Daily Saints

Saint Lucy of Syracuse, Virgin and Martyr

c. 283–c. 304; Patron Saint of blind people, martyrs, peasants, penitent prostitutes, poor people, sick children, authors, cutlers, farmers, glassmakers, glaziers, gondoliers, laborers, lawyers, maidservants, notaries, eye doctors, porters, printers, saddlers, sailors, salesmen, seamstresses, tailors, upholsterers, weavers, and writers; Invoked against dysentery, epidemics, hemorrhages, throat infections, fire, poverty, and spiritual blindness; Pre-Congregation canonization

It takes great faith to exclaim that torture and death are glorious when they result from your love of Christ, yet this type of faith has been present in countless martyrs throughout the history of the Church. The earliest centuries of the Church especially produced holy martyrs who endured the attempted extinction of Christianity by the Roman emperors who clung to their pagan gods. Such was the case with today’s saint, Saint Lucy of Syracuse, who died during the Great Persecution of Roman Emperor Diocletian. Though historical details are hard to confirm, as early as the fifth century, beautiful legends about Saint Lucy had been handed down. It is those legends that follow.

Lucy was born in Syracuse, Sicily, around the year 283 to Christian parents. When she was five, her father died, leaving her mother, Eutychia, to raise her alone. Eutychia suffered from hemorrhages and feared for Lucy’s future, so she arranged a promise of marriage for her daughter to a nobleman from a pagan family.

A half century earlier, the holy virgin Saint Agatha had been martyred forty miles north of Syracuse in the city of Cantania. Saint Agatha was revered as the glory of Cantania. Her tomb became a popular place of pilgrimage and site of many miracles. Hopeful of a cure of her mother’s hemorrhages, Lucy convinced her mother to make a pilgrimage to Saint Agatha’s tomb. Eutychia agreed. While at the tomb, the two fervently prayed for a long time. As they did, Lucy had a dream-like vision in which Saint Agatha appeared to her, informing her that her mother would be cured because of Lucy’s faith, and that Lucy would become the glory of Syracuse, just as Agatha was the glory of Cantania. When Lucy awoke from her vision, she cried out, “O, mother, mother, you are healed!”

From that moment on, Lucy continued to sense Saint Agatha speaking to her about her calling to be a Bride of Christ and to die as a martyr. She informed her mother of her desire to remain a virgin and begged her to offer their wealth to the poor. Her mother hesitated, suggesting it would be better for Lucy to do so once Eutychia had died, but Lucy urged her to do so right away because it would be a source of much greater merit. Lucy’s faith won the day. She continued to postpone her marriage and spent the next few years joyfully distributing her money and jewels to the poor.

In the year 303, Roman Emperor Diocletian issued an edict outlawing Christianity in the Roman Empire. Christian Churches and sacred texts, such as Scripture and liturgical books, were to be destroyed. Christians were forbidden to gather for worship. Civil servants and nobility were stripped of their ranks and belongings. Christians who were discovered were forced to offer sacrifice to the Roman gods and the emperor; those who refused were tortured and even killed.

Though this was clearly a grave evil to befall those who professed their faith in Christ, it also resulted in a strengthening of faith for many. Secret worship regularly took place at the risk of the worshippers’ lives. Honored martyrs inspired the faithful to imitate the martyrs’ steadfast faith.

Around the year 304, when Lucy was around the age of twenty-one, her suitor became aware of the large sums of money that she had distributed to the poor. He was also aware that Lucy had done so on account of her Christian faith and realized that she was not going to become his bride. Enraged, he reported Lucy to Paschasius, the Governor of Syracuse, denouncing her as a Christian.

When Governor Paschasius of Syracuse learned of Lucy’s Christian faith and her charity to the poor, he had her arrested and interrogated. He attempted to force her to apostatize by offering sacrifice to the Roman gods, but she refused. A later Roman martyrology put these words into Lucy’s mouth:

I know but one sacrifice pure and full of honor, which I can offer. This is to visit orphans and widows in their tribulation, and to keep oneself unspotted from the world. For three years, I have daily offered this sacrifice to my God and Father; and now I long for the happiness of offering myself to Him as a living victim. His holy will be done!

Lucy then accused the governor of demon worship and prophesied his condemnation before God. The governor was outraged and ordered her to be defiled in a brothel. When the guards tried to move her, she was heavier than a boulder. They even tried to move her with a rope tied to the yoke of oxen, but she didn’t budge. The guards then surrounded her with wood to burn her, but the flames did not harm her. Finally, the governor ordered a soldier to thrust his sword into her neck, and God permitted her martyrdom to be completed. One martyrology attributes these prophetic words to her as she was dying:

I announce to you a great joy. Diocletian descends from his throne, Maximian dies, the Church breathes again: peace extends its protecting wing over the martyred Saints. O Syracuse, O place of my birth, as Catania finds its safety and glory beneath the guardianship of my sister Agatha, so shalt thou be shielded by me, if thou art willing to embrace that Faith, for the truth of which I shed my blood.

Saint Lucy is often depicted in sacred art holding her eyes because much later legends state that either the guards gouged her eyes out as torture, or that she gouged her own eyes out so that her suitor would no longer be tempted by their beauty.

Veneration to Saint Lucy quickly spread, and her prophetic dream-vision came true—she became the glory and protector of Syracuse and the source of many miracles. By the end of the sixth century, she was so revered throughout the Roman Empire that Pope Saint Gregory the Great inserted her name into the Roman Canon (Eucharistic Prayer I)—“…graciously grant some share and fellowship with your holy Apostles and Martyrs: with John the Baptist, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia and all your Saints…”

The fact that a young virgin martyr would become so revered and honored for many centuries after her birth is a testimony to the power of God. Saint Lucy not only imitated her Lord, but in her humility, she reflected the glory of the Mother of God who, in her song of praise, proclaimed, “For he has looked upon his handmaid’s lowliness; behold, from now on will all ages call me blessed. The Mighty One has done great things for me, and holy is his name…” (Luke 1:49–49).

As we honor this saint who was crowned with virginity and martyrdom, ponder the courage and resolve she had to choose death over a life of nobility. She fell in love with her divine Spouse, He entered into union with her, and she turned her eyes firmly upon His holy will. Seek to imitate Saint Lucy’s courage and resolve, choosing Christ and Him alone, renouncing all that is contrary to His holy will.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/13-december-saint-lucy-of-syracuse-virgin-and-martyr–memorial/

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Our Lady of Guadalupe

Daily Saints

Patroness of the Americas

Between 1428 and 1521, the Aztec Empire thrived in present-day central Mexico. This empire began with an alliance among three city-states: Tenochtitlan, Texcoco, and Tlacopan, allowing them to dominate the region. In 1521, the Spanish conquistador, Hernán Cortés, led his army of Spaniards and members of the indigenous Tlaxcalans tribe in a battle against the Aztecs, defeating them and capturing their capital city. The conquerors then established New Spain in the territory and rebuilt the capital that would become Mexico City.

Over the next ten years, Franciscan missionaries arrived on Spanish ships to serve the spiritual needs of the new settlers and to share the Gospel with the natives. Understandably, many of the natives were skeptical of this new faith, since the Franciscans were also Spaniards. Many of the Spanish settlers oppressed the natives, despite ongoing attempts by the missionaries to convince the settlers to treat the natives with respect and charity. Despite the challenges, some natives began to convert, receive Baptism, and seek ongoing catechesis. Among the first converts to the Catholic faith were a peasant named Cuauhtlatoatzin and his wife. Upon receiving baptism around the year 1524, they were given the Christian names Juan Diego and María Lucía.

