Daily Saints

Saint Helena of Constantinople

Profile

Helena converted to Christianity late in life. She married Constantius Chlorus, co-regent of the western Roman empire. She was the Mother of Constantine the Great. Her husband put her aside for a second marriage with better political connections. On his death, her son ascended to the throne, brought her home, and treated her as royalty. She used her high position and wealth in the service of her religious enthusiasm, and helped build churches throughout the empire.

In her late 70’s, she led a group to the Holy Land to search for the True Cross. She and her group unearthed three crosses in 326. At the suggestion of Saint Macarius of Jerusalem, she took them to a woman afflicated with an incurable disease, and had her touch each one. One of them immediately cured her, and it was pronounced the True Cross. She built a church on the spot where the cross was found, and sent pieces to Rome and Constantinople; the Feast of the Holy Cross on 14 September celebrates the event. Thus in art, she is usually depicted holding a wooden cross.

Born

  • c.248 at Drepanon, Bithynia, Asia Minor

Died

c.328 in Nicomedia of natural causes
interred in the Church of Santa Maria di Aracoeli, Rome, Italy

Canonized

  • Pre-Congregation

Patronage

  • against epilepsy
  • against fire
  • against storms
  • against thunder
  • archeologists
  • converts
  • difficult marriages
  • divorced people
  • dyers
  • empresses
  • Helena, Montana, diocese of
  • nail smiths
  • needle makers
  • in Brazil
    – Caputira
    – Goiabeira
    – Santa Helena de Minas
  • in Italy
    – Benetutti
    – Luincis, Ovaro
    – Quart
  • in Malta
    -Birkirkara

Representation

  • cross
  • cross in hand
  • queen holding a cross
  • woman receiving the location of the True Cross in a dream
  • queen leading the search for the True Cross
  • queen giving a letter to a messenger
  • woman with a book and small cross
  • nails
  • woman with cross and nails
  • with Constantine

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

Saint Helena of Constantinople Read More »

Saint Cajetan, Priest

1480–1547; Patron Saint of the unemployed Invoked for gambling problems; Canonized by Pope Clement X in 1671

Cajetan of the Counts of Thiene was born in Vicenza, in the Republic of Venice, modern-day northeastern Italy, to wealthy and first-ranked noble parents. In the preceding century, his family line included governors, theologians, clerics, and cardinals. His father died when Cajetan was only two years old. His mother’s faith was particularly strong. She dedicated Cajetan to the Blessed Virgin Mary from a young age and raised him well. As a child, Cajetan was devout, temperate, obedient, and mindful of the poor. He practiced long periods of prayer that helped him to avoid the temptations that came from his family’s wealth and status. He was intelligent and a good student. His long periods of prayer never interfered with his studies, but only enhanced his mind and helped him grasp true knowledge on a profound level. Though Cajetan primarily learned his piety from his mother, he learned humanities and other courses of general studies at home from private tutors. Afterwards, he was sent to Padua to study law where he received a double doctorate degree in both canon and civil law by the age of twenty-four.

With his dual law degree and strong faith, Cajetan was ready for a life of service to the Church. Though his first desire was to enter into a hidden life of prayer, he caught the eye of the pope. In 1506, at the request of Pope Julius II, Cajetan entered diplomatic service in the papal court and was appointed to the high position of Apostolic Protonotary. Pope Julius II was an ambitious man who was politically minded. He received the nickname “Warrior Pope” because he was quick to lead the army of the Papal States into battle. In the pope’s service, Cajetan’s duties would have primarily been administrative legal work, but he would have also worked closely with the pope as an advisor. In 1508, Pope Julius II formed the League of Cambrai in which he allied the Papal States with France, Spain, and the Holy Roman Empire against the Republic of Venice. Cajetan is said to have played a crucial role in helping to relieve the tensions and reconcile Venice with the pope, ensuring peace for his homeland.

In 1513, Pope Julius II died and Cajetan resigned his duties in the papal household to pursue priestly ordination, which he received in 1516. Within two years, Father Cajetan returned to his hometown of Vicenza where he joined the Oratory of Saint Jerome, which was dedicated to the service of the poor. Most of the members of the Oratory were men of lower classes. As a result, many of Father Cajetan’s family and noble “friends” were deeply offended by his association with those deemed to be unworthy of association with the nobility. Father Cajetan had no concern with such petty social norms and put his heart and soul into his work. He even founded a new hospital that was dedicated to the care of the terminally ill. Such a hospital was not seen as a proper place for the nobility to serve, but Father Cajetan greatly delighted in this work of compassion in which he helped people die with dignity and faith. He later founded a similar hospital in Venice.

While in Vicenza, Father Cajetan also worked in a local parish. He became known as a sort of holy gambler because when he gave spiritual advice, he made a “bet” with the person that if his advice worked, the person had to light a votive candle. If it did not, Father Cajetan would light the candle. For this reason, he is invoked by those seeking freedom from gambling addictions.

At that time, there was much internal corruption within the Church. Father Cajetan no doubt witnessed this firsthand while working in the papal court for the Warrior Pope. He also saw the lax morals of the clergy, the political ambitions, and financial abuses within the Church, all of which helped to spark the Protestant Reformation. Unlike Martin Luther and other reformers who revolted against the Church, Father Cajetan sought to reform the Church from within. In 1523, he returned to Rome and joined the Oratory of Divine Love, an organization committed to prayer and the service of the sick and poor. It was there that he became associated with three other like-minded companions: Bishop Giovanni Pietro Carafa (the future Pope Paul IV), Bonifacio da Colle, and Paolo Ghisleri. On September 14, 1524, the Feast of the Triumph of the Cross, Father Cajetan and his three companions jointly founded the Order of the Clerics Regular, or Theatines, in the city of Rome, by making their first profession of vows.

The goal of their order was to unite the monastic aspects of religious life with the work often performed by diocesan priests. As religious, they sought evangelical perfection by jointly living in poverty, practicing a common life of prayer, and by adhering to a strict way of life. They then dedicated themselves to priestly service through the celebration of the Sacraments, education, preaching, the formation of clergy, and the care of the poor and sick.

In 1527, Rome was sacked by disgruntled soldiers; eight months of violence and looting ensued. During that time, some members of the Theatines were killed, and Father Cajetan endured torture. Eventually, the Theatines escaped the city and settled in Venice where they established a new house. Over the next two decades, until Father Cajetan’s death, the order continued to grow, expanding into Naples, Milan, Sicily, and other parts of Europe, including Germany. Father Cajetan was well known for his continual penances and life of prayer that fueled his devotion to the mission of his order. After Father Cajetan’s death in 1547, one of the co-founders of the Theatines, ​​Bishop Giovanni Pietro Carafa, became Pope Paul IV in 1555. This elevated the status and mission of the order and helped it to continue to grow.

