Daily Saints

Saint Bonaventure, Bishop and Doctor

c. 1217–1274; Invoked against intestinal problems; Canonized by Pope Sixtus IV on April 14, 1482; Proclaimed the Seraphic Doctor of the Church by Pope Sixtus V in 1588

Saint Bonaventure was born sometime during the last decade of Francis of Assisi’s life and would be closely tied to the saint and his Franciscan order for all of his own life. Born in Civita di Bagnoregio, present-day Italy, the baby was baptized Giovanni di Fidanza, after his father. The region was then part of the Papal States, located about seventy miles north of Rome and fifty miles southwest of Assisi. At the time of Giovanni’s birth, the Franciscan order had expanded to include around 5,000 members in less than a decade.

As a child, Giovanni was miraculously healed by Saint Francis of Assisi and may have acquired the name Bonaventure as a result. According to one legend, when Francis cured Giovanni, the future saint exclaimed, “O buona ventura!” which translates to, “O good fortune!” Some biographies suggest that the cure may have occurred after Francis’ death through the intercession of Giovanni’s mother. Regardless, Saint Bonaventure later recounted the miracle, stating, “For I, who remember as though it happened but yesterday how I was snatched from the jaws of death, while yet a child, by his invocation and merits, should fear to be convicted of the sin of ingratitude did I refrain from publishing his praises.” Little else is known about Giovanni’s childhood.

As a young man, Giovanni traveled to Paris for his studies and joined the Franciscans in 1243, formally adopting the name Bonaventure. He stayed in Paris and embarked on a rigorous study regimen, with a special focus on the Sacred Scriptures and the Sentences of Bishop Peter Lombard. His doctoral thesis was titled Questions on the Knowledge of Christ. During his time in Paris, a theological battle was brewing between traditional academics and the new Franciscan and Dominican mendicant orders. Unlike previous orders that lived in large monasteries and sustained themselves by owning large tracts of land, these two new orders were traveling preachers living out the vow of poverty. Their novel approach to religious life, combined with their rapid growth, incited envy and suspicion within traditional academic circles. Father Bonaventure, a Franciscan, was at the forefront of this battle through his writings, in which he clarified the theological and Scriptural basis of the mendicant charism. After about fourteen years in Paris, Father Bonaventure was recognized as a Doctor and Master of Theology at the University of Paris. His Dominican counterpart, Father Thomas Aquinas, also received his doctorate degree on the same day, October 23, 1257.

The still-new Franciscan and Dominican orders were growing rapidly, necessitating solid guidance. Francis had always been reluctant to let his friars advance to further studies, as he was aware of the pitfalls academic pride could pose. Before his death in 1226, Francis appointed future-saint Anthony of Padua in charge of academics for the Franciscans. For the next twenty-five years, the Franciscans were trying to define their identity in the Church and to determine the future direction of the order. Should they remain simple, poor, and uneducated mendicant preachers? Or should some of them become university professors and leaders within the Church? God chose Father Bonaventure to help the Franciscans navigate these questions.

Within a year of Bonaventure’s receiving his doctorate in 1257, the Franciscans held a General Chapter, during which they elected him as the order’s Minister General. Father Bonaventure served in this leading role for the next seventeen years. It was truly an extraordinary time for the Franciscans. Forty years after Bonaventure’s birth, the Franciscans had grown from 5,000 friars to 30,000 and had spread across Europe, North Africa, the Middle East, and even China. Father Bonaventure had a monumental task ahead.

One of Father Bonaventure’s initial goals was to unify the Franciscans. There were many different views of their founder, numerous written legends, various interpretations of his charism, and a split within the order seemed likely. Father Bonaventure addressed this by gathering and unifying all the norms that governed the daily life of the friars. He then collected all the biographies of Saint Francis and wrote his own definitive biography based on the accounts of firsthand witnesses and the most reliable sources. In 1263, at a General Chapter in Pisa, Father Bonaventure’s biography was adopted by the order as the sole and authentic biography.

In 1265, the pope appointed Father Bonaventure as the Archbishop of York. Bonaventure resisted, believing this not to be his calling. Before Bonaventure was even ordained, the pope allowed him to resign to continue his work as Minister General of the Franciscans.

