Daily Saints

Saint Matthew, Apostle, Evangelist

First Century; Patron Saint of civil servants, accountants, bankers, bookkeepers, customs officers, financial officers, guards, moneychangers, money managers, stockbrokers, and tax collectors; Pre-Congregation canonization

At the time that Jesus began His public ministry, Galilee was part of the Roman Empire. Among the expectations of the Roman authorities was that all who lived under their rule pay taxes. To accomplish this, they often collaborated with local Jews, authorizing them to collect taxes on behalf of the Roman emperor and local governor. The rest of the community often despised the local tax collectors because they were seen as traitors to their people for entering into an oppressive collaboration with the Roman authorities. Even the tax collectors’ families were shunned. For example, their children were often seen as unsuitable as potential spouses. Additionally, many tax collectors were corrupt, imposing more taxes upon the people than they had a legal right to do. The Roman authorities usually overlooked this abuse because they often received a portion of the excess. The tax collectors pocketed the rest. It is within this context that today’s saint, Saint Matthew the Apostle and Evangelist, emerged.

Saint Matthew was most likely born as Levi, the son of Alphaeus. Though nothing is known about his childhood, Levi became a tax collector for the Roman authorities. The name “Levi” implies that he was from the Tribe of Levi, the tribe responsible for Jewish liturgical worship. Though scholars cannot arrive at a definitive conclusion about the details of his life, it is almost universally accepted that the Levi mentioned in Mark 2:14 and Luke 5:27 is the same person mentioned in Matthew 9:9 by the name Matthew. Levi might have been his original name, and Matthew may have been the name given to him by Jesus upon his conversion. The name Matthew means “Gift of Yahweh.”

Levi’s call to follow Jesus was short but profound. He was a man clearly weighed down by his decision to betray his Levitical heritage by working for the Roman authorities to collect taxes for them. He might have been corrupt, greedy, and ostracized by his Jewish community. Most likely, his tax collecting took place in Capernaum, where Jesus had been living in Peter’s home. His duties likely involved gathering taxes on goods that came to Capernaum by way of the Sea of Galilee, as well as collecting a toll from those who arrived in that city by boat. When Jesus began His public ministry, many people took notice. Though there is no biblical account of Matthew listening to Jesus preach prior to his being called, it is reasonable to assume that he did hear about our Lord, and possibly even listened to Him preach in Capernaum. Matthew’s Gospel relates the conversion of the tax collector this way, “As Jesus passed on from there, he saw a man named Matthew sitting at the customs post. He said to him, ‘Follow me.’ And he got up and followed him” (Matthew 9:9). There was no hesitancy. In an instant, the tax collector’s life changed.

Immediately after Matthew abandoned his occupation, he invited Jesus to dine at his house and Jesus accepted. Dining with them were other tax collectors and sinners. As a result, the self-righteous Pharisees quickly condemned Jesus for associating Himself with these men. Jesus, however, rebukes the Pharisees, saying, “Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.’ I did not come to call the righteous but sinners” (Matthew 9:12–13).

Jesus’ call and Matthew’s response sent shockwaves through the rigid Jewish authorities. They had grown accustomed to making judgment and issuing condemnation. They were politically-minded powermongers who lacked hearts of mercy. When Jesus arrived and acted with mercy for sinners, desiring their conversion, the Pharisees opposed Him, but the sinners responded. Though tax collectors like Matthew were wealthy and lived comfortably, Matthew found something in Jesus that his money could not produce.

Throughout the rest of the Gospels, Matthew’s name is listed with the Twelve. He was present at the Ascension and at Pentecost where he received his commission and the outpouring of the Holy Spirit with the other Apostles. Early Church Fathers state that he remained for some time in Judea, preaching the Gospel and helping the newly formed Church. It is during this period that he might have penned his Gospel. It is also commonly held by the Church Fathers that Matthew eventually went to “Ethiopia,” but not Ethiopia in northeast Africa. Instead, he might have traveled to the territory south of the Caspian Sea, modern-day Iran or Armenia.

One legend holds that while in the territory of ancient Ethiopia, Matthew made many converts. Among them were King Egyptus and his whole household, including his daughter Ephigenia. Matthew is said to have consecrated Princess Ephigenia as a virgin and set her over a newly formed company of virgins who gave their lives solely to Christ as His spouses. When King Egyptus died, Hyracus succeeded him as king and wanted to take Ephigenia as his wife. After making this request to Matthew, Matthew invited the new king to church to be instructed in marriage. Once the king arrived in pomp and circumstance, Matthew preached clearly that the virgin Ephigenia already had a spouse, her Lord Jesus Christ, and that she could, therefore, marry no other. Outraged, King Hyracus sent an assassin who stabbed Matthew in the back and killed him while he stood at the altar. The king then ordered that Ephigenia’s home be burned, but the legend continues that Saint Matthew appeared at the house and redirected the fire to the royal palace, which burned down. Shortly afterward, the king was afflicted with leprosy and killed himself, and his son became possessed by demons but later repented at Saint Matthew’s tomb. After this, King Hyracus’ brother became king and established Christianity as the official religion of his kingdom.

The most enduring gift Saint Matthew left behind is his Gospel. Though some modern scholars question whether he was the original author, early Church Fathers attribute the first Gospel to him unequivocally. Matthew’s Gospel was written by a Jew for his fellow Jews. It was most likely written in Hebrew and Aramaic and later translated into Greek. The original Hebrew and Aramaic texts no longer exist. His Gospel clearly shows that Jesus is the fulfillment of the Old Testament, the long-awaited Messiah. He begins with a lengthy genealogy in which he traces Jesus’ roots back to Abraham, the father of the Jewish nation. Matthew’s Gospel is well structured and organized, offering five major discourses in which he presents the Kingdom of Heaven, the Church’s foundation on Peter, the call to righteousness and obedience to God’s will, unique parables, and the Sermon on the Mount. The Sermon on the Mount especially portrays Jesus as the new Moses, offering the New Law on the new mountain. Though Moses received the Law from God on Mount Sinai, Jesus gives the New Law as God Himself on the Mount of the Beatitudes.

As we honor Saint Matthew, we also celebrate the Gospel itself. Matthew was but a human instrument; the content of his Gospel is the Living Word of God. Ponder the inestimable value of this Gospel that God has used to transform countless lives. By his simple obedience to the will of God, Saint Matthew’s efforts have been exponentially fruitful and will continue to be so until the end of the age.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-21–st-matthew-apostle/

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Saint Andrew Kim Tae-gŏn, Priest; Saint Paul Chŏng Ha-sang; and Companions, Martyrs

Daily Saints

Died 1839–1867; Patron Saints of Korea; Canonized by Pope John Paul II on May 6, 1984

From 1392–1897, the Great Joseon Dynasty ruled all of what is today North and South Korea. Though shamanism and Buddhism were among the religious beliefs of Koreans during that period, Confucianism was the main philosophical, ethical, and political system. Within that system, a clear hierarchy was established within the family and social structures, with the king on top. This class system was at the heart of their culture. Ancestors were also highly honored and even ritually worshiped, and various human virtues were emphasized, studied, and fostered.