As we honor Saint Cajetan today, we are invited to ponder the mission he was given during a time of corruption within society and the Church. He renounced worldly honors, devoted himself to a life of prayer and virtue, sought to reform the Church and clergy from within, selflessly served the poor and sick, and inspired many others to follow his path. Consider your own need to reform your life and the lives of those around you. Seek to follow Saint Cajetan’s example by reforming your life and being an inspiration that others will imitate.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-7—saint-cajetan-priest/

Saint Cajetan, Priest Read More »

Saint Stephen of Hungary

c. 975–1038; Patron Saint of bricklayers, kings, stonecutters, masons, and parents who have lost a child; Canonized by Pope Gregory VII in 1083

Prior to Hungary becoming a Christian nation, its people embraced many pagan religious beliefs. They believed in numerous gods and held that every element of nature, including trees, rivers, and animals, had spiritual power. The people worshiped their ancestors, believing them to have power over the living. Shamans were sought out as mediators between the human and spiritual world, conducting rituals and interpreting dreams and omens through which they claimed to heal the sick and grant favors. The territory’s ten tribes were governed by ten chieftains who elected a Grand Prince from among them. It was into this pagan tribal world that Saint Stephen of Hungary entered, becoming king and Christianizing his newly established nation.

At the end of the tenth century, a man named Géza became Grand Prince of the Hungarians. He married a Christian woman named Sarolt, the daughter of a Hungarian chieftain. Géza was baptized but continued to participate in traditional pagan practices. He remained a fierce ruler, often governing with extreme force and spilling much blood. However, Géza did form an alliance with the Holy Roman Emperor, who sent missionaries to his lands with Géza’s permission. Géza and Sarolt had a son named Vajk, whom they had baptized, possibly by Saint Adalbert. Upon being baptized, Vajk was given the name Stephen. According to one tradition, before Vajk was born, his mother had a vision of the biblical Saint Stephen, the first martyr, who told her that she would bear a son who would continue the missionary work she and her husband had begun and abolish paganism throughout their land.

When Stephen was only fifteen, he assisted his father in spreading Christianity. His Christian faith was strong. Around 995 or 996, Stephen married Gisela of Bavaria, a daughter of Henry II, Duke of Bavaria. This marriage helped to strengthen Hungary’s bond with the Holy Roman Empire. Gisela’s brother and Stephen’s uncle later became Holy Roman Emperor Henry II, the only Holy Roman Emperor and German king to be canonized a saint. Around 997, when Géza died, Stephen, at about the age of twenty-one, became Grand Prince. Stephen had to contend for his rulership against other family members and rival factions, but ultimately he succeeded. With a firm Christian faith and a strong bond with the Holy Roman Empire, Stephen had himself crowned King of Hungary around 1000 or 1001. He received his crown from Pope Sylvester II with the consent of Holy Roman Emperor Otto III. This marked the transition from a tribal society to a Christian kingdom and strengthened King Stephen’s power among his people.

With King Stephen internationally recognized as ruling his people by the grace of God as a Christian monarch, he made the conversion of his kingdom his top priority. With the consent of the pope, he established dioceses, built monasteries, and welcomed foreign priests to evangelize his people. He instituted laws that supported the establishment of the Catholic faith and eradicated pagan practices. He and his wife had at least one son, named Emeric, who survived into adulthood. Some biographers state that they had other children, all of whom died in infancy.

King Stephen had a strong devotion to the Blessed Virgin Mary, to whom he consecrated his kingdom. He always had his Lord in his mind and on his lips. He was generous with the poor, fought only defensive wars, and did all he could to ensure the salvation of the souls under his care. He was a just ruler who established fair administrative systems and worked toward the common good of all, not just the elite.

In 1014, when Stephen’s saintly brother-in-law was crowned as the Holy Roman Emperor, the two worked in tandem to spread the faith. Stephen’s son, Emeric, was raised as a strong Catholic and was well known for his purity and piety. Emeric was educated with the intention that he would succeed his father as King of Hungary. However, in 1031, around the age of twenty-four, Emeric died in a hunting accident. In 1083, after miracles were reported at his grave by those who prayed there, Saint Emeric was canonized by Pope Gregory VII.

The final seven years of King Stephen’s life were marked with illness, mourning over the loss of his son, and concern for the future of his newly established Christian nation. Disputes quickly broke out over his succession. King Stephen eventually designated Peter Orseolo as his successor. After Saint Stephen died, King Peter I began his reign, but he was weak in morals. He was eventually exiled, and Samuel Aba became king, who tried to restore paganism. Internal wars and conflicts followed. Paganism reemerged and the Church began to experience oppression. Finally, in 1077, Ladislaus became king and followed in the footsteps of Saint Stephen, solidifying the Catholic faith in the kingdom.

The British historian Lord Acton once said, “Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men.” This was not the case with Saint Stephen. He had great power, but he used that power for the sake of the Gospel. He remained humble, prayerful, mindful of the poor, and continually sought the salvation of souls. Few kings have been canonized as saints. When they are, they should be emulated and honored for the virtue it took to use their power for Christ.

As we honor Saint Stephen, King of Hungary, reflect upon your own exercise of authority. Do you abuse your power at work, home, or elsewhere? Or do you strive to humbly use any authority you have for the glory of God and the salvation of souls? Seek to imitate Saint Stephen by doing the latter.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-16—saint-stephen-of-hungary/

Saint Stephen of Hungary Read More »

Assumption of the Blessed Virgin Mary

First Century; Patron Saint of fishmongers, French air crews, harnessmakers, and numerous countries, cities, and dioceses

Within the history of the Church, one fascinating and inspiring phenomenon is the incorruptibility of some saints’ bodies. Over the course of history, the bodies of certain holy men and women have been exhumed from their tombs. On occasion, these bodies have been found to be incorrupt, meaning they have not decayed. Among the most notable saints are Bernadette Soubirous, Catherine Labouré, John Vianney, Padre Pio, Vincent de Paul, Clare of Assisi, and Teresa of Avila. However, the body of today’s saint, the Blessed Virgin Mary, the Mother of God, is unique. It is not just incorrupt but is also alive, resurrected, transformed, and sharing in eternal glory. Other than her Divine Son, the Mother of God is the only one to have been granted this privilege.