Over the next nine years, Father Bonaventure continued to guide the Franciscans through their growing pains. He also wrote numerous letters, sermons, commentaries, and profound spiritual and mystical theological works. His theology was always very Christ-centered, just as Saint Francis had been fully Christ-centered. He understood and articulated the charism of their founder in a rich and theological way that remained faithful to the simple wisdom of Saint Francis. Saint Francis had always been concerned with the pitfalls that some experienced when they engaged in advanced theological studies. His concern was that for some, study did not lead to Christ; instead, it led just to intellectual theologizing. Father Bonaventure was aware of this concern and worked to ensure that his deep theological articulations fostered personal faith and love of God, rather than just intellectual knowledge. He was also deeply devoted to the Mother of God. His profound and mystical writings would later result in Pope Sixtus V naming him the Seraphic Doctor of the Church.

Father Bonaventure had gained such a reputation that popes regularly sought his counsel. In 1274, Pope Gregory X ordained him a bishop and appointed him as a cardinal. He then tasked him with guiding the significant Second Council of Lyon, which aimed at restoring the unity of the Eastern and Western Churches. Before the council concluded, for unknown reasons, Cardinal Bonaventure passed away at the age of fifty-six.

Saint Bonaventure was, in many ways, the new face of the new Franciscan order. God inspired the order through Saint Francis and shortly after, He directed the zeal of its members through Saint Bonaventure’s profound mystical wisdom.

As we honor this great saint, ponder, especially, his intellectual approach to the faith. He was brilliant, but he always used that brilliance to point others to an authentic conversion of heart. He didn’t engage in theology for the sake of theology; he did it for the love of Christ, in imitation of the charism of Saint Francis. Ponder your own knowledge of Christ and pray to this Seraphic Doctor, asking him to intercede for you so that your knowledge of Christ will lead you and others to a deeper love of Christ Himself.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/july-15—saint-bonaventure-bishop-and-doctor/

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Saint Kateri Tekakwitha, Virgin

Daily Saints

1656–1680; Patron Saint of Canada, Native Americans, ecologists, environment, exiles, orphans, people ridiculed for their piety, and the physically impaired; Canonized by Pope Benedict XVI on October 21, 2012

Jesuit missionaries arrived in modern-day Canada in 1625. By 1636, Saint Isaac Jogues and his companions made their way to present-day Auriesville, New York. After being captured and imprisoned by the Mohawks, they escaped but courageously returned to continue sharing the Gospel. They were martyred the following year, in 1646. Ten years later, in the area of their martyrdom, Saint Kateri Tekakwitha was born. There is little doubt that the blood spilt by these first North American martyrs helped to fuel the faith of this first Native American saint.

Tekakwitha was her given Mohawk name as a child, a name which might mean “she who bumps into things.” This could be due to the fact that she had poor eyesight and felt her way around. Alternatively, her name might also mean, “she who puts things into order.” Her mother was a Christian from the Algonquin tribe who had been taken captive and later forced to marry a Mohawk chief when her village was raided by the Mohawks. The couple had two children, Tekakwitha and her younger brother. When Tekakwitha was four years old, smallpox ravaged her village, taking the lives of her parents and baby brother. The disease left Tekakwitha’s face scarred and her vision blurred, making it difficult to see in sunlight. After her parents’ death, her aunt and uncle adopted her.

Though Tekakwitha was never baptized by her Christian mother, she did learn about the Catholic faith and embraced it from an early age. Perhaps her mother’s premature death prompted her to cherish the lessons she learned from her as a young child. Her aunt and uncle, however, were not Christian, and they encouraged her to abandon her beliefs. Tekakwitha’s daily life consisted of chores and playtime with other girls. She worked in fields of corn, beans, and squash; picked roots in the forest used for medicines and dye; gathered firewood; and became proficient at working with beads and basket weaving. She also spent long periods of time alone in the woods where she practiced her faith, reflecting and praying the best she could, given her limited Christian formation.

When Tekakwitha was around the age of thirteen, in accord with tribal custom, her uncle arranged for her to be married to a young man her age. When told of her engagement, she refused it. “I have consecrated myself entirely to Jesus, the Son of Mary, and He alone I have chosen as a husband, and He alone will take me for a wife.”

Around this time, the French settlers entered into a peace treaty with the Mohawk. As a result, Jesuits were permitted to enter the settlement and begin sharing the faith. One day, Tekakwitha met Father Jacques de Lamberville and announced to him, “My name is Tekakwitha and I wish to become a Christian.” Around the age of eighteen, Tekakwitha became a catechumen and diligently studied the Catholic faith. On Easter Sunday, 1676, at the age of twenty, she was baptized and took the name Catherine, Kateri in Mohawk, after Saint Catherine of Siena.

