Daily Saints

Saint Maximilian Mary Kolbe, Priest and Martyr

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Saints Pontian, Pope; and Hippolytus, Priest, Martyrs

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

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

Pre-Congregation canonization

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

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

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

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

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

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

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

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

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

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

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Saint Jane Frances de Chantal, Religious

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

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

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

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

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

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

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

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

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

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

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

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

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

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Saint Clare, Virgin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Saint Lawrence, Deacon and Martyr

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Saint Dominic, Priest

1170–1221; Patron Saint of astronomers, scientists, and those falsely accused; Canonized by Pope Gregory IX in 1234

Dominic was born in Caleruega, in the Kingdom of Castile, present-day Spain, to noble parents. He was likely named after Saint Dominic of Silos, a local saint from the previous century. An early biographer relates that his mother, struggling to conceive a child, made a pilgrimage to the monastery where Saint Dominic of Silos had been abbot. Around that time, she dreamt of a dog emerging from her womb that ran around carrying a torch, setting the world on fire. The name “Dominic” can be translated as “The Lord’s Dog.”

Today’s saint came from a holy family. Dominic’s mother was later beatified, as was one brother who followed Dominic into the Order of Preachers. His other brother was a diocesan priest who lived in poverty and was devoted to the care of the poor and suffering. From the age of seven to fourteen, Dominic was educated under the guidance of his mother’s uncle, a priest. From fourteen to twenty-four, he attended the University of Palencia where he excelled in his studies. During his ten years at Palencia, Dominic was also deeply devoted to the poor. On one occasion, he sold all he had, including books he had copied by hand, to alleviate the suffering of those affected by a plague. Twice, he attempted to sell himself into slavery to assist those held captive by their Muslim captors.

When Dominic was twenty-four years old, the Bishop Diego de Acebo of Osma ordained him as an Augustinian canon of the cathedral, hoping that Father Dominic would help reform the other canons. For the next nine years, Father Dominic lived a life of deep prayer, was named sub-prior and then prior, and gave great witness to others through his holy life.

In 1203, the King of Castile sent Bishop Diego on a diplomatic mission. The bishop asked Father Dominic to accompany him on the journey. During their travels, they became aware of two grave needs within the Church. First, they discovered many people in northern Europe who had yet to hear the Gospel’s saving message. Second, they encountered a heretical group in southern France called the Cathars, who were leading many astray. After completing their diplomatic mission, Bishop Diego and Father Dominic detoured to Rome to consult with the pope. After their consultation, the pope sent them back to southern France to assist with the conversion of the Cathars. The Cathars followed a form of the Albigensian Heresy, which taught that there were two gods: one good, associated with the New Testament and the spiritual world, and one evil, associated with the Old Testament and the material world. They believed that the goal of life was to escape the evil of the material world and live a purely spiritual life, achieved by a rigorously ascetic lifestyle.

Previously, the pope had sent Cistercian monks to convert the Cathars. However, the Cathars lived an extremely ascetic life while the Cistercians did not, leading the Cathars to reject the Cistercian intervention. Encountering this firsthand, Father Dominic understood that the best way to combat the heresy was to form an order that lived in extreme asceticism yet remained true to the faith of the Church.

Back in southern France, Father Dominic and Bishop Diego worked tirelessly to rescue souls from the Albigensian heresy. They did so by engaging in public debates and private dialogues with the Cathars, hoping to convince them of their errors through reason and persuasion. Father Dominic and Bishop Diego lived in poverty as itinerant preachers, possessing only the Gospel. After Bishop Diego died, Father Dominic founded a convent in Prouille in 1206 dedicated to Saint Mary Magdalene. The purpose of the order was twofold. First, Father Dominic believed that it was through prayer, above all else, that souls would be saved. Second, the convent provided a safe haven for women and nuns who were converted away from the Albigensian heresy. The convent also provided for the education of girls, giving parents an alternative to the heretical convents for their daughters’ education.

Over the next several years, God performed a number of miracles through Father Dominic. Some of those miracles resulted in conversion and new followers. As time went on, Father Dominic began to write a rule of life for himself and his companions. In 1215, with the permission of the Bishop of Toulouse, Father Dominic founded a new order of men, dedicated to evangelization through prayer, study, and poverty. Like the newly formed Franciscans, they sought to institute a new form of religious life. They did not live as monks, canons, or diocesan priests. Instead, they lived a combination of the three. They lived communally; prayed together; embraced poverty, obedience, and chastity; studied the faith; and then set out on missions of preaching and evangelizing, later returning to their community house where they remained grounded and were renewed in their mission. The following year, Pope Honorius III gave formal consent to the order. Thus, the Order of Preachers, also known as the Dominicans, was established.