Catholicism was first introduced into Korea via China. The Jesuit Matteo Ricci was one of the first missionaries to step foot in China and introduce the Catholic faith in 1583. Father Ricci and his companions attempted to blend into the culture, learn the language, and teach math, science, astronomy, and mapmaking. They were the first to translate the catechism into the Chinese language. In 1603, a Korean diplomat named Yi Su-gwang was introduced to Matteo Ricci’s catechism in Beijing and returned to Korea, bringing that material with him. Over the subsequent century, the Catholic faith was studied, debated by Confucian scholars, and eventually outlawed by the king in the mid-eighteenth century after determining that Catholicism contradicted various Confucian teachings, such as societal hierarchies and ancestor worship.

In 1784, a twenty-eight-year-old nobleman named Yi Seung-Hun, who had learned about Catholicism in Korea, accompanied his father on a diplomatic mission to Beijing. While there, he sought out some Catholic priests and was baptized as Peter, becoming the first known Korean convert to Catholicism. When he returned to Korea, he brought with him crucifixes, rosaries, statues, and holy images, and shared his newfound faith over the next decade. Catholicism grew covertly, led by the laity. One of the reasons that Catholicism was so attractive to the Koreans was that it placed all people on the same level, eliminating the unjust hierarchy promoted by Confucianism. Catholicism enabled everyone to see each other as equals, individually loved and redeemed by Christ, making them all brothers and sisters.

As the faith slowly grew, the converts asked the Chinese Church for priests. In 1795, a Chinese missionary priest named Father James Zhou Wen-mo became the first recorded priest to step onto Korean soil and offer a clandestine Mass. Over the next six years, it is estimated that the Catholic population grew to about 10,000. In 1801, Father James was arrested and martyred. Though he is not named among today’s canonized saints, he and 123 other early Korean martyrs were proclaimed as Venerable by Pope Francis in 2014.

The 103 Korean Martyrs whom we honor today were canonized together by Pope John Paul II during his apostolic visit to Seoul, South Korea, on May 6, 1984, commemorating the 200th anniversary of the first Korean convert. Today’s saints suffered martyrdom in Korea during the years 1839–1867. Most of them were killed during three major persecutions in 1839, 1846, and 1866.

Among the martyrs of the 1839 persecution was forty-three-year-old Bishop Laurent-Marie-Joseph Imbert. In 1836, after joining the Paris Foreign Missions Society, Father Imbert was appointed the Vicar Apostolic of Korea, ordained a bishop, and entered Korea with ten companions in 1837. For about two years, he and his fellow missionaries hid during the day and ministered in secret at night to the covert Catholic population. In August 1839, Bishop Imbert was betrayed to the authorities who were growing increasingly concerned about the threat the Catholic faith posed to the traditional practices of class hierarchy and ancestor worship. Aware of the potential widespread persecution, Bishop Imbert turned himself in to the authorities and subsequently urged two fellow French priests, Fathers Pierre Philibert Maubant and Jacques Honoré Chastan, to do the same, in the hopes that the sacrifice of their lives would spare the lives of their people. After brutal tortures in an attempt to force them to renounce their faith failed, they were executed on September 21. Their bodies were put on public display for several days.

Catholicism, however, could not be stopped. The seed had been planted, began to grow, and was bearing good fruit. The two martyrs specifically mentioned in today’s memorial are Sts. Andrew Kim Tae-gŏn and Paul Chŏng Ha-sang. Paul was born in 1795 into a noble Korean family. He was a lay catechist and a married man. In addition to teaching the Catholic faith, Paul made several trips to Beijing to convince the Paris Foreign Missionary Society to send priests to Korea. He even wrote to the pope with the same request. Partly due to his efforts, Bishop Imbert and his ten missionary companions were sent to minister to the needs of the clandestine Korean Catholic community. In 1839, Catechist Paul Chŏng Ha-sang was martyred during the same persecution that took the life of Bishop Imbert.

Andrew Kim was also born into the noble ruling class of the Joseon Dynasty. His parents were among the many new converts to Catholicism. In 1836, at the age of fourteen or fifteen, Andrew was baptized. Three years later, his father was among the 1839 martyrs and is included in the list of today’s saints. After Andrew was baptized, he traveled 1,300 miles to the Portuguese colony of Macau where he entered seminary. He was later sent to the Philippines to complete his theological training, and in 1845, was ordained in Shanghai as the first Korean priest. Shortly afterward, he secretly returned to Korea via a treacherous sea journey so as to avoid the border guards and to begin his priestly ministry in Korea.

Father Andrew’s ministry in Korea was short-lived, but abundantly fruitful. In addition to offering the Sacraments in secret and teaching the faith, he helped to coordinate the arrival of other French missionary priests. His activity, however, did not go unnoticed. He was arrested in 1846 and subjected to brutal tortures in an attempt to get him to renounce his faith. Father Andrew not only remained strong in the profession of his faith while imprisoned, he also wrote several letters, including a most inspirational one to his parishioners. In that letter, he addressed the hardships that his parishioners would face, offered them hope, pointed them to salvation in Christ, and encouraged them to remain firm in their faith by finding strength in the teachings of the Catholic Church. He died by beheading on September 16, 1846, on the banks of the Han River at the age of twenty-five.

Persecution of Christians continued for the next twenty years, and in 1866, the worst persecution took place, claiming thousands of lives. In all, it has been estimated that between 10,000–20,000 Christians were martyred in Korea during the nineteenth century. The attempts to stop conversions to Catholicism in Korea were brutal. Imprisonment was not enough. Death was not sufficient. Cruel torture was the weapon used by the rulers to deter the spread of the faith. The 103 martyrs we honor today tell us that those efforts failed. Furthermore, the 123 martyrs proclaimed as venerable in 2014 give further credence to the fruitfulness of faith in the face of persecution.