After her baptism, Kateri was persecuted and ridiculed by others within her settlement. Because she would not work on Sundays, she was refused food on those days. Children taunted her and threw rocks at her in response to their parents’ criticism. She was even threatened with torture and death. One year after Kateri’s baptism, Father de Lamberville encouraged her to secretly move 200 miles north to their Catholic settlement near Montreal, the Mission of Saint Francis Xavier. He sent with her a letter to those at the mission in which he stated, “Guard well this treasure and you will soon discover the jewel that I have sent you.” It took Kateri two months to travel through forests to reach the mission. Once she arrived, her evident devotion resulted in permission to make her First Holy Communion earlier than most converts, which took place on Christmas Day of that same year, surrounded by other faithful Catholics.

For the next two and a half years, Kateri embraced her faith with profound devotion. She attended Mass daily, often twice a day, and spent most of her free time in the chapel, praying on her knees. She entered into deep trances, and her spirit would be snatched up to Heaven for a time. When this happened, the countenance of her face would become lovely to behold. She not only prayed profoundly, she also inflicted severe penances upon herself, grew in virtue, was known for her exceptional kindness, and loved praying the rosary, which she wore around her neck. She often made crosses out of sticks and placed them in the forest so she would be reminded to pray every time she came upon one. Her personal motto was, “Who can tell me what is most pleasing to God that I may do it?” Though she could not read or write, she memorized many Bible stories and would tell others those stories with great delight and inspiration.

On March 25, 1679, with the assistance of her spiritual director, Kateri made a private vow of perpetual virginity. She had wanted to found a religious order for native girls but was prohibited from doing so because of her poor health. One year later, after her health continued to deteriorate, she died at the age of twenty-four. She had spent four years as a baptized Christian and one year as a consecrated virgin. As soon as she died, the scars on her face disappeared, and God made her face as beautiful as her soul. Word of her death spread rapidly from village to village, all across New France (Canada) and even to the Royal Court. “The saint has died!” they said. Everyone knew who the “saint” was. After her death, many miracles took place, especially for those who prayed at her tomb, including many deep conversions.

Saint Kateri Tekakwitha has been given the affectionate name, “Lily of the Mohawks.” A lily is a symbol of purity, which Kateri manifested in her life. Lilies bloom only for a short time, just as her life was short. Though her life was largely hidden, her virtues, prayer life, and deep union with God were on display for all to see. She stood out for her wholehearted determination to please God in everything she did. Not only did she inspire other natives in her settlement, she even deeply inspired the Jesuit priests who ministered to her. It was they who wrote and told her story.

As we honor Saint Kateri today, ponder the calling God gives to us all to become pure and holy, and to radiate that purity of heart in such a way that others take note. Allow Saint Kateri to inspire you to follow her example, and try to embrace her motto as your own, “Who can tell me what is most pleasing to God that I may do it?”

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/july-14—saint-kateri-tekakwitha-virgin—usa-memorial/

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Saint Henry

Daily Saints

973–1024; Patron Saint of kings, Benedictine Oblates, handicapped people, and those rejected from religious orders; Invoked against sterility; Canonized by Pope Eugene III in 1146

Born into a royal family in Bavaria, Henry’s father was the Duke of Bavaria, and his paternal grandfather was the King of Germany. His maternal grandfather was the King of Burgundy. His father’s conflict with Holy Roman Emperor Otto II led to the duke’s exile and loss of title. Consequently, Henry was sent to study under the canons of the Cathedral of Hildesheim. Later, he received an exemplary Christian education from Bishop Wolfgang of Regensburg, who was later canonized a saint.

When Henry was ten, Otto II died, and Otto III’s regent restored his father as duke. Twelve years later, after his father’s death, Henry succeeded him as Duke of Bavaria. Shortly afterwards, he married Cunigunde of Luxembourg, who would also be canonized. The two formed a saintly couple who never had children. Some accounts state that they mutually agreed to live in celibacy.

In 1002, Holy Roman Emperor Otto III died suddenly at the age of twenty-one without an heir, leaving the throne vacant. As Otto’s cousin, Henry made a claim to the throne but failed to gain the full support of the nobility. Regardless, he had himself crowned King of Germany, and then spent the next several years seeking support for his coronation as Holy Roman Emperor. Finally, in 1014, King Henry II was crowned Holy Roman Emperor by Pope Benedict VIII in Rome.

