the underlying sins that afflicted them remain just as present in our world today.

Those underlying sins could be summed up as a misuse of authority for its own sake, a tendency toward outward religious observance without inward transformation, and a preference for human traditions over divine revelation. These tendencies manifest themselves in every generation. They are found not only within the Church but also in homes, businesses, governments, and every human institution. Wherever pride overshadows humility or control stifles compassion, the spirit of the Pharisees lives on. Therefore, as disciples of Christ, we must be vigilant in our own lives—first examining our hearts for these tendencies, and then responding with the same holy courage and divine clarity that our Lord Himself displayed.

Do you experience oppression from others? Are you the cause of that oppression? Misused authority, whether by individuals or institutions, wounds hearts, stifles freedom, and obscures the gentle call of grace. Before condemning such behavior in others, we must honestly examine whether we, too, have clung to positions of control or influence in ways that burden rather than bless.

Reflect today on the fallen human tendency to love authority for its own sake. Do you struggle with this? Power that is exercised without humility and without charity that seeks only the good of others is dangerous and often abusive. Look for such structures in your life—whether external or internal—and prayerfully surrender them to Christ. Allow Him, the true Lord of the Sabbath, to reorder your heart according to truth, love, and mercy, so that every exercise of authority in your life becomes an act of service, modeled after His own.

Source: https://catholic-daily-reflections.com/2026/09/04/confronting-opposition/

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Pope Saint Boniface I

Profile

Boniface was the son of the presbyter Jocundus. He was a priest, and apparently ordained by Pope Saint Damasus I. He was also the Papal legate to Constantinople c.405 for Pope Saint Innocent I. He was elected 42nd pope in 418. He was opposed by anti-pope Eulalius who had the support of the minor clergy. Both were exiled from Rome, Italy by Emperor Honorius in order to keep the peace. At Easter, Eulalia returned against orders, causing his followers to rise to violent action; he was exiled again, and Boniface declared pope. Boniface was repeatedly opposed by the patriarch of Constantinople who sought to increase his sphere of influence. He was also a staunch opponent of Pelagianism. Saint Augustine of Hippo dedicated several works to him.

Born

c.350 at Rome, Italy

Papal Ascension

28 December 418

Died

  • 4 September 422 at Rome, Italy of natural causes
  • buried in the cemetery of Maximus on the Via Salaria, Rome

Canonized

Pre-Congregation

Source: https://catholicsaints.info/pope-saint-boniface-i/

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Luke 5:33-35

Spouse of My Soul

The scribes and Pharisees said to Jesus, “The disciples of John the Baptist fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink.” Jesus answered them, “Can you make the wedding guests fast while the bridegroom is with them? But the days will come, and when the bridegroom is taken away from them, then they will fast in those days.”

Reflection:

Though most of the scribes and Pharisees rejected the ministry of John the Baptist, here they attempt to use his discipline of fasting as a weapon to criticize Jesus. But our Lord, perceiving the hollowness of their accusation, turns it into an opportunity for divine revelation. He discloses to them, and to us, a profound truth about His identity: He is the Bridegroom.

By doing so, Jesus draws from the rich prophetic imagery of Isaiah and Hosea, which portrays God as the divine Spouse of Israel. Isaiah declared, “As a bridegroom rejoices in his bride so shall your God rejoice in you” (Isaiah 62:5). Hosea, speaking the word of the Lord, proclaimed, “You shall call me ‘My husband’… I will betroth you to me forever” (cf. Hosea 2:18–22).

Jesus is not merely using a poetic image. By calling Himself the Bridegroom, He reveals a nuptial mystery: Christ comes in the flesh to unite Himself to His Bride, the Church. The proper response to His presence is not fasting in sorrow but rejoicing in the wedding feast. Fasting will have its place, but only once the Bridegroom is taken away, which is a prophetic reference to His Passion.

This exchange exposes not only the Pharisees’ superficial religiosity but also unveils a central mystery of salvation: In Christ, God draws near in spousal love. To follow Him is to enter into a covenant of joy and grace.