Traditionally, today’s Solemnity has been referred to variably as the Blessed Virgin Mary’s rest, birth into Heaven, entombment, and falling asleep. The earliest written references to the Assumption of the Blessed Virgin Mary date back to the third and fourth centuries. In the seventh century, Saint John Damascene wrote beautifully about the Assumption of the Blessed Virgin Mary in three sermons. He also narrates a story about the Roman Emperor Marcian (c. 392–457) who approached the bishops at the Council of Chalcedon in 451, requesting information about the location of the body of the Blessed Virgin Mary. The emperor wished to build a magnificent church in her honor. Saint John Damascene describes it this way:

Saint Juvenal, Bishop of Jerusalem, at the Council of Chalcedon (451), informed Emperor Marcian and Pulcheria, who wished to possess the body of the Mother of God, that Mary died in the presence of all the Apostles. However, when her tomb was opened upon the request of St. Thomas, it was found empty, leading the Apostles to conclude that her body was taken up to Heaven.

Today, just outside of the ancient city of Jerusalem, next to the Garden of Gethsemane, pilgrims can find an ancient church, believed to have been the original burial site of the Blessed Virgin Mary, from which she rose and was assumed into Heaven. Like Christ her Son, her tomb is empty.

It wasn’t until 1950 that the ancient belief in the Assumption of the Blessed Virgin Mary was elevated to the level of a dogma. As a dogma, the Church proclaimed that this belief must be held by all the Catholic faithful as true and divinely revealed. It did not begin to be true in 1950; rather, that which had always been true was given great solemnity and clarity within the teachings of the Church.

It’s important to understand that the one deposit of faith—the truths in the mind of God revealed to us in Christ Jesus—does not change. Truth doesn’t change; our comprehension of the Truth deepens over time.

In regard to our Blessed Mother, the Church teaches four dogmas. First, the Council of Ephesus, in 431, definitively taught that the Blessed Virgin Mary was properly called the “Mother of God.” She was not just the mother of Christ, or the mother of Jesus, or mother only of His flesh. She was the mother of a Person, and that Person was God; hence, she is to be called the Mother of God.

A second dogma of the Blessed Virgin Mary is that of her perpetual virginity. This belief, held and taught by the earliest Church Fathers, was definitively taught at the Council in Constantinople in 553 when Mary was referred to as “ever-virgin.” To add even more clarity, during the Lateran Council of 649, Pope Saint Martin I clarified that “ever-virgin” meant three things: Mary was a virgin before, during, and after Christ’s birth. First, this means she conceived her Son while being a virgin. Second, when she gave birth to her Son, she did not suffer from the effects of original sin as outlined in Genesis 3:16: “I will intensify your toil in childbearing; in pain, you shall bring forth children.” Third, after the birth of Jesus, she never had relations with a man and bore no other children.

A third dogma of the Blessed Virgin Mary was solemnly defined in 1854 when Pope Pius IX declared her to be the Immaculate Conception. He stated that “…the most Blessed Virgin Mary, from the first moment of her conception, by a singular grace and privilege from Almighty God and in view of the merits of Jesus Christ, was kept free of every stain of original sin.” She then remained free from sin throughout her life.

Finally, the fourth dogma of the Blessed Virgin Mary, which we celebrate today, is the logical consequence of the previous dogmas, especially the Dogma of the Immaculate Conception. If the Mother of God was free from sin, did not suffer the consequences of original sin—such as the pains of childbirth—then she would also, necessarily, not suffer the effects of sin, which are death and bodily decay. However, a few things need to be clarified in this regard.

First, the dogmatic teaching states that the Blessed Virgin Mary “…having completed the course of her earthly life, was assumed body and soul into heavenly glory.” Does that mean she died and was placed in a tomb? Or does that mean that she did not die and was taken body and soul while she was alive? The Church has not definitively answered this question. The rationale is that, since Jesus died and then rose, wouldn’t this be the sequence for our Blessed Mother followed? Regardless of the answer, what is proclaimed is that her body never experienced decay. If she died, then, just like her Son, her body slept as it anticipated sharing in the Resurrection, perhaps a few days later, or perhaps immediately. If the early account from Bishop Juvenal mentioned above is accurate, then her body rested in the tomb for a short period of time.

As we honor the Mother of God, the Ever-Virgin Mary, the Immaculate Conception, we celebrate her life, the completion of her time on earth, and her glorious entrance into Heaven, body and soul. We hope to follow where she has gone. From Heaven, she loves each one of us with her perfect maternal love. Her prayers and mediation of grace are certain. We should seek her intercession today. Doing so with great confidence, we should know that a mother so loving would never deny her children all good things granted in accord with God’s will.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-15—assumption-of-the-blessed-virgin-mary/

Assumption of the Blessed Virgin Mary Read More »

Saint Maximilian Mary Kolbe, Priest and Martyr

1894–1941; Patron Saint of drug addicts, families, journalists, prisoners, and the pro-life movement; Canonized by Pope John Paul II on October 10, 1982

Saint Maximilian Maria Kolbe, born as Raymond, hailed from Zduńska Wola in present-day Poland. At the time of his birth, his hometown had been under the control of the Russian Empire since 1795. Despite their material poverty, his family was spiritually rich, particularly owing to their mother, Maria, who instilled in her children a deep devotion to the Mother of God. They prayed the Angelus, the Litany of Loreto, and the rosary daily. Raymond had two surviving brothers: an older one named Francis and a younger one named Joseph. Two other brothers, Walenty and Antoni, passed away at a young age.

As a child, Raymond was known for his devoutness, as well as his mischief. Whenever he committed any transgressions, he would immediately offer himself for corporal punishment, which was common during that period. After one such prank, his mother exclaimed, “What will become of you!” This question profoundly affected young Raymond, who later prayed to the Blessed Virgin about his future. He was only twelve at the time. His mother observed a significant change in his behavior following this episode. He created an altar for the Blessed Mother in his room and spent long periods in prayer, often to the point of tears. On being questioned about his altered behavior, Raymond shared that after his mother’s reprimand, he had sought guidance from the Blessed Mother, who had appeared before him in the church, offering two crowns—one white signifying purity and one red signifying martyrdom. When she asked which one he chose, he replied, “I choose both!” This encounter further deepened his devotion to the Blessed Mother and Saint Joseph.

Due to the family’s financial constraints, Raymond received most of his early education from his mother and the parish priest. Upon recognizing Raymond’s intellect, a local pharmacist offered to tutor him. At the age of thirteen, Raymond and his older brother Francis attended a retreat organized by the Conventual Franciscans. They were then invited to join the newly established seminary in Lwów, present-day Lviv, Ukraine, which was part of the Austro-Hungarian Empire. This necessitated crossing the border without a passport, which they accomplished with the aid of their father. In 1907, Raymond and Francis entered the minor seminary.

In 1910, Raymond and Francis toyed with the idea of leaving the Franciscans to join the military. Before they could decide, their mother showed up and informed them that their younger brother was also joining the Franciscans, so they decided to stay. Their mother further shared that their father was moving to Krakow to live with the Franciscans and that she would be living in Lwów with the Felician Sisters to stay close to her sons. Raymond was given the name Maximilian upon entering the novitiate and made his first vows in 1911. He made his final vows in 1914, also adopting the name Mary, becoming Brother Maximilian Mary Kolbe. He was sent to Rome to complete his studies, earning doctorates in philosophy and theology.