Henry was known as a man of great faith who maintained a close relationship with the Church. He collaborated with the Church to appoint devout and loyal bishops, reform German bishops, create new dioceses, and endow bishops with temporal power alongside their spiritual power. Henry was also a man of great charity. His generosity with his wealth was such that many of his relatives complained he was being irresponsible. Undeterred, Henry felt his primary duty as emperor was to strengthen the Church, spread faith, and exemplify charity. His generosity extended not only to the poor and the Church but also to his enemies. He successfully ended wars and uprisings, pardoning those who rebelled against him, and restoring peace to the kingdom. On a personal level, Henry was fond of prayer, often visiting churches in each city he visited for extended periods of time. He harbored a deep devotion to the Mother of God, regularly received the sacraments, and prayed the Divine Office.

One of Henry’s greatest contributions to the Church was his dedication to monastic life. He constructed monasteries and supported monastic reform. Since the time of Saint Benedict, five centuries earlier, the Rule of Saint Benedict had become the norm guiding most monasteries. However, over time, Benedict’s Rule became neglected and monastic life started to suffer. Politics and ambition entered monastic life and prayer was no longer the central focus. In the early- to mid-tenth century, one of the primary centers of monastic reform was the Abbey of Cluny. Saint Odo of Cluny had helped to spark reform across Europe in the numerous Benedictine monasteries. After Saint Odo’s death in 949, others continued his good work. In 994 Saint Odilo became Abbot of Cluny. Once Henry became king and Holy Roman Emperor, the two worked closely together, Henry regularly seeking the counsel of Saint Odilo. One of Henry’s most important contributions to the Church was the building of a monastery in Bamberg, Germany, which he made a cathedral and a new diocese. He worked to make this monastery the new Rome of Germany and sought to make its spiritual influence felt far and wide.

Of all the Holy Roman Emperors throughout the ages, only King Henry II is recognized as a saint. While many Holy Roman Emperors might have had strong faith and advanced it, Saint Henry stands out. One could argue that when someone is given great power, it often brings with it great temptation. It’s challenging to exercise such power without it going to one’s head. Saint Henry wasn’t like that. Despite his engagement in political battles, warring, his entourage of politically ambitious people, royal treatment, and luxurious lifestyle, Saint Henry loved God and sought to use his power and wealth to further the mission of the Church. For this reason, Saint Henry is an ideal model for all those who govern or are entrusted with wealth or power.

As we honor this saintly king, consider the temptations you might face if granted great riches or power. How would you use those temporal gifts? Would you dedicate them to the service of the Gospel or use them for selfish gain?

Whether you are rich or poor, powerful or lowly in the world, follow Saint Henry’s example by devoting all your energies, gifts, and possessions to the service of the Gospel. Understand that God will take whatever you have to offer, large or small, and use it for the greater good.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/july-13—saint-henry/

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Saint Jason of Tarsus

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Acts 17:5-9 says that Saint Paul the Apostle stayed at Jason’s home in Thessalonica, and he is mentioned in Romans 16:21. Legend says he was bishop of Tarsus in Cilicia, and evangelized the Greek island of Corfu. While imprisoned for preaching the faith, he helped convert the Martyrs of Corfu. He was a martyr.

Died

torn apart by wild animals

Canonized

Pre-Congregation

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

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Saint Benedict, Abbot

Daily Saints

c. 480–c. 547; Patron Saint of Europe, monks and religious orders, architects, dying people, cave explorers, schoolchildren, agricultural workers, civil engineers, and coppersmiths Invoked against erysipelas, fever, gallstones, inflammatory diseases, kidney disease, nettle rash, poison, temptations, and witchcraft; Canonized by Pope Honorius III in 1220; Declared Patron Saint of Europe by Pope Paul VI in 1964

Benedict was born into Roman nobility in Nursia, central Italy, roughly 100 miles northeast of Rome. His father was a prefect for the Western Roman Empire, which had fallen to the barbarians a decade prior to his birth. He had a twin sister named Scholastica, who also became a saint. As a youth, Benedict was sent to Rome for studies. However, he quickly became disillusioned by the prevalent immorality and disorder, particularly among his classmates. At the age of twenty, to find peace in his soul and avoid the traps that had ensnared many of his peers, he moved to the countryside of the town of Affile, about forty miles from Rome. Accompanying him was his nurse who cared for him like a mother. They moved in with some virtuous men in the Church of Saint Peter. While there, his nurse accidentally broke a dish used to sift wheat and was distraught. Witnessing this, Benedict miraculously mended the dish and returned it to her. News of this miracle spread quickly, and Benedict became the talk of the town.