The Order of Preachers quickly became a huge success due to the humility, patience, and dedication of Father Dominic and his friars. Miracles also made a difference. One legend states that Father Dominic was invited to a public debate with a leading Albigensian monk. After the debate, the judges could not determine who was victorious so they suggested a test. They were both to place their book of teachings in the fire. The book that did not burn would be declared the winner. The Albigensian went first, and his writings were immediately consumed. When Father Dominic threw his book in the fire, it immediately jumped back into his hand. He did it a second time and a third with the same result. News spread quickly and hearts continued to convert.

In 1217, the pope, impressed with the order’s beginnings, gave Father Dominic the Church of Santa Sabina in Rome as the order’s second home. The pope also elevated Father Dominic to the “Master of the Sacred Palace,” a position designating Father Dominic as the pope’s chief theological adviser. Despite his success, Father Dominic remained a humble and prayerful penitent throughout his life. He slept on the floor, wore a hairshirt, and often walked barefoot when he entered a new town.

In the years following until Dominic’s death in 1221, other houses were founded in Paris, Madrid, and Bologna. After his death, the order continued to expand. By the mid-1200s, hundreds of Dominican houses had sprung up across Europe and even in other parts of the world.

As we honor Saint Dominic and the Order of Preachers, ponder his patience and dedication. In working with the Albigensian heretics, he was neither condemning nor harsh. Instead, he immersed himself in prayer and study, and then made himself available to each person he encountered, listening, discussing, reasoning, and helping to open the eyes of many. His prayerful and humble spirit, coupled with his wise words, saved many souls. Know that God calls you to a similar vocation. Each of us must long for the salvation of souls above everything else in life. Once we are filled with that longing, we must then dedicate all we are and all we have to that mission. Nothing else in life is more important because nothing gives God more glory than rescuing one soul from sin and hell as Saint Dominic did so well.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/8-august-saint-dominic-priest/

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Saint Sixtus II, Pope and Martyr; companions, martyrs

Unknown–c. 258; Patron Saint of Bellegra, Italy; Pre-Congregation canonization

In the first and second centuries, Emperors Nero, Domitian, and Trajan persecuted Christians, exiling some and killing others. Famous martyrs of that time include Saints Peter, Paul, Domitilla, and Ignatius of Antioch. The Apostle John went into exile. Emperor Domitian was especially violent toward the Christians because he saw himself as a god and expected his subjects to treat him as such. In 250, Emperor Decius issued an edict requiring all citizens to offer sacrifice to the Roman gods for the well-being of the Roman Emperor. Those who did received an official certificate. Those who did not could be arrested and killed. This empire-wide persecution not only targeted the leaders within the Church but also the laity. Among the most well-known saints martyred under Decius were Pope Fabian, Bishop Alexander of Jerusalem, and two laywomen, Apollonia and Agatha.

The persecutions under Emperor Decius ended with his death in 251, and the next two emperors were more tolerant of Christians. However, the way that Decius handled Christians had a devastating impact upon the Church. Because Decius required all citizens to sacrifice to the Roman gods and obtain a certificate of compliance, many Christians did so out of fear. Once the persecutions subsided, the Church had to address the question of what to do with those who had apostatized to save their lives. Many of these “lapsi” as they were called, which is Latin for “lapsed,” wanted to be reconciled with Christ and be readmitted to the Sacraments. Some Church leaders were strict, believing that they should not and could not be readmitted after such a cowardly public act of apostasy. Others held that they could only be readmitted after severe public penance. And others believed that they should be readmitted into full communion with the Church immediately, without the requirement of public penance if their sorrow was sincere. Pope Cornelius and Bishop Cyprian of Carthage were among those who advocated for the reconciliation of the lapsi, taking a more middle-of-the-road approach, which was confirmed and universally adopted at the Council of Carthage in 251.

In 253, Valerian became emperor and was tolerant at first. However, around 257, things changed. He issued an edict that outlawed Christian worship and directed that bishops, priests, and deacons be arrested. Christian nobility lost their titles and property, and Christian senators could be put to death if they did not publicly renounce their faith. It was in that same year that today’s saint, Sixtus, was elected pope.

Little is known about Pope Saint Sixtus II’s childhood and early years, other than that he was most likely born in Greece and may have been well versed in Greek philosophy. Regarding the lapsi controversy, he was in full union with the merciful approach adopted by the Church. He was well aware of the fear so many Christians were encountering due to the threat to their lives. He was also courageous, not giving into those fears himself.