During World War I in 1914, Brother Maximilian’s father joined the Polish Legions fighting for Polish independence. He was subsequently arrested and executed by the Russians. His mother moved to Krakow, entered the Felician Sisters, and adopted the name Sister Maria Felicyta. His brother Francis left the seminary to serve in the military, later marrying and having one child. Unfortunately, he died in a concentration camp in 1943.

In 1917, while praying in the seminary chapel, Brother Maximilian was inspired to form the Militia Immaculatae, the “Army of the Immaculate One,” particularly in response to witnessing anti-Catholic sentiments during the war. The organization aimed for the conversion of sinners, heretics, schismatics—particularly Freemasons—and the sanctification of all people under the guidance of the Blessed Virgin Mary. Following his ordination as a priest, Father Kolbe relocated to Krakow, where he taught Church history and expanded his Militia Immaculatae.

In 1922, Father Kolbe started publishing a monthly magazine titled “Knight of the Immaculata.” In 1927, he founded a new Franciscan friary near Warsaw called Niepokalanów, or “City of the Immaculate Mother of God.” In 1930, Father Kolbe established a religious house near Nagasaki, Japan, where the friars produced a Japanese version of their magazine, eventually printing 50,000 monthly papers. He returned to Niepokalanów in 1936. By 1939, the friary had become one of the largest religious houses in the world, also housing his Militia Immaculatae. They printed their materials from the friary, eventually reaching over a million households each month. His younger brother, now named Father Alphonse, aided him in his endeavors. 

World War II broke out in 1939 when the Germans invaded Poland. Father Kolbe and his friars did their utmost to help those being persecuted. At first, they were forced out of their friary but were later permitted to return. Once they returned, they recommitted themselves to their work. At that desperate time, their publications inspired people and gave them hope. Though the friars were careful in what they wrote, the German authorities eventually designated them as enemies. Furthermore, the friars provided refuge to thousands of Poles, including 2,000 Jews whom they protected from the concentration camps. After two years of German occupation, the Gestapo had had enough.

On February 17, 1941, the German Gestapo showed up at Niepokalanów where Father Kolbe warmly greeted them. By the end of their visit, however, the Gestapo arrested Father Kolbe and four of his friars, sending them to the Pawiak prison. In this first prison, Father Kolbe did all that he could to inspire faith and hope in his fellow inmates. He endured harsh treatment from some of the guards but always responded with charity. He heard confessions of fellow inmates, pointed them to Christ, and prayed with them.

Father Kolbe was transferred to Auschwitz as prisoner #16670 on May 28. Auschwitz was a death sentence, and those who went there knew it. This didn’t deter Father Kolbe from his divine mission. Though he exchanged his Franciscan habit for a blood-stained prisoner’s uniform, he continued to minister to the people all around him. In Auschwitz, Father Kolbe and the other prisoners endured the harshest of treatment. They were beaten to the point of death and then expected to work. After one harsh beating that Father Kolbe survived, he was brought to the infirmary by fellow prisoners. The doctor who tended to him later testified, “I can say with certainty that during my four years at Auschwitz, I have never seen such a sublime example of God’s love for one’s neighbor.”

In July, after a man escaped from Father Kolbe’s barracks, ten men were selected to die by starvation as punishment and as a deterrent to others who thought of escaping. Among the selected was Franciszek Gajowniczek, who cried out, “My poor wife, my poor children!” Father Kolbe’s heart was moved to compassion in that inhumane environment, and he requested permission to take Franciszek’s place, explaining to the guard that he had no wife or children. Permission was granted. He survived for two weeks before the impatient guards, needing the bunker for other purposes, administered a lethal injection. Father Kolbe willingly offered his arm, showing no fear of death. Soon after his death, word of his martyrdom of charity spread throughout Auschwitz and inspired many with faith and hope.

Saint Maximilian Mary Kolbe’s vision had come true. He first received the crown of purity and then the crown of martyrdom. His work to spread the Gospel through the Militia Immaculatae had a powerful effect upon the people of his time. His love, to lay his life down for a stranger, will live on until the end of time. Ponder the depth of love it would take to do such a thing, and pray that this same love will permeate your own life in imitation of this holy saint of God.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-14—saint-maximilian-mary-kolbe-priest-and-martyr/

Saint Maximilian Mary Kolbe, Priest and Martyr Read More »

Saints Pontian, Pope; and Hippolytus, Priest, Martyrs

Unknown–c. 235; Saint Hippolytus—Patron Saint of horses;

Saint Pontian—Patron Saint of Carbonia and Montaldo Scarampi, Italy;

Pre-Congregation canonization

After Jesus commissioned the Apostles to spread the Gospel to the ends of the earth, Saint John the Evangelist is believed to have converted many, including Saint Polycarp, whom he ordained the Bishop of Smyrna, in modern-day Turkey. Saint Irenaeus became a disciple of Saint Polycarp, and was ordained first a priest and then a bishop in what is now Lyon, France. It is believed that one of today’s saints, Hippolytus, was influenced by, and perhaps even a disciple of Saint Irenaeus.

Saint Irenaeus was a staunch opponent of the emerging heresies of his time. His renowned work, Against Heresies, describes the many errors in the early heresies, especially Gnosticism. Irenaeus died approximately thirty-three years before Hippolytus died, but their paths most likely crossed. The two shared a common mission of eradicating heresy, and Hippolytus was most likely influenced by Bishop Irenaeus. One of Hippolytus’ most famous works is entitled Philosophumena, or “Refutation of All Heresies.” In this work, like Irenaeus, he systematically refutes the heresies of his time, particularly Gnosticism.

Driven by an excess of zeal, Hippolytus came into conflict with Pope Saint Zephyrinus and other presbyters in Rome, whom he believed were too lenient toward certain heresies afflicting the Church, especially modalism, a heresy that denies the distinct persons of the Trinity. When Pope Zephyrinus died and Pope Saint Callixtus was elected in 217, Hippolytus saw Pope Callixtus as too lax and disagreed with his doctrinal approach to reconciling adulterers and murderers, which included legitimizing what Hippolytus saw as invalid marriages. Hippolytus also accused Pope Callixtus, as he had Pope Zephyrinus, of modalism. This led Hippolytus to separate from the Catholic Church and declare himself an antipope. Antipope Hippolytus continued his schism through the pontificates of Pope Callixtus’ two successors, Pope Urban (c. 223–230) and Pope Pontian (230–235).