Though nuptial imagery might seem more naturally relatable to women, it expresses a truth that transcends gender. Just as “a man leaves his father and mother and clings to his wife, and the two of them become one body” (Genesis 2:24), so each soul is called to a transforming union with Christ. This is not merely symbolic; it is a real and spiritual union. We are called to become His Mystical Body. Saint Paul captures this mystery when he writes, “I have been crucified with Christ; yet I live, no longer I, but Christ lives in me” (Galatians 2:19–20).

Traditionally, this union has been described as Mystical Marriage or Divine Union. Saint Teresa of Ávila favored the image of Mystical Marriage, emphasizing the soul’s intimate, spousal love for Christ. Saint John of the Cross more often spoke of Divine Union, highlighting the complete transformation of the soul in God. Though they use different terms, both describe the soul’s ultimate vocation: perfect union with Christ.

In Heaven, when this Divine Union is fully realized, fasting and other penitential acts will be unnecessary. During Jesus’ earthly ministry, the disciples did not fast because the Bridegroom was with them—an extraordinary grace unique to those three years. But after He was “taken away,” fasting took on a new importance, becoming a participation in His Passion and a preparation for the Wedding Feast to come.

Reflect today on the glorious end to which you are called: union with Christ, your Bridegroom. This journey requires sacrifice, so fasting and penance remain essential. Yet when we keep our eyes fixed on the joy of Divine Union, every sacrifice becomes lighter and a joyful embrace of love. The difficulty of fasting and penance is overshadowed by the union they help bring about. Resolve to fast, to pray, and to stay close to Christ, the Bridegroom of your soul. He is the faithful Spouse who will never abandon you.

Source: https://catholic-daily-reflections.com/2026/09/03/spouse-of-my-soul/

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Saint Gregory the Great, Pope and Doctor

c. 540–604; Patron Saint of choir boys, educators, masons, musicians, popes, students, and singers; Invoked against gout and the plague; Pre-Congregation canonization; Declared a Doctor of the Church by Pope Boniface VIII in 1295

Saint Gregory the Great was born in the city of Rome into an aristocratic family whose members filled political and religious offices. Gregory’s father was a senator and later became the Prefect of Rome, similar to the role of mayor. His mother, Silvia, was a virtuous woman who was later recognized as a saint, as were two of his aunts. Thus, Gregory’s influential, wealthy, and saintly family provided him with a stellar education and nurtured him in the Catholic faith from a young age.

During the first fourteen years of his life, Gregory witnessed war and disease ravage the city of Rome. The Ostrogoths had ruled Rome since 479, but from 535–554, the Eastern Roman emperor waged war in an attempt to reclaim control. The war caused significant destruction in Rome and resulted in many deaths. Gregory and his family may have even had to flee for a time. Once peace was restored in 554 and Italy came under the control of the Eastern Roman emperor, people began to return to Rome, rebuild the city, and reestablish order.

From 554–574, Gregory followed in his father’s footsteps, assuming various civil leadership roles. Around the year 573, he was elected to the same position his father had held earlier: Prefect of Rome. However, not long after Gregory assumed this role, his father passed away, prompting Gregory to make a major shift in his life. He resigned as Prefect, turned his family home into a monastery, and took monastic vows. That time of deep prayer was invaluable to him and would prepare him for the important tasks God would later entrust to him.

As a monk, Gregory spent the next four years immersed in quiet prayer and study. These years were some of the happiest of his life. In 578, Pope Pelagius II ordained Gregory as one of the seven deacons of Rome and sent him to Constantinople a year later as his apocrisiarius, or papal ambassador. Despite the challenges of his six years there, Deacon Gregory maintained his monastic life of prayer and study while fulfilling his duties at the imperial court. During this time, Deacon Gregory began writing his famous commentary on the Book of Job, which provided teachings on the nature of God, the problem of evil, the Christian understanding of human suffering, and the virtue of patience.