As we honor today’s Korean martyrs, we are reminded that an authentic encounter with Christ so transforms a person that Christ becomes the center of his or her life. Real faith cannot be stopped. These martyrs chose faith over their earthly lives and eternity over temporal comforts. Their united witness should challenge each one of us to examine how deeply we believe in Christ. Is your faith strong enough to endure what they endured? If not, seek their intercession today and recommit yourself to making Jesus Christ the center of your life.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-20—sts-andrew-kim-taegon-paul-chong-hasang-and-companions/

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Saint Januarius, Bishop and Martyr

Daily Saints

Died c. 304; Patron Saint of Naples, Italy and blood banks; Invoked against volcanic eruptions; Pre-Congregation canonization

The third-century theologian Tertullian famously wrote, “The more we are mown down by you, the more in number we grow; the blood of Christians is seed.” Sometimes, his phrase is translated as, “The blood of the martyrs is the seed of the Church” (Apologeticus, L.13). There has been no time when this phrase rang truer than in the Roman Empire between the years 303 and 313. In 303 and 304, the Roman Emperor Diocletian issued a series of edicts initiating what has come to be known as the “Great Persecution.” Though the exact reason for this persecution remains unclear, many Christians were imprisoned, tortured, and killed. Others had their properties confiscated or were sent to work in mines under harsh conditions. Among the most famous martyrs of this persecution are Saints George, Catherine of Alexandria, Agnes, Sebastian, Vincent, Pancras, Cosmas, Damian, Anastasia, Lucy, and today’s saint, Saint Januarius.

Januarius is believed to have been born into a wealthy aristocratic family in the city of Benevento, located about 150 miles southeast of Rome, via the Appian Way. Little is known for certain about Januarius’ childhood and life, aside from what was recorded centuries later in various legends. One legend states that he became a priest at the age of fifteen in Benevento and the bishop of either Benevento or Naples at twenty.

When persecutions under Emperor Diocletian began in 303 and 304, chaos ensued across the empire, including Naples. According to legend, four of Bishop Januarius’ friends were arrested: two deacons named Sosius and Proculus, and two laymen named Eutyches and Acutius. To encourage them, Bishop Januarius went to visit them in prison. However, during his visit, he too was arrested and imprisoned by Timothy, the Governor of Campania. Shortly afterward, the bishop’s deacon, Festus, and a lay lector named Desiderius were also arrested when they came to visit Bishop Januarius.

During their interrogations, each Christian boldly professed his faith. They were threatened with death if they refused to offer sacrifices to the Roman gods, but they refused. Consequently, an order was issued for them to be burned. However, when Bishop Januarius was thrown into the flames, he remained unharmed. Next, it was decreed that they be fed to wild beasts in the arena. According to one legend, the beasts became docile and refused to devour them. Ultimately, they were ordered to be beheaded. When the executioner approached, he was struck blind, but Bishop Januarius cured him in front of everyone, leading to many conversions.

After consenting to their martyrdom, all seven men were beheaded. Saint Januarius’ body was taken to Naples and buried in the principal church. Since then, many miracles have been reported by those who prayed at his tomb. It is believed that Naples was saved from volcanic eruptions from nearby Mount Vesuvius due to these miracles.

Though his heroic martyrdom is the greatest witness he could offer, God has continued to use Saint Januarius in a mysterious and ongoing way. Legend holds that, after his death, a holy woman named Eusebia collected some of his blood and stored it in two glass vials. That blood, the blood of a martyr, was later enshrined in the church next to his body. Veneration of Saint Januarius began soon after his death. At some point, an ongoing miraculous phenomenon began to occur. Every year, three times each year, his dried blood liquefies in the presence of the faithful. On some occasions, the blood fails to liquefy, which some interpret as a sign that the faithful should pray for an impending threat to the city. The first written record of the liquefaction of Saint Januarius’ blood is believed to be from 1389, as noted in the chronicle of the cleric Giovanni Diacono of Naples. Records of this annual miracle have continued ever since.

Today, the blood is enclosed in a silver reliquary containing two hermetically sealed vials. The larger one is about four inches high and two and a quarter inches in diameter. Throughout the year, the blood appears as an opaque, dark, and solid mass when viewed in the light. When turned to the side, it does not move. The first instance of liquefaction is on the Saturday before the first Sunday of May, commemorating the translation of the saint’s relics to Naples. The second time is on September 19, the feast of Saint Januarius. The third event takes place on the anniversary of the 1631 eruption of Mount Vesuvius, December 16, when a silver bust believed to house the skull of Saint Januarius is placed on the altar, and the blood is brought out for veneration. The liquefaction usually occurs during the first two times but often fails on December 16.

Although scientists have attempted to explain this phenomenon, no one has successfully cast sufficient doubt on its miraculous nature. It remains a source of deep devotion for Catholics in Naples and continues to inspire many worldwide.

As we honor this ancient saint who continues to inspire us today, ponder the simple truth that miracles do happen. For God, miracles are easy. However, miracles should never be the foundation of our faith in God. True faith comes only from a personal encounter with the Living Lord. Ponder the depth of your own faith. Though this miracle should inspire you, look more deeply and ponder the true source of faith in your life. Seek out the voice of God as that source, spoken gently to you in your conscience. Listen to Him and allow Him to reveal Himself to you, so that God and God alone is the true source of all that you believe and all that you do.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-19–st-januarius-martyr/

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Saint Hildegard of Bingen, Virgin and Doctor of the Church

Daily Saints

1098–1179; Patron Saint of philologists and Esperantists; Canonized by Pope Benedict XVI in 2012 (equipollent canonization); Declared a Doctor of the Church by Pope Benedict XVI in 2012

Feudalism, characterized by relationships structured around landholding in exchange for service or labor, was the defining characteristic of the socio-economic system in Europe between the ninth and fifteenth centuries. Within the feudal system, the monarch, princes, dukes, counts, and their immediate family members—known as the upper nobility—were the primary landowners and rulers. Below them were the lower nobility who often managed less land and served the upper nobility as knights, barons, and lesser lords. Depending on their rank, these nobles ruled over territories known as kingdoms, principalities, and duchies. It was within this complex feudal system, with its intricate hierarchy and blend of secular and ecclesiastical authority, that today’s saint was born.

Saint Hildegard of Bingen was born to parents of lower nobility in the village of Bermersheim vor der Höhe, within the Duchy of Franconia, modern-day Germany. Her father was in the service of Count Stephan II of Sponheim, a powerful member of the upper nobility. Hildegard, the tenth child in her family, was offered to the Church as a tithe by her parents when she was eight years old, as was the custom at that time. She was given to the Benedictine monastery at Disibodenberg, about twenty-five miles from her hometown, and was cared for by Jutta von Sponheim, the daughter of Count Stephan II.

Jutta was only six years older than Hildegard. When Jutta was fourteen, she became a hermit next to the men’s Benedictine monastery of Disibodenberg and eventually the magistra, or abbess, of the women’s branch. Despite Hildegard’s sickliness as a child, Jutta taught her to read Latin well enough to pray the Psalms and Divine Office. Jutta also taught basic catechism and helped to form Hildegard’s life of faith, devotion, and asceticism. Hildegard also learned to play the psaltery, a primitive form of the harp. As Jutta was also of noble descent, she was in a unique position to understand Hildegard and help her on a personal level. Together, they inspired other noble girls to join them. In 1112, after about seven years with the Benedictines, Hildegard took the Benedictine veil under Bishop Otto of Bamberg at the age of fifteen.