Benedict wasn’t interested in the praise of men; he sought only holiness. Leaving his nurse behind, he moved closer to the town of Subiaco and took up residence in a cave. Nearby, he met a holy monk, Romanus, whom Benedict consulted for spiritual advice. At Romanus’ encouragement, Benedict took on the monastic habit and lived in the cave for the next three years as a hermit. Romanus visited him frequently, bringing him food as needed. As a hermit, Benedict prayerfully sought to root out all sin in his life, especially the three temptations common to most men: “the temptation of self-affirmation and the desire to put oneself at the center, the temptation of sensuality and, lastly, the temptation of anger and revenge” (Pope Benedict XVI, General Audience, April 9, 2008).

After having conquered these temptations, Benedict was invited by a group of local monks to become their abbot. He reluctantly agreed, recognizing that his form of religious life contrasted sharply with theirs. After a brief time as abbot, the monks so opposed him that, according to legend, they attempted to kill him by poisoning his wine. When Benedict blessed the wine, the glass shattered, and the scheme was revealed. Shortly afterward, Benedict left the monks and returned to his cave before emerging to found monasteries in the area over the following years. Many admired him and were attracted to his radical way of living, while others envied him and sought his life. Numerous miracles are said to have taken place through his intervention, such as raising a monk from the dead, healing a boy, foreseeing future events, multiplying food and wine, expelling demons, and walking across water.

After founding twelve small monasteries in the Subiaco area, Benedict felt it was time for a fresh start. One of the local priests had tried to poison him and was relentless in his persecutions. He even sent a naked woman to one of Benedict’s monasteries to tempt him and the monks. In addition to this persecution, some monks found his way of life challenging, and the locals were more taken with the stories of his miracles than with his devotion to God. Therefore, he moved about sixty miles southeast to the mountaintop of Monte Cassino, where, at the age of fifty, he founded his most famous monastery.

Upon arriving at Monte Cassino, Benedict found a temple built to the Roman god Apollo. He destroyed it, built two chapels in its place, and then constructed a monastery nearby. Before this, most monasteries consisted of loosely associated hermits living independently but also somewhat communally. Having seen the failure of this form of monasticism in Subiaco, Benedict adopted a new approach. Instead of several smaller monasteries, he built one large monastery where numerous monks could live. He wrote a rule, later known as “The Rule of Saint Benedict,” that guided his newly established monastery at Monte Cassino and eventually became the normative rule for Western monasticism for the next 1,500 years. Hence, Saint Benedict is often referred to as the “Father of Western Monasticism.”

The “Rule” consists of seventy-three short chapters that address both the spiritual and administrative aspects of a healthy monastery. The Rule lays out guidelines for monastic living, particularly in areas of stability, conversion of life, obedience, prayer, work, community life, hospitality, and humility. The Rule takes into consideration the fact that most monks governed under the Rule did not engage in extreme penances or other radical charisms. Instead, the Rule fosters a balanced community life in which individual monks can discover a daily rhythm of prayer, work, and study conducive to a deeper and personal calling to holiness.

While Benedict set up his community at Monte Cassino, his sister, Scholastica, helped found a monastery for women. It’s likely that Benedict played a role in this founding and that his Rule guided the nuns’ daily life. Benedict and Scholastica remained close until her death, which he prophesied. Upon her death, Benedict had a vision of Scholastica being taken to Heaven. He brought her body back to Monte Cassino, where she was buried in his future grave, and which they still share.

After fewer than ten years at Monte Cassino, Benedict died, but his influence on the Church and all of Europe was just beginning. Monasteries across Europe, guided by the Rule of Saint Benedict, developed into important centers for education, medicine, culture, and social development. From these monasteries, universities were born. The monasteries helped to preserve ancient texts, stabilize communities, influence nobility, and draw many to Christ. Their liturgies flourished and influenced the wider Church, making many of these monasteries the central teachers of prayer and worship. For these reasons, many have referred to Saint Benedict as not only the father of monasticism but also the father of modern Europe, given the influence that monasteries using his Rule have had on Europe and the world as a whole. For this reason, Pope Paul VI declared Saint Benedict the Patron Saint of Europe in 1964.