A related issue that the Church faced during the time that Pope Sixtus served was the question of whether or not those who were baptized by heretic bishops and priests needed to go through a rebaptism when they embraced the orthodox faith. Once the question of readmittance of the lapsi to the faith was resolved, those bishops and priests who refused to accept the decision of the Council of Carthage were deemed heretics. The new question was whether the baptisms of those heretical bishops and priests were valid.

Pope Sixtus came down on the side that ultimately was adopted by the Church, namely, that despite the heretical position of the bishop or priest, as long as he had the intent of the Church, used water, and spoke the words given to us by Christ for the baptism, that baptism was valid and there was no need for a rebaptism. Pope Sixtus worked hard to unite the bishops of the Church, especially the North African bishops, on this issue and succeeded in that endeavor.

Pope Sixtus’ papacy was short-lived. About a year after being chosen as pope, he was among the first of the Christians to suffer martyrdom under the edict of Emperor Valerian II. With him, six deacons were also killed: Januarius, Vincentius, Magnus, Stephanus, Felicissimus, and Agapitus. Four days later, Deacon Lawrence also suffered death. Pope Sixtus was buried in the Crypt of the Popes, within the Catacombs of Callixtus located on the Appian Way in Rome. A century later Pope Damasus I honored his tomb with an epitaph, and sometime before the end of the seventh century, his name was inserted into the Roman Canon of the Mass by which he is honored as a martyr.

Though we do not know much about Pope Saint Sixtus II, we know that he is a saint and among the early martyrs of our Church who also fought to unite the Church, treat sinners with mercy, and hold firm to the teachings handed down to us from the Apostles. As we honor this courageous saint, pray that you will be able to give witness to Christ by your fidelity to Him, to mercy, and to authentic unity in all that he calls you to do.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-7—saint-sixtus-ii-pope-and-companions-martyrs/

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Transfiguration of the Lord

c. 32

All three of the Synoptic Gospels record the event of the Lord’s Transfiguration (Matthew 17:1–8Mark 9:2–8Luke 9:28–36). Just prior to the Transfiguration, all three Gospels also record Jesus’ trip with His disciples to Caesarea Philippi, located about thirty miles north of the Sea of Galilee. Caesarea Philippi was a primarily pagan Greek town occupied by the Romans. The Greek god Pan was worshiped there in a cave thought to be bottomless and often referred to as the gate to the netherworld because of its association with the pagan god. It was there that Jesus asked His disciples who they thought He was. Peter declared, “You are the Messiah, the Son of the living God.” Jesus then blessed Peter and announced His intent to build His Church upon Peter, declaring that “the gates of the netherworld shall not prevail against it…” (Matthew 16:16–18).

After this significant exchange, Jesus began revealing to His disciples His impending fate—His journey to Jerusalem to suffer and die. Peter resisted this revelation, to which Jesus responded sternly, correcting Peter’s human thinking with divine wisdom (Matthew 16:22–23).

This is the context of the Feast of the Transfiguration we celebrate today. First, Jesus proclaimed the triumph of His Church over evil. Second, He informed them that this victory would be achieved through His own suffering and death. Although the first message is encouraging, the second one is challenging to accept. According to the Gospels, Jesus allowed His disciples about a week to grapple with these teachings, a period that must have been tough for them.

Understanding their struggle, Jesus took His three closest companions, Peter, James, and John, up a high mountain. There He was transfigured before them, radiating pure white light, conversing with Moses and Elijah, and being affirmed in His identity by the Father.

This event was likely meant to reinforce His disciples’ faith after a week of pondering Jesus’ foretold suffering and death, along with His exhortation that they must follow Him. The Transfiguration affirmed Jesus’ divinity and His relationship with the revered figures of Moses and Elijah. Furthermore, the Father in Heaven confirmed Jesus as His divine Son with whom He was well pleased.

After the Resurrection and Ascension of Jesus, these three Apostles shared their experience of the Transfiguration, fortifying others in the faith. This story is still shared today to strengthen us as we bear our own crosses.

The Feast of the Transfiguration is strategically placed forty days before the Feast of the Triumph of the Cross. Thus, the Transfiguration should be seen as a preparation for both the Cross of Christ and our participation in that triumph. According to the Gospel, we are called to take up our crosses and follow Jesus for the glory of the Father, the fulfillment of His will, and the good of the Church, which will always prevail against the gates of hell.