In 1136, Abbess Jutta died and Hildegard, at the age of thirty-eight, was elected abbess. Over the next fourteen years, the community continued to grow under Abbess Hildegard’s leadership. By 1150, she had moved her community to Rupertsberg, near Bingen, and later established a second monastery at Eibingen in 1165.

Though Hildegard entered religious life, she received a good—although limited—education. Despite this, she developed vast knowledge in numerous areas, which points first to her high intelligence. However, her knowledge was also infused by what she referred to as “the shadow of the living light.” This “living light” came to her in the form of mystical visions and inspirations from a very early age. She mostly kept these mystical experiences to herself until she was in her forties. During those earlier years, she absorbed this mystical knowledge, pondered it, allowed it to grow and deepen, so that it formed who she later became. More than anyone else, her Teacher was the Holy Spirit, and her knowledge was a divine infusion of Truth that flooded her mind and gave her a supernatural understanding of Scripture, life, God, Heaven, hell, sin, Christ, and the entirety of revelation. Her supernatural knowledge even gave her insight into the natural sciences.

In 1142, at the age of forty-four, Abbess Hildegard intensely sensed God commanding her to begin writing her visions and sharing her divinely infused knowledge. The rest of her life would be spent transcribing all that she understood by this infusion of the living light. The clarity, specificity, and depth of her visions prove that they could only originate from the Holy Spirit. Her first work, completed in 1151, was a written description of twenty-six visions with her commentary on them known as Scivias—“Know the Ways.” These visions and commentaries touch on the creation of the world, the nature of God, Heaven and hell, angels and demons, humanity, the Incarnation, Scriptural interpretations, the fall, redemption, the Church, Sacraments, the end of time, and much more. She offered a summary of all of salvation history in specific and profound language.

After completing her first great visionary work, Hildegard spent the next twenty-eight years writing extensively. She completed two more major visionary works in which she dealt with virtue and vice, God’s relationship with man, and God’s activity in the world. She also wrote in detail on natural sciences, medicine, and women’s health, despite her lack of formal education in these areas. Furthermore, she wrote on the saints and the Rule of Saint Benedict. She penned numerous letters to popes, emperors, abbots, abbesses, and others. She was also an artist and musician, composing beautiful hymns and setting them to music, accompanied by illustrations in the manuscripts. Many of her compositions, with their soaring melodies and beautiful harmonies, are still sung today.

Though Abbess Hildegard lived within the walls of her monastery, she was frequently called upon for counsel by the universal Church. She was often invited to preach in public squares and cathedrals, unusual for women at that time. Her writings were examined and approved by Pope Eugene III and were examined and praised by Saint Bernard of Clairvaux, Hildegard’s contemporary.

Saint Hildegard was officially declared a saint and Doctor of the Church in 2012 by Pope Benedict XVI, even though she had informally been recognized as a saint since the time of her death. Given this recent honor, Saint Hildegard’s writings should be seen as especially relevant for the Church today. Her profound mystical and apocalyptical-like wisdom sheds light for us on many of the deepest mysteries of life.

As we honor this great saint and recent Doctor of the Church, ponder the fact that all true wisdom and knowledge come only from God. The most brilliant minds and greatest scientific advancements will forever pale in comparison to the revelations of God. Seek that wisdom, open yourself more fully to the truths of God, and pray that “living light” of God will teach you all you need to know to be of greater service to His perfect plan for your life.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/saint-hildegard-of-bingen/

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Saint Robert Bellarmine, Bishop and Doctor

Daily Saints

1542–1621; Patron Saint of canon lawyers, catechism writers, catechists, and catechumens; Canonized by Pope Pius XI in 1930; Declared a Doctor of the Church by Pope Pius XI in 1931

Robert Bellarmine was the third of ten children born into a noble family in the town of Montepulciano within the Grand Duchy of Tuscany, modern-day Italy, about 100 miles north of Rome. Despite the family’s noble lineage, Robert’s parents were materially poor. When Robert was born, his uncle, Marcello Cervini degli Spannocchi, was a cardinal. When Robert was thirteen, his uncle was elected Pope Marcellus II, but quickly fell ill and died only twenty-two days later.

As a child, Robert was known for his intelligence. He was thought to have had a photographic memory, quickly memorizing pages of books and poems, such as Virgil’s poems in Latin. At the age of eighteen, he entered the Jesuit novitiate in Rome where he excelled. A few years later, when he was asked to teach Greek, which he did not know, he learned it with his students and quickly mastered the language as he taught it. His theological studies immersed him in the scholastic theology of Thomism. He studied in Padua and then Louvain, modern-day Belgium, where he was ordained a priest in 1570 at the age of twenty-eight.

As a newly ordained priest, Father Bellarmine was assigned to teach at the University of Louvain, where he had just completed his theological studies. After six years of teaching there, he was assigned to teach at the Roman College, now the Pontifical Gregorian University in Rome. It was there that he became a spiritual director and confessor to the seminarian and future saint, Aloysius Gonzaga.

Both in Louvain and in Rome, Father Bellarmine became widely respected for his brilliance and preaching. While in Rome, Father Bellarmine’s lectures turned into a three-volume book called De Controversiis, a defense of the Catholic faith in the wake of the Protestant Reformation. Father Bellarmine addressed seventeen controversies that resulted from the Protestant Reformation, and he powerfully and eloquently defended Catholic doctrine against them. This was the first attempt by a Catholic theologian to directly address these controversies in a systematic and comprehensive way. His work became the standard for the theological defense of the faith across all of Europe. Topics included Scripture and Tradition, Christ, the pope and Church, the Sacraments, sin, grace, free will, and good works. Not only did he present the Catholic faith well, he also addressed the errors of Luther, Calvin, Zwigli, and others who were sowing confusion within the Protestant Reformation. Unquestionably, he was the holy hero that was sorely needed in the Church at that time.

In addition to his writing, teaching, and preaching, Father Bellarmine was called upon by popes for administrative and diplomatic tasks. In 1592, at the age of fifty, he was assigned as rector of the Roman College. In 1598, he was created a cardinal and given the role of Cardinal Inquisitor, which required him to serve as a judge in important matters of the Inquisition, such as trials for heresy. During his tenure, he participated in the trial of the former Dominican turned Calvinist, Giordano Bruno, who was found guilty and turned over to the civil authorities, who put him to death.

In 1602 Cardinal Bellarmine was ordained a bishop by Pope Clement VIII and assigned as Archbishop of Capua. When Pope Clement VIII died three years later, Cardinal Bellarmine was among the cardinal-electors and received some votes. Cardinal Alessandro de’ Medici was ultimately elected and chose the name Pope Leo XI, but died twenty-six days later. In the next conclave, Cardinal Bellarmine narrowly escaped being elected, much to his relief. Cardinal Camillo Borghese was chosen instead, taking the name Pope Paul V. Pope Paul V, in keeping with the mandates of the Council of Trent, ordered that the bishops who were living in Rome needed to return to their dioceses to fulfill their duty as shepherds. However, he asked Cardinal Bellarmine to stay, to which he obediently agreed. He resigned his archbishopric and became a prominent member of the Holy Office and other congregations and was the chief advisor and theologian for the Holy See.