In 1527, Bishop Juan de Zumárraga, a Franciscan from Spain, was named the first bishop of New Spain and arrived in Mexico City a year later. He immediately began strengthening efforts to serve the Spanish settlers, share the Gospel with the natives, and ensure that the settlers and soldiers treated the natives with respect.

After their baptisms, Juan Diego and María Lucía began to practice their faith as they continued their formation. Most records indicate that María died around the year 1529. Juan grew in his faith, and some extended family members also converted. On December 9, 1531, Juan Diego’s life was forever changed, and the Mother of God immediately strengthened the missionaries’ efforts. Juan was walking some distance to the nearby city of Tlatelolco early in the morning so he could attend daily Mass and catechism class. As he passed by Tepeyac Hill, a heavenly woman appeared to him. She appeared as a mestiza woman, a mixture of Spanish and Indigenous heritage, with dark-toned skin and long black flowing hair. Behind her was an oval of beaming rays that resembled the sun. She was clothed in a rose-colored robe with a blue-green mantle, adorned with gold stars and a golden edge. On her protruding womb was a bow with a four-petal floral design that depicted abundant new life. She wore a black tassel above her womb, which was an Aztec indication of pregnancy. She was standing on a crescent moon held by an angel. Her general appearance was one of great sanctity, peace, gentleness, and high nobility.

As soon as she appeared, she spoke to Juan in his native Nahuatl language, referring to him affectionately as “Juanito, Juan Dieguito…” (My little Juan, my dear Juan Diego), and lovingly introducing herself to him as the Ever-Virgin Mary, the Mother of God. She told Juan that she wanted a church built on that very spot in her honor and instructed him to inform Bishop Zumárraga of her request. Juan did so that same day, but the bishop needed time to think about his request. Juan then returned home by the same route and once again encountered the Mother of God at the same spot. He regretfully informed her that the bishop did not agree to her request and humbly suggested to her that she pick someone more important for the task so that the bishop would more easily agree. Smiling, the Blessed Virgin Mary informed Juan that he was her chosen one and that he should return to renew her request to the bishop.

The following morning, December 10, Juan did as the Mother of God had asked. He returned to the bishop’s residence and informed him that the Virgin Mary appeared a second time, renewing her request. This time, the bishop appeared to be more open and told Juan that if the Mother of God appeared to him a third time, he should ask her for a sign so the bishop could be certain that the request came from her. While returning to his home, the Virgin Mary appeared to him a third time at the same spot and Juan informed her of the bishop’s request. The Mother of God agreed to meet that request and instructed him to return to her at their meeting spot the following day.

The next day Juan’s uncle, Juan Bernardino, came down with a sudden and severe illness, so Juan remained with him all day and was unable to go to meet his heavenly mother. Very early the next morning, Juan Bernardino’s condition worsened, so Juan Diego set off for the city to ask a priest to come to anoint him. Because he was in a hurry and feared being delayed by the Mother of God, Juan took an alternate route to the city, but the Mother of God appeared to him on that route. When Juan informed her of his uncle’s illness, the Mother of God exclaimed with love, “Am I not here, I who am your mother?” She assured Juan that she had already cured his uncle, which was confirmed when Juan arrived home to his uncle who informed Juan that he, too, had experienced an apparition of the Mother of God who healed him. In the meantime, the Mother of God asked Juan to climb a hill where he would find roses that were not in bloom that time of year. He did so, picked them, and returned to her. She rearranged the roses in his cloak (tilma) and told him to go to the bishop and show him the roses as proof for him. So Juan set off for the bishop’s residence.

After arriving, Juan remained waiting for a long time. When he was finally announced and entered the bishop’s residence, he opened his tilma and poured the roses on the ground, telling the bishop that they were the sign he asked for. As he did so, the Mother of God imprinted her image on Juan’s tilma, just as she had appeared to him. The bishop fell to his knees and venerated her. The bishop kept Juan’s tilma in his chapel until he built a chapel in compliance with the wishes of the Mother of God. Bishop Zumárraga led an elaborate procession to the new Tepeyac Hill chapel, where he enshrined the tilma on December 26, 1531. Juan was so transformed by the experience that he successfully requested permission from the bishop to build a hut nearby and live as a hermit and guardian of the image. From that time on, Juan’s prayer life grew deep and his virtues became continuously more pronounced. The story spread rapidly among the Aztec peoples of every tribe, and many came to venerate the holy image, while Juan Diego offered hospitality and further details that inspired many conversions.

The tilma itself is believed to be miraculous for many reasons. The cloth on which the image is imprinted is made from cactus and normally disintegrates after about fifteen years. The tilma, however, is now almost 500 years old and is in perfect condition. The image itself does not appear to have been painted by human hands. There are no brush marks, and it has remained vibrant over the years without fading. No underlying sketch of the image can be found by modern scientific techniques. The eyes of the Virgin have been examined under magnification and reportedly reveal a reflection of the bishop on his knees along with some others nearby. In 1921, a bomb exploded next to the image in an attempt to destroy it, bending a thick medal cross on the same altar but leaving the image undamaged.

Perhaps the greatest sign of the miraculous nature of the image of Our Lady of Guadalupe is the spiritual impact that it has had upon the native people of Mexico and throughout the world. The fact that Our Lady appeared as a mixture of native and Spaniards was her way of communicating to the natives that God wanted them to be open to the message of the Gospel from the Spanish missionaries. The bishop who built the chapel, the priests who served there, and especially the native Juan Diego himself could be trusted, and the message they had to share was heavenly. Miracles followed and conversions took place at a pace previously unseen by missionaries. Our Lady proved herself to be the greatest of evangelizers. Her appearance as a mixture of Spaniard and Indigenous also sent a message to the Spaniards that they needed to treat their new neighbors as family.

Today the Basilica in which the image of Our Lady of Guadalupe is enshrined remains one of the most sacred places of inspiration and pilgrimage in the Americas. She is patroness of the Americas and is especially revered in Mexico. As we honor this sacred apparition of the Mother of God, ponder the ongoing miracle of the 500-year-old tilma of Saint Juan Diego. To this simple and humble man, God sent His mother as a missionary; through him, the Blessed Virgin Mary’s message resonates today.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/12-december-usa-our-lady-of-guadalupe–feast/

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Saint Damasus I, Pope

Daily Saints

c. 305–384; Patron Saint of archeologists; Pre-Congregation canonization

Pope Saint Damasus I, whom we honor today, was born at a time when the Church was experiencing the worst imperial persecution in the Roman Empire. In 303, two years before Damasus was born, the Emperor Diocletian initiated what came to be called the Great Persecution. Across the Empire there were widespread arrests, the destruction of churches and sacred texts, and the requirement for all citizens to offer sacrifices to the Roman gods. Those who refused were often imprisoned, tortured, and executed. The persecutions continued over the next nine years. Finally, in 313, Emperor Constantine the Great, the ruler of the Western Roman Empire, and Licinius, the Augustus of the Eastern Roman Empire, issued the Edict of Milan, granting religious tolerance to Christians. Saint Damasus was only seven years old when this new era of religious freedom began in the Roman Empire.

Not much is known about Damasus’ early years. His family might have originally been from what is today Western Spain. Damasus might have been born there or in Rome. Records indicate that while he was still young, his family lived in Rome, where he grew up and lived the rest of his life. His father was a married priest who served at a church in honor of Saint Lawrence in Rome. That church was later enlarged by Constantine after the Edict of Milan. The church was originally a small oratory built over the tomb of the deacon Saint Lawrence, martyred in Rome by Emperor Valerian in 258. As a young man, Damasus assisted his father in that church.

In 352, when Damasus was about forty-five, Liberius was chosen as the Bishop of Rome and served in that capacity for the next fourteen years. At the time of Liberius’ papal election, Damasus was an Archdeacon in Rome, serving at the Church of Saint Lawrence.