Pope Pontian’s pontificate was marked by his continued fight against heresies that were rampant in the Church. He particularly fought against heresies concerning the nature of the Holy Trinity. Pontian is also known for his condemnation of the teachings of the renowned theologian Origen. Among Origen’s teachings that were condemned were a belief in the pre-existence of souls and the eventual salvation of all. Despite Origen being an important early theologian within the Church, this condemnation prevented him from formally receiving the title of “saint.” Pope Pontian also had to deal with the ongoing schism led by the antipope Hippolytus throughout his pontificate.

In 235, Maximinus Thrax seized power with the support of his army and became the Roman Emperor. Emperor Maximinus immediately ordered the arrest and imprisonment of Christian leaders. Among the first arrested were Pope Pontian and Antipope Hippolytus, who were both sent to work in the harsh conditions of the mines on the island of Sardinia.

Though their arrest might have seemed tragic, it bore good fruit. While in prison with Pope Pontian, Hippolytus repented of his schism and reconciled with the pope, bringing an end to the division that had lasted approximately eighteen years. Unable to govern the Church from prison, Pope Pontian resigned his position as pope, making him the first pope to do so. The conditions were so severe that both men died as a result, making them martyrs. Pope Anterus succeeded Pope Pontian, but he died within a couple of months. Pope Fabian was then elected and led the Church for the next fourteen years.

The bodies of Hippolytus and Pontian were returned to Rome within a year of their deaths by Pope Fabian. Saint Pontian was buried in the papal crypt in the Catacomb of Callixtus, and Saint Hippolytus in a cemetery on the Via Tiburtina. Eventually, a basilica was erected over the tomb of Saint Hippolytus, indicating the reverence he was held in by the people of Rome and the joy they had for the reconciliation of this martyr with the Church.

Saints Pontian and Hippolytus lived during a challenging time in the history of the Church. They were both fervent defenders of the true nature of the Holy Trinity, and both died for their faith. In addition to his Philosophumena, Saint Hippolytus left us his Apostolic Traditions, which provided a detailed description of the early ordination rites, the reception of catechumens into the Church, and the celebration of the Eucharist. He also left us a commentary on the Prophet Daniel and the Song of Songs, a treatise on Christ and the antichrist found in the books of Daniel and Revelation, and various sermons. Although Saint Pontian did not leave behind any known writings, he left behind the witness of his life and death, his willingness to reconcile with his rival, and his courageous defense of the true doctrines of the Church.

As we honor these two early saints, remember that their struggles are not unlike our own today. Although heresies and challenges change throughout the centuries, they also remain the same. Draw inspiration from the courage and zeal of these two men, and pray that you will be devoted to the Gospel today as they were in their time.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-13—saints-pontian-pope-and-hippolytus-priest-martyrs/

Saints Pontian, Pope; and Hippolytus, Priest, Martyrs Read More »

Saint Jane Frances de Chantal, Religious

1572–1641; Patron Saint of forgotten people, parents separated from their children, and widows; Invoked against in-law problems; Canonized by Pope Clement XIII in 1767

Saint Jane Frances de Chantal, born Jeanne-Françoise Frémiot in Dijon, France, was born into an influential and noble family. Her father held the position of President of the Parliament of Burgundy. Tragically, Jane lost her mother at the tender age of eighteen months, an event that profoundly impacted her early life. Despite this hardship, her deeply religious father ensured that Jane and her siblings received an excellent education and were raised as devout Catholics. Jane was recognized for her intelligence and piety from an early age, and her beauty, faith, strong moral character, and personal virtues were widely acknowledged. Her brother pursued a religious life, becoming first a priest, and later the Archbishop of Bourges.

When Jane was twenty, she married Baron Christophe de Rabutin, also known as Baron de Chantal. His baronial title, signifying high noble rank, was either bestowed upon him by the king or inherited, bringing with it a set of rights and responsibilities. Christophe and Jane resided in the feudal Castle of Bourbilly, which served as the administrative, military, and governing center of the town. As a baron, Christophe was tasked with managing lands, governing, collecting taxes, and providing military support to the king when needed. The castle not only served as their family residence but was also home to numerous servants and administrative staff. Prior to his marriage to Jane, the baron lived a disorderly life, leading to disorder among the castle staff. As the new baroness, Jane’s refined and orderly life led her to quickly restore order, to the delight of all the staff. She even brought back the practice of daily Mass at the castle. The baron and baroness had seven children together, but the first three did not survive infancy. One boy and three girls did survive.

In fulfilling his baronial duties, Christophe was frequently summoned by the king for administrative and military tasks, often requiring him to be away from home. During his absence, Jane maintained a custom of dressing very modestly, a habit viewed by some as unsuitable for nobility. When confronted, Jane would typically reply, “The eyes of the one whom I aim to please are very far away.” Her modesty and purity of heart prevailed.

Eight years into their marriage, when Jane was twenty-eight, her husband was accidentally shot in the leg by his friend while hunting. Nine days later, due to the inadequate medical care of the time, he succumbed to his wound, leaving Jane a widow. She and her four children spent the next year living with her father in Dijon. As her marriage had constituted her life, Jane needed to discern God’s will for her future while caring for her children. After consistently praying for a holy spiritual director, Jane had a vision of a saintly priest whom she did not recognize. She understood this figure to be God’s chosen spiritual director for her; she simply had to await their meeting. On another occasion, while praying, she visualized herself traveling through a forest in a futile search for a church. Reflecting upon this image, she understood that she had an arduous journey ahead, one that would purify her soul from self-love and lead her to serve Christ selflessly.

After a year with her father, Jane and her children moved into an old castle with her widowed father-in-law, helping manage his household. Despite her father-in-law’s coarse character, she treated him with kindness and respect.

In 1604, Jane’s father invited her to Dijon to attend a Lenten mission to be preached by the renowned Bishop of Geneva, Francis de Sales. Upon arriving at the mission, she immediately recognized the holy bishop, not from a previous meeting, but as the priest from her vision whom God revealed would be her spiritual director. After the mission, Bishop de Sales agreed to serve in that role. As her spiritual director, Bishop de Sales’ primary duty was to assist Jane in ordering her soul. He helped her address scruples, focused her prayer life, and reminded her of her responsibilities to her children, father, and father-in-law.