Over the next sixteen years, Cardinal Bellarmine became a central figure in the Vatican. He helped resolve divisions within the Church, clarified the Church’s position on relevant topics, helped implement the use of the recently published Roman Catechism, or Catechism of Trent (which he had earlier helped to write), communicated with and even rebuked kings and secular rulers, and served in numerous other capacities. In 1616, Cardinal Bellarmine was involved in responding to the controversial teachings of Galileo, whom he considered a friend. Though the cardinal did not condemn him, he did deliver the Church’s position that, since Galileo’s conclusions could not be substantiated scientifically, the traditional understanding of Scripture must hold. He also explained that if science were to prove Galileo’s view (that the earth revolved around the sun), then the Church had a duty to interpret the Scripture in light of those new facts. It wasn’t until after Bellarmine’s death that the Church went further, erroneously condemning Galileo, much to its later humiliation.

After one more conclave, Cardinal Bellarmine fell ill and retreated into retirement. During these last years of his life, he wrote some beautiful devotional works: “The Mind’s Ascent to God by the Ladder of Created Things,” “The Seven Words on the Cross,” and “On the Art of Dying Well.” His other earlier works include a masterful commentary on the Psalms, the earlier mentioned De Controversiis, his contribution to the Roman Catechism, as well as several other minor works.

Saint Robert Bellarmine was naturally gifted with a brilliant mind. What made him a saint is that he devoted himself and every natural ability to the service and glory of God. God took that offering and did great things through him. As we honor this brilliant and holy saint, ponder the importance of offering to God the gifts and talents you have. What are you good at? What are you capable of? No matter what that is, offer yourself to God and commit yourself to becoming a holy instrument for His eternal glory.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-17—saint-robert-bellarmine-bishop-and-doctor–optional-memorial/

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Saint Cornelius, Pope; Saint Cyprian, Bishop; Martyrs

Daily Saints

Saint Cornelius: d. 253; Patron Saint of cattle and domestic animals; Invoked against earaches, epilepsy, fevers, and twitching

Saint Cyprian: c. 200–258; Patron Saint of Algeria and North Africa; Pre-Congregation canonizations

Today, we honor Saints Cornelius and Cyprian. Nothing is known about Cornelius’s upbringing and early life. In 251, he was elected as the twenty-first pope, a position he held until his death two years later. Cyprian, born Thascius Caecilius Cyprianus, was the son of wealthy pagan parents in North Africa. Well educated in Greco-Roman literature and rhetoric, he had a successful career as a lawyer and teacher. Around the age of forty-six, he converted to Christianity and gave much of his wealth away, devoting himself to prayer and asceticism. Within three years, he was ordained a deacon, a priest, and finally, the Bishop of Carthage, in modern-day Tunisia, North Africa, around the year 249.

In 250, Roman Emperor Decius implemented the first empire-wide, systematic persecution of Christians. He required all citizens to offer sacrifices to the Roman gods in the presence of Roman officials. Once citizens had performed this sacrilegious act, they received an official certificate of sacrifice confirming their compliance. Those who refused faced threats of property confiscation, torture, prison, and even death. Emperor Decius died in battle the following year, which brought an abrupt, albeit temporary, end to the persecution.

During the Decian persecutions, Pope Fabian had refused to offer sacrifices to the Roman gods and was martyred. Afterward, ongoing and fierce persecutions made it impossible to elect a successor to the Chair of Saint Peter. During that time, various priests in Rome, including a priest named Novatian, helped govern the Church. After fourteen months, once Emperor Decius died and the persecutions ended, a group of bishops gathered in Rome and elected Cornelius as the new pope. Novatian was displeased with this development and had himself ordained as a second bishop of Rome, positioning himself as the first antipope.

By 251, the Church faced internal conflict regarding what should be done with those who had complied with the sacrifices. These individuals were referred to as lapsi for lapsing in their faith. Some bishops supported reconciliation of the lapsi, while others did not. Among the supporters of mercy were Pope Cornelius and Bishop Cyprian.

The rival Bishop of Rome, Novatian, believed that the Church did not have the authority to forgive those who had offered sacrilegious sacrifices to the Roman gods. As a result, he believed that the lapsi could not be restored to full communion with the Church and readmitted to the sacraments. Pope Cornelius firmly disagreed, maintaining that after repentance and a period of public penance, the lapsi could be welcomed back into communion with the Church.

After Novatian became antipope, Pope Cornelius convened a synod of sixty bishops in Rome who supported him and jointly excommunicated Novatian. From there, bishops across the Roman Empire were invited to show their support for the legitimate pope and for the pastoral approach of reconciling the lapsi. One of the most fervent supporters of Pope Cornelius was Bishop Cyprian, who was among the sixty bishops who attended the synod in Rome. Following the synod, he wrote extensively to gain others’ support.

After Emperor Decius died, Gallus became the Roman emperor. Though Gallus did not continue the empire-wide persecution of Christians, he did support the restoration of pagan Roman religious practices. Within a year of becoming emperor, he had Pope Cornelius exiled to Centumcellae (modern-day Civitavecchia), a city just outside Rome, on the Mediterranean coast. A year later, due to harsh conditions, Pope Cornelius died in exile and is considered a martyr.

In 253, Emperor Gallus died in battle, and Valerian became Roman emperor. At first, he was somewhat indifferent to Christians; however, in 257, he initiated his own empire-wide persecution. He first decreed that the clergy had to participate in Roman pagan rituals. A year later, he ordered the death of bishops, priests, and deacons who refused to renounce their faith. Laypeople were stripped of their titles, and their property was confiscated. Bishop Cyprian was among those arrested in 257. In 258, he was put on trial in Carthage, and when he refused to renounce his faith, he was beheaded. When the sentence was pronounced, he exclaimed, “Thanks be to God!” In gratitude, he even gave his executioner a gold coin.

Being a man of exceptional learning, Saint Cyprian left behind a wealth of writings. He wrote many letters, providing us with a clear picture of the historical situation of the Church and the Roman world at that time. He defended the Church against the lapsi heresy, worked to end the Novatian schism, and wrote works on the unity of the Church, the Lord’s Prayer, Christian death, almsgiving, and the Sacraments.

Saints Cornelius and Cyprian lived and served Christ and His Church during a tumultuous time. They faced severe persecution from the state and led the people of God through that suffering by word and example. They also vigorously supported the unity of the Church, were merciful to sinners, and were true shepherds of their flocks.