In 354, one of Constantine the Great’s sons, Emperor Constantius II, was co-emperor of the empire, along with his two brothers. Constantius II supported the Arian heresy that had been plaguing the Church for about thirty-five years, so he sent Pope Liberius into exile to a prison in Beroea for refusing to condemn Saint Athanasius, then the Archbishop of Alexandria, Egypt, for opposing Arianism. Some records indicate that Archdeacon Damasus followed him into exile but returned to Rome shortly afterwards. At the time of Pope Liberius’ exile, Emperor Constantius II attempted to elect Felix II to the papacy. However, when the Roman citizens forced the emperor to recall Pope Liberius to Rome, Antipope Felix had to flee. Pope Liberius died in 366 in Rome.

At the death of Pope Liberius, Damasus was elected as the thirty-seventh Bishop of Rome around the age of sixty-one. Immediately, violent controversy ensued. Supporters of Antipope Felix, who had died a year earlier, rejected Damasus as pope and elected Ursicinus, another deacon in Rome. At that time, both the clergy and laity had a say in the election of their bishops. Emperors also expected the candidate-elect to be presented to him for approval. When Pope Damasus and Antipope Ursicinus were simultaneously elected, the division became so severe that a reported 137 people were killed in the violent clashes. Eventually, the Roman civil authorities intervened and restored peace by supporting Pope Damasus and exiling Antipope Ursicinus. Pope Damasus’ enemies then accused him of murder and even adultery, but the pope rose above these calumnies.

Once Pope Damasus was securely established as the Bishop of Rome, he directed his efforts toward the governance of the Church and the preservation of orthodox doctrine. He convened synods in Rome to address heretical threats and to affirm the Nicene Creed. He remained a staunch opponent of Arianism, a heresy that persisted in various forms, despite being condemned at the First Council of Nicaea in 325. Pope Damasus was also concerned with the rising heresies of Macedonianism, which denied the full divinity of the Holy Spirit, and Apollinarianism, which denied the full humanity of Christ. In 381, he appointed papal legates to represent him at the First Council of Constantinople, the second universal ecumenical council of the Catholic Church. This council not only condemned Macedonianism but also expanded the Nicene Creed to emphasize the divinity of the Holy Spirit. It also affirmed the human and divine natures of Christ, in opposition to Apollinaris’ teachings. Pope Damasus’ dedication to doctrinal orthodoxy significantly shaped the Church’s stance against these heresies and strengthened Nicene Christianity.

Perhaps one of the greatest contributions that Pope Damasus made to the Church was the commissioning of Saint Jerome to produce what is now known as the Vulgate Bible. In 382, Pope Damasus summoned the recently ordained Father Jerome from Constantinople to Rome to serve as his secretary and counselor. Recognizing the need for a reliable Latin Bible due to the existence of many poor translations, all of which lacked cohesion, the pope commissioned Jerome to create a new Latin translation (the vernacular in the empire) from the original Greek and Hebrew sources. This new translation also had the effect of helping the Church to define which books of the Bible make up the inspired Word of God, the official canon. Jerome began this monumental task with the New Testament, translating it from Greek to Latin. Though it took him many years to complete, his translation became the standard Latin translation of the Bible and remains so today.

Pope Damasus also worked hard to improve the liturgy. He introduced the singing of psalms, helped develop the General Roman Calendar, restored churches, and commissioned sacred art. He had a great devotion to the saints (especially the martyrs), restored the catacombs in which they were buried, personally wrote poetic epitaphs for their tombs, and added special feast days in their honor.

Though today the authority of the successor of Saint Peter, the Bishop of Rome, is clearly established as being the supreme pastor of the Church, it was not so at that time. Pope Damasus was instrumental in helping to lay the theological groundwork for that doctrine as it continued to unfold for centuries, strenuously arguing that the see of the Bishop of Rome did not receive its authority from any Church council but from Jesus Himself Who said, “And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it” (Matthew 16:18).

In 380, Emperor Theodosius I, along with co-Emperors Gratian and Valentinian II, issued the Edict of Thessalonica, which declared that the Christian faith, as defined by the teachings of the Councils of Nicaea and Constantinople, was the official religion of the Roman Empire. This edict helped to further eliminate Arianism and other heresies. It is hard to predict what would have happened during that period had Pope Saint Damasus not been such a strong leader in orthodoxy.

Pope Saint Damasus lived and served during a transformative time for the Church. He was born during the worst imperial persecution of Christians but saw religious tolerance established with the Edict of Milan and saw Christianity become the official religion of the Roman Empire four years before his death. As we honor this great saint, who had such a reverence for the saints who had gone before him, ponder the fact that our Church today professes the faith that he so vigorously fought to defend and define. His doctrinal purity, love for the liturgy, veneration for the saints, and pastoral ministry all contributed to the fruitful growth of the Church throughout Europe, and eventually to the ends of the earth. Commit yourself more fully to imitate Saint Damasus’ love for the orthodox faith so that you will share more fully in the sanctity that he now shares in Heaven.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/11-december-saint-damasus-i-pope–optional-memorial/

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Our Lady of Loreto

Daily Saints

Patron Saint of aviators and builders

Today’s memorial celebrates one of the most revered relics within the Christian world—The Holy House of Loreto. This small house, which measures 31×13 feet, rests today in Loreto, Italy, inside the Basilica of the Holy House. In the first century, the Apostles revered the Holy House when it was attached to the opening of a cave that completed the home of Jesus, Mary, and Joseph in Nazareth. It is also believed to have been the place where the Annunciation took place, making it the location where the Word became flesh within the womb of the Blessed Virgin Mary. Some traditions also state that the Blessed Virgin Mary was born and raised in this house, but other traditions state she was born in Jerusalem and raised in the Temple. Within the house is the “Altar of the Apostles,” traditionally believed to have been built by the Apostles after the Ascension of Jesus into Heaven, with Saint Peter being the first to offer Mass there. There is also a wooden statue in the altar of the Blessed Virgin Mary holding the Christ Child. The statue of Our Lady of Loreto is a replica of the earlier statue that was destroyed in a fire in the early twentieth century.

This Holy House has a long and legendary history, the truth of which will only be known in Heaven. In the fourth century, one tradition holds that Emperor Constantine the Great, with the help of his mother Saint Helena, commissioned the building of a basilica over the Holy House in Nazareth at the same time the Church of the Holy Sepulchre was built in Jerusalem and the Church of the Nativity was built in Bethlehem. At least by the end of the fifth century, pilgrimages were made to the Holy House in Nazareth.

In the seventh century, Muslims invaded the Holy Land and destroyed the Church over the Holy House. The ruins remained until the Crusaders took back the Holy Land in the eleventh century and built a new Church over the Holy House. Muslims retook the territory of Nazareth in the late twelfth century but permitted the Franciscans to maintain the Holy House. In 1260, however, the invaders destroyed the basilica. Fighting continued until the Christian Crusaders were completely driven out in 1291.

Just prior to the Crusaders leaving the port of Acre, legend holds that on May 12, 1291, angels transferred the Holy House in Nazareth to the small town of Tersatto, modern-day Trsat, Croatia, where it remained for three and a half years. The locals were shocked at its arrival. When they entered, they saw the altar with a cedar statue of the Blessed Virgin Mary holding the Christ Child. A few days later, the Blessed Virgin Mary appeared to a priest in the Holy House, revealing to him its sacred origin. The Blessed Mother then healed the priest of an illness he had been suffering from as proof of what she had said. The Holy House quickly became a place of pilgrimage for the locals and a much-beloved object of devotion. The legend continues that on December 10, 1294, the house was once again picked up by angels and moved to Italy. The heartbroken people of Tersatto built a replica and wrote the words, “The Holy House of the Virgin Mary came from Nazareth on May 10, 1291, and stayed here until December 10, 1294.” Today the spot is marked by the Shrine of Our Lady of Trsat and a Franciscan monastery, which make up one of the most important pilgrim sites in Croatia.