After completing his service in Constantinople, Deacon Gregory returned to Rome, was chosen as the abbot of his monastery, and enjoyed several more years of peaceful monastic life. In 590, Pope Pelagius II died, and the people of Rome chose Gregory as his successor. He accepted this responsibility, albeit reluctantly. He was the first monk to be elected pope.

Over the next fourteen years, despite constant ill health, Pope Gregory I established himself as one of the most consequential popes in history. Among his accomplishments, he implemented significant reforms in the Church’s administration and liturgy. Administratively, he reformed how the Church’s property and finances were managed. He implemented strict guidelines to ensure the responsible use of these resources, put measures in place to prevent abuses such as nepotism, increased transparency, and greatly expanded charitable works, to the point of emptying the papal treasury. He also forged important strategic military and political alliances that strengthened the papacy and ensured the safety and betterment of those under his care. Many civil leaders even turned to him for guidance.

Liturgically, Pope Gregory contributed to the standardization of the Liturgy by offering clear guidelines and rubrics. He established prayers, the flow of the Mass, and the liturgical year, and helped develop liturgical chant, which came to be known as “Gregorian Chant.”

Pope Gregory also demonstrated his missionary spirit. Most notably, he initiated a mission that began the conversion of the Anglo-Saxon peoples in England. It’s said that Pope Gregory once encountered some slave boys in the Roman market. He asked where they were from and was told they were Angles from England. Gregory replied that the boys were angels. Seeing the boys being sold as slaves planted a desire in Gregory’s heart to convert that pagan nation and a resolve to send missionaries to the Angles and Saxons in England. These missions were ultimately very successful through the efforts of Saint Augustine of Canterbury and forty of his brother monks, who were sent from Pope Gregory’s own monastery.

In addition to his commentaries on Scripture, Pope Gregory authored the “Pastoral Rule” (Regula Pastoralis), an influential guide for bishops and other church leaders. It outlined their pastoral responsibilities and the conduct expected in their personal and public lives. His “Dialogues” are a collection of inspiring visions, miracles, and stories of the lives of the saints, including an early biography of St. Benedict. Pope Gregory’s approximately 800 letters offer a valuable insight into the ecclesiastical, social, and political landscape of his time. These letters contain practical theological and pastoral advice that has formed an enduring legacy and significantly influenced Church leadership throughout the centuries.

Enduring legacies cannot be fabricated, purchased, or contrived. They are the result of true leadership and the profound impact one leaves behind. Pope Gregory I is now known as Saint Gregory the Great. He is “great” because he not only had a major influence upon the people of his time, both religiously and politically, but also because his influence and writings solidified the direction that the Church would take after him. His first loves were of Christ and the monastic way of life. God used Gregory’s humble way of life as a foundation upon which He would continue to build His Church.

As we honor this great pope, ponder the importance of making your life a foundation upon which others will grow and flourish. We establish a firm foundation for our spiritual lives and for the lives of others around us only when we make prayer and union with God our primary mission. Saint Gregory did this well, and God used him in glorious ways. May the same be said of each one of us.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-3-st-gregory-the-great/

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Luke 5:1-4

Do Not Be Afraid: A Call to Evangelize

While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.”

Reflection:

At that moment, Simon could not have grasped the full significance of Jesus’ actions. Our Lord chose to preach to the crowds from the boat “belonging to Simon.” When He had finished speaking, He turned to Simon and said, “Put out into deep water and lower your nets for a catch.”

Traditionally, the boat has been understood as a symbol of the Church. It is particularly meaningful that this first use of a boat in Jesus’ public ministry involved Simon’s vessel. Later in Luke’s Gospel, Jesus says: “Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers” (Luke 22:31–32).

In this powerful passage, Jesus entrusts Simon with the unique mission of leadership and fraternal support. Though Simon would stumble during the Passion, his faith would be restored, and his role confirmed, not merely as a disciple, but as one called to fortify the faith of others. This divine commission echoes the symbolic act at the Lake of Gennesaret, where Simon’s boat becomes the pulpit from which the Word is proclaimed. And, as is recorded in Matthew’s Gospel, Jesus later changed Simon’s name to Peter, making him the rock foundation upon which He would build His Church, promising the gates of hell would not prevail against it (cf. Matthew 16:17–19).