As we honor these early saints, ponder the impact that they had on the early Church. Their witness affected the people of their time and has had an ongoing effect upon subsequent generations. Honor these holy men of God by imitating their courage and mercy in your own life so that God will use you to influence not only those in your life but also those who will come after you in ways that are known only to God.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/saints-cornelius-and-cyprian/

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Our Lady of Sorrows

Daily Saints

The roots of today’s memorial can be traced back to the New Testament, but the memorial wasn’t celebrated as a universal feast of the Church until 1814. Prior to that, devotion to Our Lady of Sorrows first emerged during local celebrations around the Mediterranean in the eleventh century.

In 1233, seven devout men in Florence each had a vision from the Blessed Virgin Mary, inspiring them to form a religious community that would later be known as the Servites. Around the year 1240, these same men received another vision of the Mother of God, accompanied by angels. She informed them about their mission, provided them with their habits, presented their rule of life, and personally founded their order. In that apparition, they were instructed to spread devotion to the Seven Sorrows of Mary, which became one of their central missions. Through the efforts of the Servite order in the subsequent centuries, the liturgical celebration honoring Our Lady of Sorrows gradually expanded.

In the late thirteenth century, the traditional prayer, Stabat Mater (Standing Mother), was composed and quickly became well known. This prayer emphasizes the deep sorrow in Mary’s Heart as she stood before the Cross with tremendous strength and motherly compassion for her Son.

In 1809, against the Pope’s wishes, Napoleon decided to annex the Papal States to the French empire. After Pope Pius VII excommunicated Napoleon, the emperor arrested the pope and imprisoned him from 1809–1814. After Napoleon’s defeat in 1814, Pope Pius VII was released. In gratitude for the protection granted to him and to the entire Church through the Blessed Mother’s intercession, the pope extended the feast of Our Lady of Sorrows to the entire Latin Church.

Traditionally, the Memorial of Our Lady of Sorrows commemorates the seven sorrows in the Heart of Mary as recorded in Scripture:

The prophecy of Simeon (Luke 2:33–35)
The flight into Egypt (Matthew 2:13–15)
Loss of the Child Jesus for three days (Luke 2:41–50)
Mary meets Jesus on His way to Calvary (Luke 23:27–31; John 19:17)
Crucifixion and Death of Jesus (John 19:25–30)
The body of Jesus being taken from the Cross (Luke 23:50–54; John 19:31–37)
The burial of Jesus (Isaiah 53:8–9; Luke 23:50–56; John 19:38–42; Mark 15:40–47)

The Blessed Virgin Mary first learned about the sword that would pierce her heart while presenting the Child Jesus in the Temple with Saint Joseph on the eighth day for His naming and circumcision. “Simeon blessed them and said to Mary His mother, ‘Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed’” (Luke 2:34–35). Simeon’s prophecy was the first piercing of her heart because it is the first scriptural record of Mary knowing that her Son would suffer. The next six traditional sorrows paint the developing picture of the fulfillment of that prophecy.

As we honor the Blessed Mother’s Sorrowful Heart, it’s important to understand that a “sorrowful” heart is not the same as a “sad” heart. Theologically speaking, sadness results from a form of self-pity, or an unhealthy attachment to something that was lost. Sorrow, on the other hand, is one of the Beatitudes, and therefore one of the holiest qualities we can possess. “Blessed are they who mourn, for they will be comforted” (Matthew 5:4). To “mourn” is to have a sorrowful heart. In this context of the Beatitudes, a heart that mourns is a heart that loves. Mourning, or holy sorrow, results from a heart that witnesses sin and grieves over it. In the Blessed Mother’s case, she witnessed the brutal treatment of her Son, His rejection, suffering, and death. She did not despair as she witnessed this. She did not become angry. She did not succumb to confusion and frustration. She did not withdraw into herself in self-pity. Instead, she reacted with the empathetic love that flows from the holiest of hearts. She felt holy sorrow—not so much because she felt bad for her Son, but because she grieved over the sins that inflicted that suffering, and longed to see those sins redeemed.

As we commemorate the Sorrowful Heart of Mary today, it is an important opportunity to reflect upon your own sorrow. Is your sorrow self-centered, dwelling over the wounds you feel? Or is it selfless—meaning, does your sorrow extend to others, grieving in a holy way over the sins you witness? When our sorrow is holy, we are filled with compassion and spiritual empathy. The word “compassion” means “to suffer with.” The Blessed Mother, united with her Son’s Sacred Heart, suffered with her sinful children as she watched their sins crucify her Son. She harbored no hate as she witnessed those sins, only an indescribable longing to see the grace of her Son pour forth upon those who had rejected Him and sinned against Him.

Ponder, today, the holy and Sorrowful Heart of the Blessed Virgin Mary. As you do, try to understand her heart more fully. The only way to comprehend the depth of love in her heart is through prayer. In prayer, God will reveal her immaculate love to you and inspire you to imitate her more fully, turning from all selfishness to more fully embrace selflessness, so as to share in the perfect love shared between this immaculate mother and her divine Son.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-15-our-lady-of-sorrows/

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Exaltation of the Holy Cross

Daily Saints

The Feast of the Exaltation of the Holy Cross, also known as the Feast of the Triumph of the Cross, commemorates three historical events: the discovery of the True Cross in 326, its initial exaltation for public veneration in 335, and the recovery of the Cross from the Persians in 628. Nowadays, this feast also celebrates the boundless impact of Christ’s Cross upon all of creation.

The Edict of Milan, issued in 313, granted religious freedom across the Roman Empire. This was a mutual agreement between Roman Emperors Constantine I in the West and Licinius in the East. Before this edict, Christians had endured various state-sponsored persecutions over the prior two and a half centuries.

After the Edict was signed, from 314 to 324, Constantine and Licinius were in continual conflict. The tension escalated when Constantine accused Licinius of plotting against him. In 324, Constantine defeated Licinius in battle and subsequently executed him on charges of conspiracy. This made Constantine the sole ruler of the Roman Empire, including Jerusalem, which had previously been under Licinius’s control.

In 326, Constantine’s mother, Saint Helena, a devout Christian, embarked on a pilgrimage to the Holy Land. Her mission was to identify significant sites from Christ’s life and establish churches at those locations. In Jerusalem, she aimed to find the True Cross and to build a church over the sites of Mount Calvary and Jesus’ tomb, known as the Holy Sepulchre. Upon identifying Mount Calvary and the empty tomb, she discovered three discarded and buried crosses. After an investigation, the local bishop confirmed they were the crosses used to crucify Jesus and the two thieves. Since Helena did not know which cross was Christ’s, she arranged for a sick woman to touch all three. The woman was immediately healed upon touching one of them, indicating that it was the True Cross.