Upon the arrival of the Holy House in Italy, legend holds that it landed on a hillside overlooking the port of Ancona where it stayed for nine months. Today that spot has a shrine, and the town is called Posatora, from the Latin posat et ora, meaning “to land and pray.” The legend continues that in 1295, the Holy House moved about twenty miles south to a laurel grove near the town of Recanati. Eight months later, the Holy House was transported to a farm owned by two brothers of the Antici family, and four months later it was moved for the final time to the middle of a public road where it sits today, in modern-day Loreto, Italy. The name “Loreto,” could be derived from the Latin word lauretum, which means “place of laurels.”

Upon its final arrival, the people did not know where the house came from until the Blessed Virgin Mary appeared to a hermit, telling him the history and significance of the house. The hermit then told the townspeople, who verified the story by traveling to Tersatto and then to Nazareth. Today, the Holy House is enshrined in a marble frame; its marble exterior sits inside the large Basilica of the Holy House in Loreto.

In the year 1900, a member of the papal household is said to have discovered documents in the Vatican archives that offer a different story about the transfer of the Holy House. In 1291, just prior to the Crusaders leaving the Holy Land, a noble Byzantine family named the Angeli family paid for the removal of the relic and its transfer, probably by ship, to Croatia and then Italy. The name “Angeli,” which means “angels,” could account for the origin of the tradition that angels carried the house from Nazareth. Certainly, this is a very plausible explanation. However, it’s interesting to note that the eighteenth century mystic, Blessed Anne Catherine Emmerich, stated, “I have often in vision witnessed the transporting of the Holy House to Loreto. For a long time, I could not believe it, and yet I continued to see it. I saw the Holy House borne over the sea by seven angels. It had no foundation, but there was under it a shining surface of light…”

Before discounting the miraculous transportation of the house, it is worth noting some scientific evidence. First, the mortar and stones used in the walls of the house come from the Nazareth area and are not found anywhere in Italy. Second, there are no cracks in the walls, indicating they were never dismantled and glued back together. Third, the size of the house matches perfectly the foundation in Nazareth from where it is believed to have come, but it would have been difficult to rebuild the house to the original dimensions. Fourth, in the thirteenth century, transporting a house, without first completely dismantling it, would have been nearly impossible. Fifth, the house landed on a public road, and the road can be seen under the foundation of the house today. At that time, it was not permissible to build a house on a public road, so if it was reconstructed, why choose that spot? Lastly, the fact that there is such a strong tradition of devotion to the house in Croatia and also where the house initially landed in Italy suggests that the miraculous moving of the house truly took place. For these reasons, some might argue that the angelic transportation of the Holy House is actually a far more likely conclusion than the physical transportation of the house by the Crusaders at the direction of the Angeli family.

Regardless of how the Holy House arrived in Italy, it remains a place of deep devotion. Over the centuries, more than 150 canonized saints have made pilgrimages there. Many popes, kings, queens, and other royalty have visited the House, and countless others have been inspired by the story.

As we celebrate this Holy House today and honor the image of Our Lady of Loreto that resides in that house, ponder Jesus, Mary, and Joseph living there. That house should be seen as an image of our souls in which the Christ Child lives and dwells. When Christ lives within us, our homes will better reflect the environment of the home of the Holy Family. The charity and every other virtue lived within the walls of that home must also permeate our lives, families, and our entire world. Only through the prayers of the Blessed Virgin Mary and the grace of her divine Son will this be possible.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/our-lady-of-loreto/

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Immaculate Conception of the Blessed Virgin Mary

Catholic Special Day, Daily Saints

c. 15 BC; Patron Saint of the United States, clothmakers, clothworkers, coopers, upholsterers, the Amazon rainforest, and numerous dioceses, cities, and countries

In 1854, Pope Pius IX issued an apostolic constitution called Ineffabilis Deus by which he declared the Immaculate Conception of the Blessed Virgin Mary to be a dogma of faith. This definition was a response to the longstanding devotion and theological consensus that had built up over the centuries. By declaring a dogma of faith, the Holy Father used his highest papal teaching authority, binding every Catholic to accept this teaching.

Ineffabilis Deus begins by stating that the creation of the Blessed Virgin Mary was in the mind of God from all eternity. She is the Father’s “singular delight,” and “under God, one cannot even imagine anything greater, and which, outside of God, no mind can succeed in comprehending fully.” This statement should leave us with a profound faith in the Immaculate Conception and an acknowledgment of the great and incomprehensible mystery we celebrate. Only in Heaven, as we behold the Beatific Vision, will our minds also behold the beauty and profound mystery of God’s greatest act of creation in the person of the Mother of God. Her life is not an end in itself. She is not worshiped. She is not God. She is, however, to be loved and honored in a singularly unique way, for she is God’s most glorious creation and will be honored as such forever.

The first thing we must know about our Immaculate Mother is that she needed a Savior, just as all humans do. Her Savior is her Son, just as He is our Savior. However, in her, salvation was given “by a singular grace and privilege.” We are saved by the washing away of original sin through baptism. The Blessed Virgin Mary was preserved from original sin from the first moment of her conception. Her salvation transcended time in that the merits of salvation won by her Son Jesus’ Incarnation, death, and resurrection saved her from original sin at the very moment of her creation.

Mary’s role is first alluded to in the book of Genesis. We read about the fall of Adam and Eve, introducing Original Sin into human nature, thus requiring a Savior. Genesis 3:15 presents what many have called the Protoevangelium or “First Gospel” because, in mysterious language, it presents Christ as the New Adam and the Blessed Virgin Mary as the new Eve: “I will put enmity between you and the woman, and between your offspring and hers; They will strike at your head, while you strike at their heel.” The “enmity” between the serpent and the “woman” reveals Mary’s complete opposition to the evil one and to sin. The “offspring” is Jesus and He will crush the head of satan, destroying sin and evil forever. This passage also reveals that Jesus invites His mother to participate in this act of salvation in a unique way. “They will strike at your head…” implying both Jesus and the Blessed Virgin Mary overcame sin and satan together, by the power of God, but through the motherhood of Mary, the new mother of all the living and the mother of those in the new order of grace.

The Blessed Virgin Mary has also been traditionally seen as the new Ark of the Covenant. The first Ark was a sacred vessel that contained the Ten Commandments, manna, and Aaron’s rod. The Ark was a symbol of God’s divine presence that only the High Priest could approach once a year after rigorous purification rituals. The Blessed Virgin Mary, being the new Ark of the Covenant, should also be treated with the greatest veneration, for she bore the divine within her womb and He came forth from her own body. Only the Great High Priest, Jesus her Son, could dare to approach and dwell within her.

At the Annunciation, the Archangel Gabriel came to the Virgin and said, “Hail, full of grace, the Lord is with you!” (Luke 1:28). This passage points to the Immaculate nature of the Blessed Virgin Mary. To be “full of grace” affirms the fact that grace so permeated Mary’s soul that sin had no place within her. Not only was she created free from sin, she also remained sinless throughout her life through the merit of her ongoing assent to God. Her prayerful response to the archangel was not only her response at that moment but was her continuous response to God throughout her life, “Behold, I am the handmaid of the Lord; let it be to me according to your word” (Luke 1:38).