As you celebrate the Transfiguration today, look at this event as a foretaste of the reward awaiting you, and a source of encouragement to endure all sufferings for the final victory of Christ. The Christian life, as stated by Jesus Himself, is about suffering and dying out of love and with unwavering hope. By uniting our trials with Christ’s Cross, we share in His glorious victory for all eternity.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-6—transfiguration-of-the-lord/

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Dedication of the Basilica of Saint Mary Major

Our Lady of the Snows c. 352

The fourth century was a significant time in the history of the Church, and the fifth century was a significant time in the history of Marian devotion. In 313, Roman Emperor Constantine the Great issued the Edict of Milan, making Christianity legal and ending state-led persecutions of Christians. Over the next forty years, many people throughout the Roman Empire, including many in Rome itself, converted. The Catholic Church also became more structured, and the Bishop of Rome was becoming increasingly understood as the leader of the universal Church.

As the Church in Rome was continuing to find its way, legend has it that the Mother of God decided to do her part to help. In the year 352, a wealthy Roman aristocrat named John and his wife, who were childless and faithful Christians, wanted to use their money to help expand the Church. After praying for direction, John had a dream on the night of August 4, 352, in which our Blessed Mother appeared to him and informed him that she wanted a church built in Rome on the Esquiline Hill. She said that, despite it being the middle of summer, snow would fall on the spot the following day. When John arose on August 5, he went to see Pope Liberius to tell him about his dream-vision. To John’s surprise, Pope Liberius had a similar dream the night before, so they decided to see if snow had fallen on the Esquiline Hill. Sure enough, upon their arrival, they found fresh snow in the form of a foundation for a church. The Pope used the snow to outline the foundation and ordered the church to be built. John and his wife used their money to pay for the project, and the church was called Basilica Liberiana, after Pope Liberius.

In the century that followed, a controversy arose over the appropriate title of Jesus’ mother. Should she be called the “Christ-bearer” or the “God-bearer?” In other words, was she only the Mother of Christ, or the Mother of God? Nestorius, who was the Archbishop of Constantinople from 428 to 431, argued that Mary was only the mother of Christ’s human side, suggesting that there were two persons in Christ, a divine person and a human person. Archbishop Cyril of Alexandria, on the other hand, argued that Christ was only one Person and that His humanity and divinity were united as one in His personhood. The natural consequence of his argument was that if Mary was the mother of the Person, and the Person was God, then Mary was and is the Mother of God.

To resolve the controversy, Eastern Roman Emperor Theodosius II called for a church council to be held in Ephesus in 431. Nestorius and Cyril both attended, although Nestorius arrived late, and Cyril’s position won the day. Nestorius was deposed and exiled. Pope Celestine I approved the council’s decision but died shortly afterward. Pope Sixtus III was elected to succeed him in 432 and did much to implement the teachings of the Council of Ephesus. Among them was to rebuild and enlarge the Basilica Liberiana, and to give it a new name in honor of the Mother of God. The core of the current structure of the Basilica of Santa Maria Maggiore (Saint Mary Major) on the Esquiline Hill in Rome was built and dedicated by Pope Sixtus sometime before his death in 440.

Today, Santa Maria Maggiore is one of the four main basilicas in Rome, along with Saint Peter’s Basilica on Vatican Hill, Saint John Lateran Basilica (the official cathedral of the Diocese of Rome), and Saint Paul Outside the Walls. Each basilica has a unique significance and history. Santa Maria Maggiore contains within its walls a triumphal arch and stunning nave mosaics, which date back to the fifth century. The mosaics depict various biblical scenes, including events from the Old Testament and the infancy of Christ. They are among the oldest and most important Christian mosaics in Rome. Also within the basilica, under the main altar, is the church’s most sacred relic, the wood of the manger in which the baby Jesus was laid. Another important relic is the Salus Populi Romani, an icon of the Blessed Virgin Mary. According to legend, this ancient icon is the first icon to be painted of Mary and was painted by Saint Luke, the Gospel writer. For centuries, as a reminder of the legend of the miraculous summer snowfall, white rose petals have been dropped on the faithful from the dome of the Basilica every August 5.

Though the relics, history, and legends attached to this ancient church are inspirational, perhaps the most enduring inspiration we can take from this church is that it has been a place of divine worship for more than 1,600 years. Since that time, almost every pope has offered Mass there, countless millions have prayed there, numerous saints have made a pilgrimage to that holy church, and our Blessed Mother has certainly received and answered many prayers within those walls.

As we celebrate the Dedication of the Basilica of Saint Mary Major, reflect upon your own devotion to the Mother of God. Especially call to mind the countless saints who prayed within the walls of Saint Mary Major, and seek to imitate their faith and their devotion to the Mother of God.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/august-5—dedication-of-the-basilica-of-saint-mary-major/

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