Following the discovery of the True Cross, Mount Calvary, and Christ’s tomb, Emperor Constantine ordered the construction of a church to encompass these sites and house the True Cross. The Church of the Holy Sepulchre was erected and dedicated on September 13, 335. As the legend goes, the following day, Christ’s Cross was brought outside the newly built church for the faithful to venerate. Thus, the first showing, or Exaltation of the Holy Cross, might have occurred on September 14, 335. Over the next three centuries, because liturgical celebrations were not widely centralized, the Feast of the Exaltation of the Holy Cross was likely celebrated annually in Jerusalem and varied in other ecclesiastical jurisdictions.

In 614, the Persians invaded Jerusalem and took the True Cross as a trophy. The Persians, primarily followers of the ancient religion of Zoroastrianism, were not Christians. Allowing the Holy Cross to remain in their possession was seen as sacrilegious. Eight years later, in 622, Eastern Roman Emperor Heraclius initiated military campaigns to recapture Jerusalem and the True Cross. Finally, in 628, he triumphed, and the following year, Emperor Heraclius entered Jerusalem with the True Cross, restoring it to the Church of the Holy Sepulchre. After that, the Feast of the Holy Cross became a universal celebration within the Church, starting in Rome and subsequently spreading throughout the entire empire, and has been celebrated annually on September 14 ever since.

Although we commemorate these three historical events today, the core of our celebration is not the physical wood of the Cross or the holy sites where Jesus died and was buried. Our primary focus is the infinite love shown through the selfless and perfect Sacrifice of the Son of God and the boundless mercy that has poured forth upon the world as a result. The Cross itself is a cruel instrument of torture and death. The fact that it is now the symbol of God’s perfect love only further magnifies that love and showcases God’s infinite power to use the worst for the best: to use death to bring life and to transform the greatest act of cruelty ever known into the greatest act of mercy ever bestowed upon the world.

The Cross of Christ must permeate each one of us, transforming us and making us new. First and foremost, this happens when we open ourselves to the infinite mercy of God flowing from that selfless Sacrifice. It also occurs when we allow every one of our sufferings, the injustices we endure, the crosses, hardships, and most undesirable aspects of our lives to share in the redemptive power of Christ. We do this when we embrace Jesus’ commands to share in His sufferings, unite them with His own, and allow Him to bear an abundance of good fruit through us. “Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it” (Matthew 16:24–25).

As we commemorate the triumph of Christ’s Cross, call to mind the crosses you bear each day. More often than not, when faced with crosses, we seek a way out, succumb to self-pity, and are often tempted by anger and despair. Instead, try to allow Jesus to enter those crosses, transform them, and use them for His glory, your good, and the good of others. Crosses in life should not be avoided; they must be transformed. Although the suffering may remain, it must become redeemed suffering, thus bearing an abundance of good fruit in ways that only God can accomplish.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-14the-exaltation-of-the-holy-cross-of-our-lord-jesus-christ/

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Saint John Chrysostom, Bishop and Doctor

Daily Saints

c. 347–407; Patron Saint of preachers, orators, lecturers, and public speakers; Invoked against epilepsy; Pre-Congregation canonization

Saint John Chrysostom was born as John of Antioch. “Chrysostom” is a title attributed to him, meaning “Golden Mouth,” an honorific Greek title emphasizing the power of his preaching and writings. He was born in Antioch, modern-day Turkey, to Christian parents. His father was a high-ranking military officer who died shortly after John’s birth. John’s twenty-year-old widowed mother opted not to remarry, choosing instead to devote herself entirely to raising her son and John’s older sister.

Antioch was an important city within the Roman Empire at that time. It was one of the first cities outside of Jerusalem where the Christian Church was established. The Acts of the Apostles tells us that shortly after Christians began preaching in Antioch, Saints Paul and Barnabas arrived and strengthened the Church. Tradition holds that Saint Peter was the first bishop of Antioch before traveling to Rome. The Bible also states that “it was in Antioch that the disciples were first called Christians” (Acts 11:26).

By the time of John’s birth, Christianity had been legalized in the Roman Empire. Although there were many Christians in Antioch, it remained a diverse city with various religious beliefs, including Greek paganism, which significantly influenced its learning and culture. There were also Roman, Syrian, and Jewish populations and influences. The city boasted beautiful temples, theaters, an aqueduct, and a marvelous central street adorned with marble and colonnades.

As a youth, John received a comprehensive Greek education in the classics under Libanius, a pagan rhetorician who was one of the most famous teachers of his time. John studied Greek literature and philosophers, such as Plato and Aristotle, among others. Libanius, firmly rooted in Greco-Roman pagan religion and culture, later said that John would have been one of the greatest pagan orators and philosophers of the time, “if the Christians had not taken him from us.”

Around the age of twenty, John met Bishop Meletius, a man of stellar character and intelligence, and a powerful preacher. Over the next three years, John abandoned his pagan studies and began devoting himself to the study of Scripture, the ascetic life, and prayer. He was baptized, became a lector, and underwent a profound conversion. Feeling drawn to a life of greater solitude and prayer, he became a hermit, living in a cave near Antioch, where he embraced extreme fasting and other ascetic practices, and studied the Bible continuously—allegedly memorizing most of it—for several years. After about eight years as a hermit, John’s health was compromised from extreme fasting and penance, and he returned to Antioch to recover.

In Antioch, around the year 381, when John was about thirty-three years old, he was ordained a deacon. His years of prayer, Scripture study, and penance prepared him well for this time of more public service in the Church. About five years later, he was ordained a priest and spent around eleven years in Antioch in a very fruitful ministry. During this period, he wrote most of his sermons and commentaries, many of which still exist. His writings—containing profound works of dogmatic, moral, and historical teachings from the early Church—reveal a deep understanding of the Sacred Scripture. They are practical, relevant, and bold, never shying away from condemning prevalent sins, while being deeply pastoral in nature. He became well known and highly influential, his fame extending beyond Antioch.

At that time, Bishop Flavian was Bishop of Antioch. Many presumed that Father John would be his successor. However, in 397, the Archbishop of Constantinople died, and soon after, the Roman Emperor—to avoid causing an uproar in Antioch—secretly sent for Father John, appointing him as the archbishop’s successor. He was ordained as Archbishop of Constantinople by the Patriarch of Alexandria in the presence of many other bishops and prominent churchmen.

Constantinople was the capital of the Eastern Roman Empire and the most important archbishopric in the East. Archbishop John’s powerful position brought with it much wealth, prestige, and power. However, he immediately eliminated many of the extravagances that were commonplace, lived in simplicity, cared for the poor, railed against sin, rooted out abuses among the clergy, and continued his fiery preaching. As the Roman Empire had only recently become Christian, much of the pagan culture and lifestyles remained. The new archbishop sought to create a new civilization and culture based on Scripture. His sermons offered clear moral and spiritual guidance on how to live and what society as a whole should embrace. He especially preached against the materialism and extravagances of the imperial court. He quickly gained the respect of many citizens but also made enemies who felt he was too strict and took offense to him. This was especially true of those living luxurious and immoral lives, including Empress Eudoxia.