From at least the seventh century, churches in the East celebrated in the liturgy Mary’s conception in Saint Anne’s womb. The Church in the West soon followed, emphasizing the immaculate nature of her conception. In the fifteenth century, Pope Sixtus IV approved a liturgical celebration for the Feast of the Immaculate Conception and then extended that feast to the entire Western Church. In the centuries that followed, successive popes issued clearer teachings in support of the definition of the Immaculate Conception. Because of this ongoing and deepening definition of the Immaculate Conception, Pope Pius IX lifted this teaching to the highest level possible when he issued Ineffabilis Deus in 1854.

If we turn again to the beginning of that constitution in which the Holy Father said that “no mind can succeed in comprehending fully” the Blessed Virgin Mary, then we will realize that the little we know and understand about her remains a deep mystery that we will only fully comprehend in Heaven. Therefore, as we honor the Immaculate Conception and Mary’s immaculate nature, we also must anticipate a continual unfolding of who she is. The dogma of the Immaculate Conception was not the end but the beginning. After that pronouncement, subsequent popes have continued to deepen their teaching on her. In 1904, Pope Pius X spoke of Mary as the Mediatrix of Graces. In 1950, Pope Pius XII defined the dogma of the Assumption of the Blessed Virgin Mary into Heaven; in 1954, he established the Feast of the Queenship of Mary. Vatican II spoke of Mary as Mother of the Church and the Mediatrix of Grace.

As we celebrate this great Solemnity of the Immaculate Conception, try to ponder the incomprehensible nature of the Mother of God. Knowing that she is an impenetrable mystery will help us honor her with the reverence and awe she deserves. The best news of all to ponder is that this perfect creation of God is not a distant icon to adore, she is our own caring mother, a mediatrix of God’s grace. Her tender care for her children will never waver, and her intercession will always bring to us all good things we need to achieve salvation.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/8-december-immaculate-conception-of-the-blessed-virgin-mary–solemnity/

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Saint Juan Diego, Hermit

Daily Saints

1474–1548; Patron Saint of Indigenous peoples; Canonized by Pope John Paul II on July 31, 2002

From 1428 until 1521, the Aztec Empire flourished in what is today central Mexico. The empire was formally established by the Triple Alliance among the city-states of Tenochtitlan, Texcoco, and Tlacopan, which enabled them to exert regional control. The empire featured a complex social hierarchy, advanced agricultural techniques, and an extensive tribute system, whereby conquered peoples paid taxes and performed labor for their conquerors. Grand temples and pyramids were erected, and elaborate polytheistic rituals were part of community life. Tenochtitlan, the capital, was an awe-inspiring city built on an island in Lake Texcoco, in what is now Mexico City. It was into this cultural environment that today’s saint, Juan Diego, was born and raised.

Juan Diego was born in the city of Cuautlitlán, just north of Tenochtitlan. He was given the name Cuauhtlatoatzin at birth, which means “the talking eagle.” Little else is known about his childhood and early years. Given his upbringing within the Aztec Empire, Cuauhtlatoatzin would most likely have been involved in farming, as he was of the peasant class, and would have participated in the rich cultural heritage of the Chichimeca people.

In 1521, Hernán Cortés, the Spanish conquistador, successfully defeated the Aztec Empire by capturing Tenochtitlan. His army of Spanish soldiers received aid from the indigenous Tlaxcalans, who were unhappy with their Aztec rulers. Smallpox also played a role in the Aztec defeat; the disease had spread among the indigenous peoples years earlier upon the arrival of the Spaniards. Since the Aztec people had no immunity, many died, making it easier for Cortés to conquer them. Once New Spain was established, a new Spanish capital was built on Tenochtitlan’s ruins.

Shortly after the founding of New Spain, twelve Franciscan missionaries arrived and began to evangelize. The friars served the needs of the Spaniards but also focused their efforts on evangelizing the natives. Around the year 1524, Cuauhtlatoatzin and his wife were among those to hear the Gospel and receive baptism. They received Christian names, Juan Diego and María Lucía.

In 1528, Bishop Juan de Zumárraga arrived in Mexico City from Spain, becoming the colony’s first bishop. Under Bishop de Zumárraga, the Franciscans continued to share the Gospel with the natives, but conversions were challenging since many of the Spanish settlers treated the natives cruelly. Although the bishop and Franciscans tried to defend the rights and dignity of the indigenous, they often met with strong resistance from the Spanish colonizers. Divine intervention was needed.

After his baptism, Juan Diego began the practice of walking from his home to the Franciscan mission in Tlatelolco to receive ongoing religious instruction and attend daily Mass. On December 9, 1531, Juan was making one such journey. When he passed by Tepeyac Hill, much to his surprise, he encountered a heavenly woman who appeared as a mestiza (a mixture of Spanish and Indigenous features) and spoke in the local Nahuatl language. She announced herself as the Ever-Virgin Mary, Mother of God, and instructed Juan to go to the bishop and tell him to build a chapel on Tepeyac Hill. Juan fulfilled her request, but the bishop was hesitant. Later that evening, as Juan was returning home, the Mother of God appeared to him again, and he informed her that he had failed to convince the bishop. He suggested that she pick someone of more importance for her mission. The Mother of God assured him that he was her choice and asked him to return to the bishop. He went the following morning and repeated the request. This time, the bishop appeared to be open but asked for a sign to prove the apparition was truly from Heaven. Juan returned to the Mother of God, and she agreed to provide a sign the following day.

The next day, December 11, Juan Diego’s uncle, Juan Bernardino, became ill. Juan Diego tended to him, so he was unable to meet his heavenly visitor at Tepeyac Hill. During the night, Juan Bernardino took a turn for the worse and was on the verge of dying. Early on the morning of December 12, Juan Diego set off for Tlatelolco to get a priest to administer the last sacraments to his uncle. Since he was in a hurry and because he had failed to return to the Mother of God on Tepeyac Hill on December 11, Juan took a different route around the hill to try to avoid her.

As he journeyed, the Mother of God appeared to him on the alternate route and asked where he was going. Juan shared the news about his uncle, explaining that his illness was the reason he had failed to show up the previous day for the promised sign. The Mother of God lovingly scolded Juan for his lack of faith, saying to him, “Am I not here, I who am your mother?” She informed him that his uncle had already recovered from his illness and then instructed Juan to climb the hill where he would find flowers not usually in bloom at that time of year. Sure enough, on the rocky peak where normally only weeds and cacti grew, there were beautiful roses. Juan picked them and placed them in his cloak, called a tilma. When he climbed down, the Mother of God rearranged the flowers and told him to bring them to the bishop as his sign. When Juan was brought into the presence of the bishop, he opened his tilma, and the flowers fell to the ground. At the same time, an image of the Mother of God appeared on the tilma, just as she had appeared to Juan. The bishop immediately fell to his knees and believed.

The following day, Juan Diego went to check on his uncle and found him fully recovered. His uncle informed him that the Mother of God had appeared to him also and healed him. She instructed him to present himself to the bishop and tell the bishop about the apparition and his miraculous healing.

After keeping Juan Diego’s tilma in his private chapel at first, the bishop had a small chapel erected on the Tepeyac Hill. On December 26, 1531, he led a procession with the tilma to the chapel. On the way, a man in the procession was accidentally struck in the neck with an arrow that was intended to be part of a display in honor of the Mother of God. The wound was serious and his death was imminent. He was placed before the holy image, the arrow was removed, those gathered beseeched the Mother of God to heal him, and he instantaneously recovered.

This entire experience profoundly affected Juan Diego. Prior to the apparition he already had a strong faith, but afterwards it became even stronger. According to some early sources, Juan Diego’s wife had passed away in 1529, two years prior to the apparition. After the apparition, Juan received permission from the bishop to erect a small hut near the chapel where he lived for the next sixteen years as a hermit, caring for the chapel and image, and welcoming visitors who came to venerate it. According to the official biography from the Vatican that was prepared on the occasion of Saint Juan Diego’s canonization, “Juan Diego received the grace of interior enlightenment and from that moment, he began a life dedicated to prayer and the practice of virtue and boundless love of God and neighbor.”