By choosing Simon’s boat, Jesus foreshadowed that the Gospel would go forth from the Church, built upon Simon Peter’s faith and leadership. Christ remains the cornerstone, yet Simon would serve as the rock: a foundational witness whose confession and fidelity would uphold the apostolic Church.

This moment by the lake is far more than a simple teaching setting. It is a prophetic image of the Church: anchored by Peter, guided by Christ, and commissioned to cast its nets into the deep waters of the world, drawing souls into the Kingdom of God. Christ alone has the power to draw all people to Himself, yet He chooses to do so through Peter, his successors, and all faithful collaborators who serve as fishers of men.

As the passage continues, Simon obeys Jesus’ command and puts out into deep water. The result is an astonishing catch that is so abundant that the nets begin to tear. Others must come to help, a clear symbol of the necessary collaboration among all members of the Church, working together in Christ’s divinely guided mission.

We, too, are called to share in that same mission and to imitate Simon’s humility upon witnessing the miraculous catch. He fell at Jesus’ feet and cried out, “Depart from me, Lord, for I am a sinful man” (Luke 5:8). He was deeply humbled and recognized his unworthiness before the divine presence.

Jesus, however, looked upon Simon and those with him, including Andrew, James, and John, and said, “Do not be afraid; from now on you will be catching men” (Luke 5:10). These words are meant for each of us. Fear is often the greatest obstacle to fully embracing God’s call. But when we respond with humility and courage, trusting in His grace, we will find ourselves part of the great mission to draw others into the safety of the Church.

Reflect today on the sacred image of Simon’s boat. See in it a foreshadowing of the Church, and consider how you are called to serve within her. Christ continues to preach from this vessel, to call others into its safety, and to call you to cast your net into the deep where many souls await the Gospel and God’s mercy.

Source: https://catholic-daily-reflections.com/2026/09/02/do-not-be-afraid-a-call-to-evangelize/

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Saint Elpidius the Cappadocian

Profile

Elpidius was a monk and an abbot in Asia Minor. He was a hermit in a cave on Mount Luca, Cappadocia for over twenty years. Legend says that an angel convinced him to immigrate to the area of Ancona, Italy where his reputation for holiness and wisdom attracted many disciples.

Born

Cappadocia

Died

  • 4th century of natural causes
  • relics enshrined in the town of Cluana (modern Sant’Elpidio a Mare), Ancona, Italy in the 7th century
  • the relics are believed to have saved the town from a Lombard siege when Elpidius appeared in the sky asking the inhabitants to defend the village

Canonized

Pre-Congregation

Patronage

  • Sant’Elpidio a Mare, Italy
  • Sant’Elpidio Morico, Italy

Representation

  • man with a vine leaf in winter which recalls a story of him planting a twig in bare ground in winter – and the resulting vine grew so fast and full and that it covered the whole church beside it

Source: https://catholicsaints.info/saint-elpidius-the-cappadocian/

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Luke 4:38-39

The Power of His Word

After Jesus left the synagogue, he entered the house of Simon. Simon’s mother-in-law was afflicted with a severe fever, and they interceded with him about her. He stood over her, rebuked the fever, and it left her. She got up immediately and waited on them.

Reflection:

In today’s Gospel, we encounter the first mention of Simon—whose name Jesus would later change to Peter—in Luke’s account. Simon was likely present in the synagogue and witnessed Jesus cast out a demon from a possessed man. With a simple command, “Be quiet! Come out of him!”, Jesus revealed His divine authority. The people were astonished and exclaimed, “What is there about his word? For with authority and power he commands the unclean spirits, and they come out” (Luke 4:35–36).