Over the next six years, Jane maintained regular correspondence with Bishop de Sales through letters and, when possible, in person. This fostered a deep mutual respect and a holy bond of spiritual friendship. Jane split her time caring for her father in Dijon and her father-in-law in Monthelon. After her husband’s death, Jane had made a private vow of celibacy, and her desire to join a religious order grew stronger. Bishop de Sales dissuaded her from this while her children were still young. However, as they grew older, she revisited the idea. Bishop de Sales informed her of his inspiration to establish a congregation for women, especially for those not accepted into other religious houses due to poor health or age, which would focus on humility and meekness, in imitation of the virtues exemplified by the Blessed Virgin Mary at the time of the Visitation. Instead of being a cloistered convent of nuns who followed a strict discipline of asceticism, the women would live a simpler life of prayer and then tend to the sick, poor, and others in need. In addressing her obligations to her children, the bishop helped her realize that she could serve them more spiritually as a consecrated religious than in the world. After all, they were now of an age where they could take care of themselves. In 1610, one of her daughters died, and another got married. Her fourteen-year-old son was entrusted to the care of her father and her brother, the bishop. Jane then moved to Annecy, France, with her two daughters, one married and the other soon-to-be. On June 6, 1610, the Solemnity of Trinity Sunday, Jane formally entered religious life, co-founding the Order of the Visitation of Holy Mary with the future saint, Bishop Francis de Sales.

In 1609, Bishop de Sales wrote a book called Introduction to the Devout Life, which was made up of letters of spiritual guidance especially for married women seeking to grow in holiness. This book proved invaluable to Mother Jane de Chantal and her sisters as they sought to live out their new vocation. In 1616, the bishop wrote another book called Treatise on the Love of God that was more directed to his spiritual daughters who were seeking practical wisdom on how to immerse themselves daily in the will of God and His divine love.

In addition to establishing her new convent in Annecy, Mother de Chantal made frequent visits to Dijon to care for her aging father and to visit her son and other relatives. She also began founding convents. By the time that her co-founder, Bishop de Sales, died in 1622, they had founded thirteen convents. Saint Vincent de Paul served as her spiritual director after this, and by the time that Mother Jane de Chantal died in 1641, she had founded eighty-six convents.

Saint Jane de Chantal began her life within the world of the nobility, embraced her marriage with deep devotion, raised children with motherly love, became a widow, discerned a new calling to religious life, and became a spiritual mother to many new daughters.

As we honor this wife, mother, baroness, founder, religious, and saint, ponder the fact that Christ led her down a path she could never have discerned early in life. She responded to promptings of grace over and over, and God did incredible things through her. Know that God’s plans for your life might not be what you expect. Every cross and every twist and turn in life has the potential to be a new beginning to a new and glorious life. Allow this saint to inspire you wherever you find yourself on life’s journey.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-12—saint-jane-frances-de-chantal-religious/

Saint Jane Frances de Chantal, Religious Read More »

Saint Clare, Virgin

c. 1193–1253; Patron Saint of the Poor Clares, embroiderers, goldworkers, laundry workers, needleworkers, telephones, and television; Invoked against eye diseases and for good weather; Canonized by Pope Alexander IV in 1255

Clare Offreduccio, born to a high-ranking noble family in the quaint Italian town of Assisi, was the eldest of three daughters. Raised in a grand palace in Assisi and a castle on the nearby slope of Mount Subasio, the girls were nurtured in their faith by their devout Catholic parents, especially their mother. From an early age, they led a life of prayer.

When Clare was twelve, her parents, adhering to the customs of the time, intended to arrange a marriage for her with a wealthy nobleman. However, Clare expressed her desire to wait until she turned eighteen, to which her parents agreed.

As a teenager, Clare grew to admire a twenty-four-year-old man named Francis, who had recently undergone an intense conversion. In his youth, Francis had been the life of the party in Assisi, aspiring to become a great knight—a dream he chased twice. His life took a turn when he was captured in war and subsequently imprisoned for a year. Upon being ransomed by his father, Francis returned to Assisi as a changed man. His ordeal ignited a spiritual transformation that would eventually influence not only his life but also that of Clare, the town of Assisi, and the entire Church for centuries to come. After renouncing his family inheritance and receiving papal approval, Francis and a small group of followers adopted a radical lifestyle, marked by poverty, prayer, penance, and itinerant preaching.

Around 1211 or 1212, when Clare was nearing her eighteenth birthday, she attended a Lenten mission at the church of San Giorgio in Assisi, preached by Brother Francis. The mission resonated deeply with Clare, and she felt God calling her to join Francis and his brothers by forming a women’s branch of their new order. Aware that her family would not approve of her decision, Clare spoke to Brother Francis in secret. With the local bishop’s approval, Francis agreed to welcome her on Palm Sunday evening at the small chapel of the Portiuncula where his order was staying.

That night, Clare arrived at the chapel, dressed as a bride ready to wed her spouse. She was accompanied by her aunt and a friend. Clare surrendered her noble attire for a coarse habit, allowed Brother Francis to cut her long hair, and covered her head with a veil. Francis then arranged for her to stay at a nearby Benedictine convent.

Upon discovering Clare’s decision, her family tried to convince her to return home, making promises of wealth and all the privileges of nobility. Clare refused. When they attempted to force her to return, she resisted, clung to the altar, and showed them her cut hair, a symbol of her dedication to God. Realizing they no longer held authority over her, her family reluctantly backed down. This marked not only a pivotal moment in Clare’s life but also the birth of the religious order of the Poor Clares.

For her safety and peace of mind, Clare was moved to another monastery a few days later, and then to another. To her surprise, her sister Caterina joined her a few weeks later. Their family attempted to intervene again, trying to force Caterina to leave, but Clare’s prayers triumphed. As one story goes, due to Clare’s prayers, Caterina’s body became so heavy that the men could not lift her. Eventually, her family gave up. Caterina was accepted into the newly formed order and was given the religious name Agnes.

In time, even their other sister and mother joined Clare and Agnes at the small house that Brother Francis had built for them next to the church of San Damiano. Under the rule for their new life given by Brother Francis, they became known as the Poor Ladies of San Damiano. Only after Clare’s death did they become known as the Poor Clares.

The Poor Ladies of San Damiano led a life of extreme poverty, manual labor, and almost complete silence under the rule of Brother Francis, which they strictly followed for the first few years. Unlike the friars, the Poor Ladies remained cloistered, instead of traveling and preaching. At that time, their severe austerity was new to religious women, as most convents were wealthy and owned large amounts of land tended by others for their needs. This newly formed order, like the Franciscan friars, was groundbreaking in its vocation, particularly its strict rule of poverty.

Despite her reluctance to assume any form of authority or title, Clare was made the abbess of the community in the following years. She was humble and shy, and found giving orders challenging. She often took up the most menial and unwanted chores.

God’s protection shielded the new order. When Muslim invaders surrounded the convent, preparing to attack Assisi, Clare, upon hearing of their presence, went to the chapel and took the monstrance with the Blessed Sacrament to confront them. Overwhelmed, the invaders retreated and never returned.