Today, Saint Juan Diego’s tilma is enshrined in the Basilica of Our Lady of Guadalupe in Mexico City. The tilma itself is truly miraculous. Although it was made of plant fibers that normally disintegrate after about fifteen years, it remains in perfect shape today. The image does not have any brush marks, instead appearing to have been miraculously imprinted upon the fiber. Perhaps the greatest miracle is that this apparition helped bring about the Christianization of the Americas, especially Mexico. By appearing as a mixed race of Spanish and Indigenous, Our Lady offered an invitation to the Indigenous to accept the Gospel from the Spaniards. She bridged the gap between the two cultures and won over many souls.

As we honor Saint Juan Diego, we also anticipate the Feast of Our Lady of Guadalupe in three days, on December 12. Today, however, we ponder this humble and simple man who quickly responded to the grace of God when the Franciscan friars shared the Gospel with him and lovingly responded to the wishes of the Mother of God. His first conversion took place at baptism, but his second conversion could be said to have taken place after the apparition when he more fully dedicated himself to a life of prayer and service of God. Ponder the amazing fact that the Ever-Virgin Mary, Mother of God, chose the humblest of her sons to be the instrument of the greatest of miracles. As you do, know that God can do great things through you if you humble yourself in imitation of Saint Juan Diego.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/9-december-saint-juan-diego–optional-memorial/

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Saint Ambrose, Bishop and Doctor

Daily Saints

c. 339–c. 397; Patron Saint of beekeepers, bishops, candlemakers, domestic animals, geese, honey cake bakers, learning, livestock, police officers, schoolchildren, security personnel, starlings, and wax refiners; Pre-Congregation canonization

In 1298, Pope Boniface VIII named today’s saint as one of the four original Doctors of the Church, along with Saints Augustine, Jerome, and Gregory the Great, cementing his importance in the history of the Church. Ambrose was born into a prominent family, with his father, Aurelius, serving as the Praetorian Prefect governing Gaul, France, and beyond. Ambrose was raised in a household of faith and learning. While his father was governor, his mother took Ambrose to Rome to receive a strong education in rhetoric, law, and literature to prepare him for an important political career. A legend from his infancy states that a swarm of bees landed on his face and left a drop of honey, which his parents interpreted as a sign of future greatness and eloquence. As was common at that time, Ambrose was not baptized as an infant but remained a catechumen even into his adult years.

When Ambrose was around the age of thirty, he was appointed as Governor of the Provinces of Emilia and Liguria, a region that included Milan. This position was considered a stepping stone to higher political roles. While Ambrose served as governor, the Church was suffering from internal divisions due to the ongoing effects of the Arian heresy. Despite Arianism’s condemnation in 325 at the Council of Nicaea, many laity, clergy, and even bishops refused to reject the heresy and accept the Nicene Creed.

In 374, when Ambrose was about thirty-five, the Arian Bishop of Milan passed away. The city found itself in religious turmoil between the Arians and the Catholics. Ambrose, concerned for the peace of the city, personally offered to supervise the election of a new bishop. The eloquence with which he handled the situation had an unexpected effect. Both sides respected him—Catholics for his faith and Arians for his honor. As a result, the crowd began chanting “Ambrose for bishop!” Frightened, Ambrose fled. He argued that he had no theological training and had not even been baptized. However, when Emperor Gratian approved his appointment, Ambrose reluctantly agreed. He was baptized, ordained as a priest, and then consecrated a bishop.

After his consecration, Bishop Ambrose began an intense period of theological and scriptural study. Because he was already well versed in Greek, Latin, and the classics, he quickly mastered Catholic theology. He was also quick to learn the Old Testament and the progression of salvation history. His approach to the Scriptures was unique in that he often read it silently, reflecting upon the meaning in his heart. At that time, Scripture was normally read aloud. This practice of interiorly reading Scripture is known today as lectio divina and has become the standard method of praying with the Scriptures. This interior reading of Scripture, coupled with his training in rhetoric, proved invaluable when he became a preacher, drawing large crowds to packed churches. Ambrose fully committed himself to his new ecclesiastical mission. He quickly realized that he not only needed to learn and proclaim the orthodox faith, he also needed to live it. Shortly after his ordination, he gave away most of his wealth and land, only keeping what was necessary to ensure the well-being of his sister and family.

Though the Arians had hoped they could win him over to support their side, Bishop Ambrose quickly took the orthodox position, rejecting Arianism. He saw that the Arians were divisive in the community and that he must be the source of true unity and the leader of the faith. He spent much time shepherding the people of his diocese and the rest of his time praying and studying the Word of God.

As Bishop Ambrose’s reputation spread, he caught the attention of Augustine of Hippo, who followed the philosophy of Manichaeism. Augustine moved to Milan to take up a teaching position and began to listen to Bishop Ambrose preach. Augustine’s mother, Monica, had relentlessly prayed for her son’s conversion and asked Bishop Ambrose to intervene. Though Bishop Ambrose’s preaching and teaching had a powerful effect upon Augustine, it was the bishop’s personal life that affected Augustine the most. Augustine later wrote of the bishop:

I arrived in Milan and encountered Bishop Ambrose, a man celebrated globally as one of the finest individuals and a devout servant of Yours. His eloquent sermons richly provided Your people with the core teachings of Your wisdom, the joy of Your grace, and a profound spiritual enrichment akin to uplifting wine. Unbeknownst to me, it was by Your guidance that I was led to him, so that through him I could knowingly be led to You. This man of God welcomed me with fatherly warmth and extended to me the kindness befitting a bishop upon my arrival (Confessions Book V)

Augustine saw in Bishop Ambrose not only a man filled with wisdom and understanding, which were qualities that Augustine had been searching for his whole life, but also a man who cherished those eternal truths in his heart and lived them out. For example, when he saw the bishop reading the Scriptures silently, he sensed he was truly internalizing the message. This led Augustine to open the Scriptures and ponder them himself, leading to his conversion and baptism and to his being celebrated as one of the most influential saints in the history of the Church and even upon the whole of Western culture.

Bishop Ambrose also held great influence over the Roman emperors. Emperor Gratian had a good friendship with Ambrose and was the one who told him to accept his election as bishop. Bishop Ambrose later successfully encouraged the emperor to remove the pagan Altar of Victory from the Roman Senate. When Emperor Valentinian II came to power as a youth, his Arian mother, Empress Justina, acted as his regent. In her support of Arianism, Justina ordered Bishop Ambrose to turn over a church in Milan to the Arian bishop. He refused, writing to her, “If you demand my person, I am ready to submit: carry me to prison or to death, I will not resist; but I will never betray the Church of Christ.” Bishop Ambrose and his people locked themselves in the church and refused to leave. Saint Augustine wrote of this incident in the Confessions, saying, “The devout people kept watch in the Church, ready to die with their Bishop Thy servant” (Book IX). Seeing no way to convince the bishop and his people, the empress acquiesced.

In 380, Emperor Theodosius issued the Edict of Thessalonica, making Nicene Christianity the official religion of the Roman Empire, outlawing Arianism. Though Theodosius was an orthodox Christian, in 390 he committed a horrible atrocity, ordering a massacre in Thessalonica. When Bishop Ambrose found out, he wrote to Theodosius, demanding he do public penance and informing him he was forbidden to receive the Sacraments until he did so. The emperor complied.

In addition to being an outstanding pastor to his people and a powerful preacher, Saint Ambrose left behind a wealth of writings that have had a great impact on the Church’s theological tradition. In his writings, he is especially known for his refutation of Arianism and his teaching on the true nature of Christ and the Holy Spirit. He also wrote on the Sacraments, virginity, ethics, penance, and the duties of the clergy, and penned commentaries on Sacred Scripture. He left behind many letters of great importance, composed hymns, and wrote beautifully about our Blessed Mother.