Having seen His authority firsthand, Simon presumably spoke to Jesus about his mother-in-law, who was suffering from a severe fever. It is striking to imagine the moment of Simon’s first personal encounter with the Lord. Though Jesus, in His divine foresight, knew what Simon would one day become—the first pope entrusted with the spiritual authority of Heaven—Simon himself could not have foreseen how radically his life was about to change.

Upon entering Simon’s home, Jesus rebuked the fever. The Greek word used here, epitimaō, is the same word used in the previous passage when Jesus rebuked the demon. This deliberate parallel reveals that both the spiritual and physical realms are subject to Jesus’ command. What He rebuked were real evils and disorders: demonic possession as a violation of the soul and the fever as a natural affliction of the body.

Later in this Gospel passage, Jesus continues healing many who are sick and casting out demons. Once again, He rebukes the demons, silencing them and forbidding them to speak. Though they cry out, “You are the Son of God,” Jesus does not permit them to bear witness to Him. He has no need of demons to proclaim His identity. His revelation will come in His time, by His own design, especially through the Cross and Resurrection.

Jesus’ rebukes, whether uttered by a word, expressed through a gesture, or conveyed by His mere presence, are divine actions against evil. They are not expressions of wishful hope, but authoritative, efficacious commands. What He speaks comes to be. His word is not just powerful; it accomplishes what it declares.

Understanding this is foundational to our life of faith and our spiritual journey. When we turn to Christ with trust, we must believe that His word has the power to heal, to free, and to transform. He does not speak in vain. His authority extends to every dimension of our lives, body, soul, and spirit, and He desires to restore all that has been wounded by sin, suffering, or disorder.

One of the most tangible and powerful ways this takes place today is through the words of absolution spoken by the priest in the Sacrament of Reconciliation, a spiritual authority first given to Simon Peter and passed down through apostolic succession. The words of absolution are Christ’s words, words that rebuke sin and its effects, restoring the soul to grace and peace. They are divine actions that accomplish what they signify.

Though the words of absolution may be the clearest example, every Sacrament—Baptism, Confirmation, the Eucharist, Anointing of the Sick, Holy Orders, and Matrimony—conveys God’s grace and power through the efficacious word and action of Christ.

Reflect today on your own trust in the power of Jesus’ word. Do you believe He can rebuke the disorders in your life with divine authority? Do you turn to Him with confidence in the Sacraments, knowing that what He speaks, He accomplishes? Surrender all that afflicts you to the power of His Word, and allow Him to restore you to grace, relying especially on the sacramental authority given to Simon Peter and exercised by the priests who have followed after.

Source: https://catholic-daily-reflections.com/2026/09/01/the-power-of-his-word/

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Saint Regulus

Profile

Regulus was an evangelizing archbishop in North Africa. He was exiled with Saint Cerbonius of Populonia and some other Christians to Italy in the persecutions of Arian Vandals. The group settled in the area of Populonia and Piombino, and Regulus lived as a holy and miracle working hermit. He was martyred in the persecutions of Totila of the Ostrogoths.

Born

North Africa

Died

  • beheaded c.545 in the area of Piombino, Italy
  • legend says that Regulus’ body picked up the severed head and walked about 300 yards; where he stopped, the area Christians buried him and built a church dedicated to him
  • relics enshrined in the cathedral of San Martino in Lucca, Italy

Canonized

Pre-Congregation

Patronage

  • in Italy
    – Montaione
    – San Regolo, Gaiole in Chianti
    – Vagli Sotto
    – Metropolitan Chapter of the Cathedral of Saint Martin in Lucca

Source: https://catholicsaints.info/saint-regulus/

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Luke 4:33-35

The Holy One of God

In the synagogue, there was a man with the spirit of an unclean demon, and he cried out in a loud voice, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” Jesus rebuked him and said, “Be quiet! Come out of him!” Then the demon threw the man down in front of them and came out of him without doing him any harm.