Mother Clare spent most of her life battling bishops, cardinals, and even popes who wished her order to align more with mainstream Benedictine nuns. Unyielding, she chose to depend on divine providence, trusting completely in her divine Spouse. These struggles intensified after the death of her spiritual father and brother, Saint Francis, in 1226. After many years of battling, Mother Clare wrote a rule for her sisters and received approval of that rule from Pope Innocent IV, mere days before her death in 1256 at the age of fifty-nine. This marked the first time in history that a woman wrote a rule for religious life that was formally approved. Despite her hidden life, Saint Clare’s holiness was widely known, so much so that the pope came to Assisi to celebrate her funeral. She was canonized just two years later.

As we honor Saint Clare and her sisters, we are especially invited to ponder their complete trust in God. It took great faith to abandon her noble life to embrace radical poverty, but she did so, remaining faithful to her calling. Through her, God has brought forth an abundance of good fruit that will only be fully understood in Heaven. Ponder Clare’s poverty, her hidden life of silence and continuous prayer, and her fidelity to God’s call. As you do, let her radicalness inspire you to step out of your own comfort zone and embrace a more trusting life of selfless service to God’s will.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-11—saint-clare-virgin/

Saint Clare, Virgin Read More »

Saint Lawrence, Deacon and Martyr

c. 225–c. 258; Patron Saint of archivists, armories, book lovers, brewers, butchers, cooks, comedians, deacons, glaziers, laundry workers, librarians, firefighters, poor people, restaurateurs, schoolchildren, seminarians, tanners, vine growers, winemakers, and Rome; Invoked against fire and lumbago (lower back pain); Pre-Congregation canonization

Though not much is known for certain about Saint Lawrence, he has been highly revered as a martyr and deacon from at least the fourth century. Most of the legends come from the detailed writings of Saint Ambrose, who served as Bishop of Milan from 374 to 397, more than a century after Saint Lawrence’s death. His writings are likely more of an imagined telling of the story than a literal account. Another early source of Saint Lawrence’s life and martyrdom comes in the form of a Latin poem written by the Christian poet Prudentius, who lived c. 348–c. 405. Finally, the later Passio Sancti Laurentii gives other details about Saint Lawrence, which comes from an anonymous Spanish author who most likely did not write until the fifth or sixth century. From these three sources, as well as from the writings of others, such as Saint Augustine of Hippo and Pope Saint Gregory the Great, great reverence and devotion to Saint Lawrence have flourished throughout the centuries. He is even one of the few early martyrs named in Eucharistic Prayer I (the Roman Canon). It is for these reasons that today’s celebration holds the rank of Feast within our Church.

According to these legends, Lawrence was born in Spain, perhaps at Osca in Aragon, near the foot of the Pyrenees mountains. Both of his parents are believed to have been martyrs. As a youth, he is said to have been brilliant, studying humanities and theology in Zaragoza where he met the future Pope Saint Sixtus II. After Lawrence completed his studies, he and the future pope traveled to Rome. In Rome, Lawrence was ordained one of the city’s seven deacons—most likely as the head of the seven deacons, the Archdeacon of Rome. As archdeacon, Lawrence was put in charge of the Church’s material possessions and was responsible for distributing alms to the poor. By the time Pope Sixtus II was elected pope in 257, he and Deacon Lawrence are believed to have had a strong friendship.

In 253, Valerian became the Roman Emperor. At first, he tolerated Christians. However, in 257 he issued an edict that began a fierce persecution of the Church. Saint Cyril, then the bishop of Carthage, North Africa, who also died a martyr under Valerian, described the persecution this way: “The Emperor Valerian has consigned to the Senate a decree by which he has determined that all Bishops, Priests and Deacons will be immediately put to death. I communicate to you that Sixtus suffered martyrdom on 6 August together with four Deacons while they were in a cemetery. The Roman authorities have established a norm according to which all Christians who have been denounced must be executed and their goods confiscated by the Imperial treasury.” The Liber Pontificalis identifies two other deacons who were martyred with Pope Sixtus, for a total of six deacons on August 6, 258: Januarius, Vincentius, Magnus, Stephanus, Felicissimus, and Agapitus.

According to Saint Ambrose’s account, Deacon Lawrence was martyred four days after his close friend and spiritual father, Pope Sixtus II, and the other deacons who were put to death. Ambrose records this exchange between the two prior to the pope’s execution, “Saint Lawrence wept when he saw his Bishop, Sixtus, led out to his martyrdom. He wept not because he was being led out to die but because he would survive Sixtus. He cried out to him in a loud voice: ‘Where are you going Father, without your son? Where do you hasten to, holy Bishop, without your Deacon? You cannot offer sacrifice without a minister…’” Ambrose records Pope Sixtus as responding, “I will not leave you, I will not abandon you my son. More difficult trials are kept for you. A shorter race is set for us who are older. For you who are young a more glorious triumph over tyranny is reserved. Soon, you will see, cry no more, after three days you will follow me…”

After Pope Sixtus and the other deacons were martyred, Deacon Lawrence was arrested. Because he was in charge of the riches of the Church, the prefect of Rome demanded that Deacon Lawrence hand over to him all the treasures of the Church. Lawrence requested three days to gather them, during which time he distributed all he could to the poor. After three days, Deacon Lawrence appeared again before the prefect and pointed to the poor, the crippled, the blind, and the suffering of Rome, saying, “These are the treasures of the Church.” This infuriated the prefect who had anticipated receiving gold and silver. He ordered that Deacon Lawrence be burned on a gridiron. Saint Ambrose records Deacon Lawrence’s last act of heroic virtue and defiance of diabolical oppression this way: “However, after three days he was placed upon the gridiron by the tyrant whom he mocked, and was burnt. He said: ‘The flesh is roasted, turn it and eat.’ So by the courage of his mind he overcame the power of fire.”

What is known for certain is that Saint Lawrence of Rome gave his life for Christ. After that heroic act of selflessness, God raised Saint Lawrence back to life—not physically, but spiritually, making him an icon of Christ to inspire others. Because Saint Lawrence is believed to have been burned on a gridiron, he has become known as the patron saint of cooks and tanners. Because he cared for and hid important documents of the Church before dying, he is the patron saint of archivists and librarians. And because of the humor Lawrence displayed while dying, as recorded by Saint Ambrose, he is the patron saint of comedians. From the third century onward, Saint Lawrence has been highly venerated in Rome and is considered a patron of Rome, after Saints Peter and Paul. After Constantine the Great legalized Christianity in the fourth century, tradition holds that he built a basilica over the tomb of Saint Lawrence that became one of the seven main churches in Rome, the Basilica di San Lorenzo fuori le Mura.