As we ponder the life of Saint Ambrose, reflect upon his sudden and unexpected election as Bishop of Milan. Though he had his eyes on an important political career, God’s will was different; therefore, Ambrose cooperated with the divine will. As you ponder his life, consider any ways that your own will differs from God’s will for you. As you do, try to imitate Saint Ambrose by choosing the divine will and letting go of your own preferences and plans.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/7-december-saint-ambrose-bishop-and-doctor–memorial/

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Saint Nicholas, Bishop

Daily Saints

c. 270–c. 346; Patron Saint of children, sailors, merchants, archers, repentant thieves, brewers, pawnbrokers, unmarried people, Russia, and numerous countries and cities; Pre-Congregation canonization

Saint Nicholas of Myra, also known as Nicholas of Bari, Nicholas the Wonderworker, and Saint Nick, was a fourth-century bishop in Myra, Asia Minor, modern-day Demre, Turkey. His life is also the origin of the legend of Santa Claus. By the sixth century, his tomb had become widely venerated because of the numerous reported miracles worked through his intercession. In the eleventh century, his body was transferred to Bari, Italy, where it remains today. To this day, his bodily remains excrete a liquid, at first thought to be an oil but now believed to be water, which is collected, mixed with holy water, and distributed to the faithful in bottles every May 9, the day his remains arrived in Bari. The liquid is commonly referred to as the “Manna of Saint Nicholas” and is believed to contain miraculous healing power. For this reason, along with the mythical character of Santa Claus, he remains a highly venerated saint within the Church.

Very little is known about Saint Nicholas that is historically verifiable. What we do know is that he was the Bishop of Myra, most likely suffered imprisonment during the persecution of Roman Emperor Diocletian, and was one of the bishops who attended the Council of Nicaea in 325. In addition to these historical details, many later legends have developed about his life.

Nicholas was born into an affluent and devout Christian family. When Nicholas was young, his parents died from an epidemic, leaving him an orphan and heir to his family wealth. Conscious of the exhortation Jesus gave to the rich young man to “sell what you have and give to the poor,” Nicholas did exactly that. He sold his inheritance and distributed it to those in need. Some accounts of his life state that his uncle instead was the Bishop of Myra and that he ordained Nicholas a priest.

One popular legend is that among the recipients of his wealth were three girls whose father could not afford dowries for them to be married. Their future options were grim and included the possibility of their resorting to prostitution to survive. When Nicholas found out about this dire situation, he threw a bag of gold through the window of their home that the father used as a dowry for his first daughter. Nicholas then did this a second time. After the second daughter was married, the father stayed up all night waiting for a third bag of money. When Nicholas threw the third bag through the window, the father ran out and thanked him. Nicholas asked him not to tell anyone. One version of the story states that each night, the bag of gold landed in stockings hung by the fire to dry, leading to the Christmas tradition of placing stockings out for Saint Nick, who secretly fills them.

In another popular story, Nicholas was traveling to the Holy Land by ship. A storm suddenly arose, and the crew were fearful for their lives. Nicholas prayed, and the storm ceased. For this reason, Saint Nicholas is patron saint of sailors and those taking sea voyages.

How Nicholas became a bishop is a mystery. One version of the story is that shortly after Father Nicholas’ return from the Holy Land, the bishop of Myra died. The clergy of Myra then gathered to pick a successor. During their meeting, God inspired them to pick the first person to enter their church the following morning. Because Father Nicholas had spent the entire night in prayer, he was the first person in the church and was chosen bishop.

During his time as Bishop of Myra, a great persecution broke out in the Roman Empire under Emperor Diocletian. In 303, Diocletian, Maximian, Galerius, and Constantius—who made up a tetrarchy that governed the whole Roman Empire—issued a series of edicts outlawing Christianity and imposing the penalties of torture and death on those who practiced the faith. This was the last and the most violent persecution of Christians in the Roman Empire. At some point, between the years of 303 and 306, Bishop Nicholas was among those arrested and tortured. In 305, Diocletian renounced the throne, and in 306, Caesar Constantius died. Constantius’ son, Constantine, then became Caesar in his place and ordered Bishop Nicholas’ release. In 312, Constantine is said to have seen a vision of the Cross with the words, “In this sign, you will conquer.” In 313, he and his co-emperor Licinius issued the Edict of Milan, granting religious tolerance to Christians.

An early list of the bishops who attended the Council of Nicaea in 325 includes Bishop Nicholas. That council was called to address the heresy of Arianism that denied the full divinity of Christ, asserting that the Son was a created being and not co-eternal with the Father. Some legends relate that Bishop Nicholas was so appalled by the Arians at the council that he slapped one of them across the face, was imprisoned for that act, but was released by Jesus and the Blessed Virgin Mary. Other accounts state that the heretic he slapped was Arius himself. The slap is a common motif in sacred art, including Orthodox iconography.

Other legends abound about Saint Nicholas. He is said to have won the release of various individuals unjustly condemned to death, going so far as to stay the sword of the executioner. During a famine, an evil butcher killed three children and pickled their remains to sell them as ham. Bishop Nicholas intervened and raised the pickled children from the dead. While shocking to the modern hearer, the story was widely told in the Middle Ages. An image of that miracle is found in sacred art and is one of the reasons many came to consider Saint Nicholas as the patron saint of children. Still another story relates that during another famine, a ship full of wheat for the emperor arrived in Myra. Bishop Nicholas convinced the sailors to give him enough to feed the people for two years, promising them that the emperor would still receive all his wheat. When the trusting sailors delivered the rest of the wheat to the emperor, it weighed the same as when it was loaded, despite much of it having been given to the people of Myra.

Bishop Nicholas died on or around December 6, 346 (the year of death varies by source), and was canonized by popular acclaim. His feast day became a day when the faithful performed charitable works, especially toward children, a custom that continues today. In 1054, the Catholic Church split between the East and West, resulting in the Catholic and Orthodox Churches. This left the remains of Saint Nicholas in the hands of the Orthodox. In 1071, the Seljuk Turks captured Orthodox-controlled Myra. In 1087, fearful that the Turks would mistreat the relics of their revered saint, Catholic Italian sailors from Bari took part of Saint Nicholas’s remains from his Myra tomb and brought them to Bari, Italy, where the pope later had a church built in the saint’s honor.

Though most of what we know about Saint Nicholas’ life is legendary rather than historically certain, those legends have added much to the faith of the people of God throughout the centuries. These tales have inspired faith and hope and have led to numerous reported miracles.

As we honor this saintly bishop from 1,700 years ago, ponder the faith of the people of God throughout those centuries who have benefitted from the sacred art, pilgrimages to his tomb, and the miraculous Manna of Saint Nicholas. Allow the longtime devotion to him to inspire you, entrusting yourself more fully to his intercession, as well as the intercession of all the saints of Heaven.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/december-6—saint-nicholas-bishop–optional-memorial/

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Saint Sabbas of Mar Saba

Daily Saints

Profile

Sabbas was a spiritual student of Saint Euthymius the Great at age 20. He was an anchorite from age 30. He was living in a cave and devoting himself to prayer and manual labor. He wove ten willow baskets each day. On Saturdays, he would take them to the local monastery, led by Saint Euthymius, and trade them for a week’s food, and a week’s worth of willow wands for more baskets. He took over leadership of the monks upon the death of Saint Euthymius. He becamse the co-superior with Saint Theodosius over 1,000 monks and hermits in the region.