Reflection:

Yesterday, we began reading from the Gospel of Luke in our weekday liturgies, and we will continue to do so until the season of Advent. Luke’s Gospel was written especially for Gentile converts—those unfamiliar with Jewish customs—presenting Jesus not only as the fulfillment of Israel’s hopes but also as the Savior of all humanity. Unlike Matthew, who highlights Christ’s fulfillment of Old Testament prophecy, Luke reveals a broader vision: a universal Savior who brings healing, mercy, and salvation to the poor, the outcast, and the sinner.

In today’s passage, that universal mission is subtly foreshadowed through Jesus’ divine authority. Though the setting is a Jewish synagogue in Capernaum, His actions speak to a power not confined to time, place, or people. With a simple word, Jesus rebukes the demon, silences its protest, and frees the afflicted man. The astonishment of the crowd—“What is there about his word?”—captures the essence of the moment: Here is One whose authority reaches even into the unseen spiritual world and commands it.

Though He ministers among His own people, Jesus is not merely a teacher of the Law or a local prophet. His authority is absolute, His identity divine. The demon’s cry—“I know who you are, the Holy One of God!”—offers a strange testimony: Even the spiritual forces of darkness recognize and submit to Him. This is not just a healing; it is a confrontation between the kingdom of God and the powers of evil. And it is only the beginning.

Luke includes this scene early in his Gospel to show that Jesus’ mission is one of liberation—liberation from sin, bondage, and every form of darkness. The fact that this miracle occurs in a synagogue reminds us that no place, however sacred, is immune to the presence of evil. But more importantly, it reminds us that no evil is immune to the authority of Christ.

It is also helpful to recall the broader context. This event comes shortly after Jesus’ baptism, His forty days in the desert, and His rejection in Nazareth. That rejection led Him to Capernaum, a humble fishing village that would become the center of His Galilean ministry. It is here that He will call Peter, Andrew, James, John, and Matthew—men who will carry His Gospel to the ends of the earth. Thus, what begins in a small synagogue soon echoes to the nations.

Reflect today on the universal scope of Luke’s Gospel, which we will hear over the coming months. Though Jesus begins within Israel, His mission reaches every soul. By beginning His ministry with a confrontation against evil, Jesus reveals that He has come not only to teach but to conquer—to break the chains of darkness and bring divine healing to the world. His Word still speaks with authority. May we listen, believe, and be set free from the evil one and all his demonic powers, so that we may help proclaim Christ’s Kingdom to the ends of the earth in our own unique ways.

Source: https://catholic-daily-reflections.com/2026/08/31/the-holy-one-of-god/

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Saint Cyprian of Carthage

Profile

Cyprian was born to wealthy pagan parents. He taught rhetoric and literature. He was an adult when he converted in 246 and taught the faith by Saint Caecilius of Carthage. He was ordained in 247 and became Bishop of Carthage in 249. During the persecution of Decius, beginning in 250, Cyprian lived in hiding, covertly ministering to his flock; his enemies condemned him for being a coward and not standing up for his faith. As a writer, he was second only in importance to Tertullian as a Latin Father of the Church. He was a friend of Saint Pontius. He was involved in the great argument over whether apostates should be readmitted to the Church; Cyprian believed they should, but under stringent conditions. Supported Pope Saint Cornelius against the anti-pope Novatian. During the persecutions of Valerian he was exiled to Curubis in 257, brought back Carthage, and then martyred in 258. His name is in the Communicantes in the Canon of the Mass.

Born

190 in Carthage, North Africa

Died

beheaded 14 September 258 in Carthage, North Africa

Canonized

Pre-Congregation

Patronage

  • Algeria (proclaimed on 6 July 1914 by Pope Pius X)
  • North Africa (proclaimed on 6 July 1914 by Pope Pius X, on 10 January 1958 by Pope Pius XII, and on 27 July 1962 by Pope John XXIII editor’s note – no, I don’t know why it was done so many times)
    –
  • Lyon, France
  • in Italy
    – Albano Sant’Alessandro
    – Cerro Maggiore
    – Moissac

Source: https://catholicsaints.info/saint-cyprian-of-carthage/

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