In the year 403, through the schemes of the empress, Archbishop John was falsely accused of heresy and cruelty to the empress, deposed, and exiled. However, due to a sudden natural disaster that damaged the imperial palace, along with a revolt among the people, he was recalled for fear of God’s wrath. Before long, however, he was exiled again because he refused to abandon his fearless preaching. While in exile, he remained hopeful he would return and regularly wrote to his people. The pope and the Western Roman Emperor tried to intervene, but to no avail. After three years in exile, he was ordered to be taken to the edge of the Roman Empire where he would be even more isolated. Due to harsh conditions on the journey and the cruelty of the soldiers that exacerbated his already poor health, he died en route.

Saint John Chrysostom was a convert, a holy deacon, an influential priest, an exceptionally consequential archbishop, and a prolific writer. This latter quality ultimately earned him the distinction of being a Doctor of the Church. In addition to his pastoral work, he left behind about 700 sermons, hundreds of letters, commentaries on Scripture, theological treatises—including important teachings on the Eucharist and priesthood—and other writings that remain influential today.

As we honor this “golden-mouth” preacher and teacher of the faith, ponder your own need for clear, relevant, and convincing teachers of the faith. As you do, reflect upon ways that you can better expose yourself to the wealth of catechetical insights within our Church to help you grow in your own faith. By actively seeking out good teachers, preachers, and writings, we allow God to form us and draw us closer to Himself.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-13st-john-chrysostom/

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Holy Name of the Blessed Virgin Mary

Daily Saints

The Battle of Lepanto on October 7, 1571 was a pivotal naval conflict where the Holy League—a coalition of various Catholic maritime states—successfully defeated the Ottoman fleet. To give thanks for this victory, Pope Pius V instituted the feast of Our Lady of Victory, later known as the feast of Our Lady of the Rosary.

Just over a century later, another critical battle took place. On September 12, 1683, the Battle of Vienna was fought. The Christian forces of the Holy Roman Empire and the Polish-Lithuanian Commonwealth, under the command of Poland’s King John III Sobieski, were victorious against the significantly larger Ottoman Empire’s forces. Prior to this battle, King John III Sobieski had entrusted his troops to the Blessed Virgin Mary, visiting the Shrine of Our Lady of Czestochowa. The victory was attributed to her intercession, and in gratitude, Pope Innocent XI instituted the feast of the Holy Name of the Blessed Virgin Mary into the universal calendar of the Church the following year, 1684.

Of course, reverence for the Holy Name of the Blessed Virgin Mary did not begin in 1684. Prior to that, this feast was celebrated in various localities throughout the Church at various times. Reverence for the name of Mary, however, goes back much further. The Council of Ephesus in 431 taught that the Blessed Virgin Mary was properly called the “Mother of God,” or “God-Bearer” (Theotokos). By the sixth century, the angelic greeting in Luke 1:28 was commonly used as a prayer, “Hail, Mary, full of grace, the Lord is with you!” By the fourteenth century, the second part of the Hail Mary prayer was often used in conjunction, “Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.” In the sixteenth century, the Council of Trent, in its catechism, formally recommended this entire prayer, as we have it today, to the faithful.

It’s also providential to note that the date of September 12 falls shortly after we celebrate the Feast of the Birth of the Blessed Virgin Mary on September 8. When the Romans ruled Palestine, it was customary that newborn daughters were given their names at birth, or shortly afterwards. Thus, the Church celebrates Mary’s naming day four days after the celebration of her birth. Firstborn male children were traditionally named and circumcised in the Temple on the eighth day after their birth. Hence, we celebrate the Memorial of the Holy Name of Jesus on January 3, shortly after the completion of the Octave of Christmas on January 1. Mary and Jesus are the only two Who have liturgical celebrations honoring their names.

Names bring with them much significance and meaning. When addressing someone formally and directly, it is common to first state their name. A name uniquely identifies and dignifies the person. For this reason, in praying to our Lord it is common practice to call on His name, “Jesus!” So also with Mary. Calling on her by name is a way of seeking her prayers in a personal and intimate way. Hence, the names of Jesus and Mary should be seen and understood as being powerful, compelling us to call upon them personally, with trust in Who they are.

As we honor the Holy Name of the Blessed Virgin Mary today, reflect upon the depth of trust you have in her motherly intercession. Kings and armies called upon her for protection and victory. Sinners have sought her motherly help to overcome their weaknesses. Saints have entrusted themselves to her, knowing that she would elevate them and present them to her divine Son. Popes have sung her praises. Church councils have taught definitively about her role in salvation history. All who call upon her should have certainty that their prayers will be heard. Turn to her today, entrust yourself to her intercession, and have confidence that her prayers will win for you an abundance of grace and mercy from her Son.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-12—the-holy-name-of-mary/

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Saint Matthew, Apostle, Evangelist

First Century; Patron Saint of civil servants, accountants, bankers, bookkeepers, customs officers, financial officers, guards, moneychangers, money managers, stockbrokers, and tax collectors; Pre-Congregation canonization

Saint Andrew Kim Tae-gŏn, Priest; Saint Paul Chŏng Ha-sang; and Companions, Martyrs

Died 1839–1867; Patron Saints of Korea; Canonized by Pope John Paul II on May 6, 1984

Saint Januarius, Bishop and Martyr

Died c. 304; Patron Saint of Naples, Italy and blood banks; Invoked against volcanic eruptions; Pre-Congregation canonization

Saint Hildegard of Bingen, Virgin and Doctor of the Church

1098–1179; Patron Saint of philologists and Esperantists; Canonized by Pope Benedict XVI in 2012 (equipollent canonization); Declared a Doctor of the Church by Pope Benedict XVI in 2012

Saint Robert Bellarmine, Bishop and Doctor

1542–1621; Patron Saint of canon lawyers, catechism writers, catechists, and catechumens; Canonized by Pope Pius XI in 1930; Declared a Doctor of the Church by Pope Pius XI in 1931

Saint Cornelius, Pope; Saint Cyprian, Bishop; Martyrs

Saint Cornelius: d. 253; Patron Saint of cattle and domestic animals; Invoked against earaches, epilepsy, fevers, and twitching

Saint Cyprian: c. 200–258; Patron Saint of Algeria and North Africa; Pre-Congregation canonizations

Our Lady of Sorrows

Exaltation of the Holy Cross

Saint John Chrysostom, Bishop and Doctor

c. 347–407; Patron Saint of preachers, orators, lecturers, and public speakers; Invoked against epilepsy; Pre-Congregation canonization

Holy Name of the Blessed Virgin Mary

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