Sabbas was a simple man with little education, but with a firm belief in the spiritual benefits of simple living. The combination of his lack of education and his severe austerities caused some of his charges to rebel. Sabbas was tired of the squabbling. He missed his time in prayer, so he fled to TransJordania. There he found a cave inhabited by a lion; the lion moved on, finding a new home, and giving the cave to the holy man. A distorted version of this tale reached the rebellious monks; they seized on it, reported to the patriarch that Sabbas had been killed by a lion, and requested a new leader be appointed. As this message was being formally presented to the patriarch, Sabbas walked into the room. This led to a confrontation during which the complaints of the monks were aired. However, the patriach took Sabbas’s side, and the two restored order and discipline to the lives of the anchorites.

Sabbas led a peaceful uprising of 10,000 monks who demanded the end of the persecutions of Palestinian bishops of Anastatius I.

At age 90, Sabbas travelled to Constantinople where he successfully pled for clemency from Justinian for Samarians who were in revolt.

Born

439 at Motalala, Cappadocia

Died

532 of natural causes
relics enshrined in Venice, Italy

Canonized

Pre-Congregation

Representation

man holding the rule of his monastery in his hand
man seated at the edge of a cliff
man praying in a cave with a lion nearby

Source: https://catholicsaints.info/saint-sabbas-of-mar-saba/

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Saint John Damascene, Priest, Religious and Doctor

Daily Saints

c. 676–749; Patron Saint of pharmacists, icon painters, and theology students; Pre-Congregation canonization; Declared a Doctor of the Church by Pope Leo XIII in 1890

In the early seventh century, Damascus, Syria, was a thriving city within the Eastern (Byzantine) Roman Empire. Being one of the oldest continuously inhabited cities in the world, the city enjoyed a rich cultural heritage and diversity. Being part of the Roman Empire, it was primarily Christian, with some Jews, small pockets of paganism, and heretical Christian sects. After the death of Muhammad in 632, Islamic conquerors expanded into the Roman Empire, capturing and occupying Damascus in 635. In 661, Damascus became the capital for the Umayyad Caliphate, leading to further Islamic influence in the region. Though Christians’ rights were restricted, they were permitted religious freedom under certain conditions and limitations, such as paying a special tax and wearing distinct clothing. They also occupied a lower legal status than Muslims. Some Christians, however, were given important roles in the government, especially financial administration, due to their Greek and Roman education and administrative skills that many Muslim leaders admired. It was into this historical situation that Saint John of Damascus (John Damascene) was born.

John was born to Christian parents who did not allow their Muslim rulers to affect their faith. In fact, John’s father was one of the Christians held in high esteem by the local rulers and was entrusted with important administrative responsibility by the Caliphate. During his early years, John is believed to have received an excellent education. He might have been educated in the faith by local clergy, also learning Greek and Roman philosophy. At some point, his father came across a slave named Cosmas for sale in the public market. Some records indicate that Cosmas was a highly educated monk from Sicily, who was captured on a raid. His father secured the monk’s release, perhaps by purchasing him at a high price, and entrusted his son’s education to Cosmas. Another youth, possibly an orphan whom John’s father cared for, studied alongside John. Cosmas was not only well-versed in theology, but also in philosophy, music, astronomy, and a variety of other subjects. John greatly advanced in learning under Cosmas. Given the Muslim control of Damascus, John also became well versed in Islamic law, culture, and theology.

When John’s father died, the Caliphate recognized John as a man of great learning and virtue. Like his father, John was given an important role in the city’s administration. John, however, became increasingly sensitive to the non-Christian environment and feared its influence. In his mid- to late-twenties, he resigned his position, sold his possessions, and retreated to the desert monastery of Mar Saba, near Jerusalem, taking Cosmas with him.

As a monk, John spent his first two decades growing in spiritual perfection. Under the guidance of his spiritual director, he embraced monastic disciplines, such as renouncing his own will, avoiding worldly attachments, dedicating all actions to God, rooting out pride, rejecting the seeking out of extraordinary spiritual experiences, eliminating worldly thoughts, and maintaining silence. He fulfilled every humble task his superiors assigned him. He studied, prayed, did penance, and continuously entrusted himself to His merciful God. He advanced so greatly in the spiritual life, humility, and learning, that his superiors deemed him worthy of priestly ordination, which was uncommon among the monks. They also believed that, as a priest, he could offer great service to the Church through ministry and writing. Thus, John was ordained and instructed by his superiors to address important theological issues within the Caliphate and Byzantine Empire.

According to various early sources, the first issue arose from Yazid ibn Abd al-Malik, the Islamic Umayyad Caliph, who opposed the use of icons and sacred images in Christian churches. One story relates that a Jewish magician from Tiberias promised Yazid a long life of fortune if he banned Christian icons within his caliphate. The Jews followed the Torah, which banned using images of God. Yazid took his advice and, in 721, issued an edict by which Christian icons were destroyed in churches across the caliphate. Shortly afterward, between the years 726–729, Byzantine Emperor Leo III, a very religious man, also became convinced that the veneration of sacred images was idolatry. Therefore, he issued his own series of edicts by which he outlawed icons and sacred images throughout the Byzantine Empire. The Patriarch of Constantinople opposed Leo, so Leo appointed a new patriarch on his own authority. The pope also opposed Leo, so grave tensions arose between East and West.

Under obedience, Father John wrote his first great work, Apologetic Treatises against those Decrying the Holy Images, in which he articulated in three treatises the rationale for the use of icons in a profoundly theological way but also in a way that the common layman could understand. In these treatises, Father John was the first to distinguish between latreia (worship), which is due only to God, and proskynesis (veneration), which can be directed towards sacred images representing divine figures. Because the Old Testament forbade the worship of idols or any images of God, Father John’s explanation had the effect of reconciling the Christian use of sacred images with the Old Testament prohibition. He argued that veneration of images was proper because of the Incarnation of the Son of God. In Old Testament times, the Incarnation had not yet taken place. Therefore, it was forbidden to use any material means to represent the unseen and immaterial God. In Christ, however, the invisible God became visible and material, sanctifying the physical world, thus endowing the physical world with the ability to reflect the majesty of God. Father John extended this logic to the veneration of images of the saints who now share in the glory of God’s divine life (See quote above).

Tradition holds that the Byzantine Emperor was so outraged at Father John’s condemnation of his decrees that he forged a letter in Father John’s name that implicated him in a planned attack against Damascus. When the Caliph received the letter, he ordered that Father John’s hand be cut off and mounted on a pole. Once the deed was done, Father John beseeched the Mother of God to intervene so he could continue writing. The next day, his hand was miraculously restored.

Five years after his death, John’s treatise was condemned by the Council of Hieria in 754, which was called by the Byzantine Emperor. In 787, however, John was fully exonerated at the Second Council of Nicaea, which ruled in favor of icon veneration and declared that the Council of Hieria was illegitimate, given the absence of the five patriarchs.

In addition to his writings against the iconoclasts, Saint John Damascene is known for his summary of the doctrinal teachings of the Early Church Fathers, called De Fide Orthodoxa (An Exact Exposition of the Orthodox Faith). Along with that work, he also wrote against heresies and on logic and philosophy. Further works include hymns, letters, commentaries, and sermons. Among his sermons is a series on the Blessed Virgin Mary. He was also critical of Islam, pointing out many of its flaws.

Saint John Damascene left behind a clear exposition of the faith of the Church that became a standard for study in the centuries to follow. None of that would have been possible, however, had he not first entered the monastery and perfected his spiritual life as a hermit. As we honor this great saint, reflect upon the foundation that you need to establish within your own spiritual life. Without that solid foundation of deep union with God, God will be limited in the ways He can use you. With that foundation established, great things can be done in and through you for the salvation of souls and the glory of God.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/december-4—saint-john-damascene-priest-and-doctor–optional-memorial/

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