As we honor this legend of heroic virtue within the Roman Church, ponder not only his courage but also the way that God has used him to inspire many throughout the centuries. Though acts of courage may be difficult at the time they are performed, the good fruit of such heroism lives on. Seek the intercession of Saint Lawrence today, asking him to pray for you so that you will have the courage to do all that God asks of you, even using humor when helpful, so that you will find joy in everything, even persecution and suffering.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-10—saint-lawrence-deacon-and-martyr/

Saint Lawrence, Deacon and Martyr Read More »

Saint Teresa Benedicta of the Cross (Edith Stein), Virgin and Martyr

1891–1942; Patron Saint of Europe; Canonized by Pope John Paul II in 1998

Edith Stein was the youngest of eleven children, eight of whom survived infancy. She was born in Breslau, Germany, the daughter of devout Jewish parents. After World War II, Breslau became part of Poland and is now named Wrocław. Edith’s father died when she was only two, so her mother raised her children as a widow but ensured that Edith received an excellent education. Although her mother was an observant Jew, Edith decided she was agnostic around the age of fourteen, breaking her mother’s heart. Edith’s decision was part of her deeper quest for truth. Edith attended the local university when she was nineteen and studied philosophy, psychology, history, and German. At the age of twenty-two, she traveled about 300 miles east to study philosophy at the University of Göttingen in Germany under the renowned professor and founder of Phenomenology, Edmund Husserl. Phenomenology is an intellectual method that seeks to offer a systematic, clear, and unbiased description of the world as it is experienced, rather than explaining it from a theoretical or abstract perspective, as is common in other philosophical approaches.

In 1914, World War I broke out, and Edith volunteered with the Red Cross, where she cared for soldiers suffering from infectious diseases. This compassionate work gave her much to reflect on during that year, and her reflections and experiences made their way into her doctoral thesis, which centered on an understanding of empathy from a phenomenological perspective. She was granted her doctorate from the University of Göttingen in 1916, at the age of twenty-five, and followed her mentor, Professor Edmund Husserl, to the University of Freiburg, where she became his teaching assistant for the next two years.

At that time in Germany, a doctoral degree was not enough to become a university professor. It was also necessary to write a habilitation, a second, post-doctorate original thesis that often includes other requirements, such as teaching courses, advising students, or giving public lectures. In 1918, Edith attempted to complete her habilitation at the University of Göttingen, but the work was rejected because women were not then permitted to go become university professors.

In 1921, during a summer vacation, Edith was visiting a friend named Hedwig Conrad-Martius in Bergzabern, Germany. Hedwig was also a phenomenologist and one of the early women pioneers in German philosophy. She had recently converted to Catholicism and had many Catholic books in her home. During her stay, Edith picked up the autobiography of Saint Teresa of Ávila and read it. After reading it, she is said to have exclaimed, “This is the truth!” Her quest for truth had led her from Judaism to agnosticism to empathetic care for the suffering soldiers, to philosophical inquiry, and finally to one of the most brilliant spiritual writers in the history of the Church. Though Saint Teresa of Ávila was not an academic like Edith, Edith knew the truth when she saw it. The truths contained in Saint Teresa’s autobiography changed Edith’s life. She left her teaching position with Professor Husserl, learned the Catholic faith, and was baptized on January 1, 1922, in the church of Saint Martin in Bergzabern, Germany. From 1923–1931, Edith taught history, philosophy, and German to girls at the Dominican convent of Saint Magdalene in Speyer, Germany. During this time, she intensified her study of Catholicism, translating portions of Saint Thomas Aquinas and other Catholic theologians and philosophers into German. In 1932, Edith became a lecturer at the Catholic Institute for Scientific Pedagogy in Münster, but this was short-lived because the Nazi government passed anti-Semitic legislation that forced her to resign. However, “We know that all things work for good for those who love God, who are called according to his purpose” (Romans 8:28), and that is exactly what happened with Edith. Out of work and oppressed by the government, in October 1933, Edith was accepted into the Discalced Carmelite Monastery of Our Lady of Peace, Lindenthal, Cologne, Germany. She took the religious name Sister Teresa Benedicta of the Cross, after Saint Teresa of Ávila and Saint John of the Cross.

As a Carmelite nun, Sister Teresa Benedicta continued her philosophical studies and writings. In Cologne, she wrote “Finite and Eternal Being,” an attempt to synthesize and harmonize the philosophies of Saint Thomas Aquinas and the phenomenology of Edmund Husserl. After Hitler came to power in 1933, life as a Jew, even a Jewish convert to Catholicism, became increasingly dangerous in Germany. In 1938, the Carmelite superiors secretly transferred Sister Teresa Benedicta and her sister Rosa (who had become an extern of the Carmelites after their mother’s death), to their monastery in Echt, Netherlands. While in Echt, Sister Teresa wrote one of her most famous books, “The Science of the Cross,” an explanation of the mystery of the Cross using the teachings of Saint John of the Cross with references to the teachings of Saint Teresa of Ávila.

In 1940, the Nazis invaded the Netherlands, and in 1942, the Dutch bishops’ conference issued a statement that was read at all Masses, condemning the Nazis and their oppression of the Jews. In retaliation, the Nazis arrested all Catholic converts from Judaism, including Sister Teresa Benedicta and her sister Rosa. On August 9, 1942, Sister Teresa and Rosa were led into the gas chambers in Auschwitz where their mortal bodies perished, but their souls triumphed over death and were welcomed into Heaven. Saint Teresa Benedicta of the Cross is considered a martyr because she died as a result of the moral clarity issued by the bishops against Nazi oppression and because she chose to remain faithful to her religious vocation, despite the evident risk.

As we honor this saint and her fascinating journey, ponder her pursuit of the truth. She walked away from her Jewish roots at an early age and studied philosophy as a way of seeking the truth. She experienced human compassion during World War I while caring for soldiers, which fueled her phenomenological reflections of human empathy. She rigorously studied philosophy as a way of making sense of life, earning her doctorate. She remained humble and open to the truth while reading the life experience of Saint Teresa of Ávila, which led to her conversion. She pursued ongoing study of the truth as a Catholic theologian and philosopher. She made the radical choice to enter Carmel and become a nun. She experienced the suffering of the Cross firsthand during the Nazi oppression of World War II. Through it all, she used her keen intellect to develop a profound theology of the Cross, using the writings of Saint John of the Cross and Saint Teresa of Ávila. Finally, she lived the ultimate suffering through her martyrdom with fellow Jewish converts to the faith in Auschwitz. Above all, her story is a witness to the pursuit of the deepest truths found in the suffering and death of Christ. Allow this witness of her intellectual and lived experience of Christ’s Cross to inspire you to turn more fully to the sacrificial life to which you are called.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-9—saint-teresa-benedicta-of-the-cross-edith-stein-virgin-and-martyr/

Saint Teresa Benedicta of the Cross (Edith Stein), Virgin and Martyr Read More »