As we honor this important figure in Church and world history, reflect on his humble beginnings. He witnessed the immoralities of his day and fled from those temptations to embrace a life of holiness. At that time, it would have been difficult for him to comprehend the influence he would have had on all of Europe and, in fact, upon the whole world for many centuries to come. Reflect on the fact that God also calls you to flee from sin and embrace a life of holiness. When that happens, God can do great things through you in ways you may never comprehend. Follow the example of Saint Benedict and commit yourself to holy daily living, and leave it up to God to use you as He wills.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/july-11—saint-benedict-abbot/

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Saint Victoria

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Victoria was a beautiful Roman Christian noblewoman and the sister of Saint Anatolia. The two sisters were set for arranged marriages to noble Roman pagans, and were hesitant. Victoria argued that it would be all right as the patriarchs in the Old Testament had been married; but Anatolia cited other examples to prove that for the holiest lives, they should devote themselves to God and stay single. Victoria was convinced, sold her jewelry, gave the money to the poor, and refused to go through with the wedding to a fellow named Eugenius.

The two suitors insisted on the weddings, and the sisters refused. The young men denounced the women as Christians, but obtained authority to imprison them their estates, in hopes of breaking their faith and changing their minds. The women converted their servants and guards sent to watch them. Anatolia’s suitor, Titus Aurelius, soon gave up, and handed her back to the authorities. Eugenius stayed at it for years, alternating between good and harsh treatment of Victoria, but eventually even he gave up, and returned her to the authorities. She was martyred by order of Julian, prefect of the Capitol and count of the temples.

Modern research indicates their story is most likely pious fiction that was mistaken for history.

Died

stabbed through the heart in 250 by the executioner Liliarcus at Tabulana, Italy
legend says her murderer was immediately struck with leprosy, and died six days later, eaten by worms

Canonized

Pre-Congregation

Patronage

against earthquakes
against lightning
against severe weather
—
in Italy
Aggius
Anticoli Corrado
Carsoli
Castilenti
Guardiabruna
Monteleone Sabino
Pietraferrazzana
Pisoniano
Poggio Sannita
Posta Fibreno
Santa Vittoria d’Alba
Santa Vittoria in Matenano
Siligo
Spongano
Telti
Thiesi
Tissi
Tornareccio

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

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Saint Augustine Zhao Rong and 119 Companions, Martyrs

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1648–1930; Invoked for the people of China; Canonized by Pope John Paul II on October 1, 2000

The Syro-Persian Church of the East is believed to have first reached China around the year 630 when two monks arrived to engage in silk trade. Although they were Christians, they followed the Nestorian heresy, which denied the divinity of Christ. The Chinese emperor welcomed them and permitted them to share their faith. Over the next two centuries, some Christian churches were erected and converts were made. However, by the mid-ninth century, Christians were being persecuted. In the year 987, an Arab writer from Baghdad wrote of a conversation he had with a monk who had traveled to China. The monk explained, “Christianity is extinct in China; the native Christians have perished in one way or another; the church which they had has been destroyed and there is only one Christian left in the land.”

In the mid- to late-thirteenth century, Emperor Kublai Khan, the grandson of Genghis Khan, showed greater tolerance of Christianity, especially since his mother was a Nestorian Christian. Franciscan and Dominican friars were permitted to spread the faith, but their efforts yielded little. By the following century, with the rise of the Ming Dynasty, Christianity was once again all but driven out.

In 1552, Saint Francis Xavier began his missionary activity in India, Malaysia, and Japan. Though he never made it to China, his missions paved the way for the Italian Jesuit Matteo Ricci and his companions to help found the Chinese Jesuit Mission on mainland China in 1582. Their approach was to learn the language and culture and try to assimilate as much as possible, winning over hearts and minds with kindness and teaching the people math, science, astronomy, and mapmaking. Ricci and his companions won over some influential converts and managed to translate a catechism into the Chinese language. However, their efforts later drew criticism from the Church hierarchy for blending Confucian religious beliefs with the Catholic faith.

The 120 saints we honor today spilled their blood for the faith during the four centuries that followed. The first to be martyred was Father Francisco Fernández de Capillas, a Spanish Dominican priest. Father de Capillas spent his first two decades as a priest working in the Philippines as a missionary. In 1642, Father de Capillas arrived for his final mission in mainland China. He and his companions worked fervently for the next several years, winning over many converts and even establishing a lay order of Dominicans. In 1644, the less-tolerant Qing Dynasty replaced the Ming Dynasty, immediately threatening the missions. In 1647, Father de Capillas was captured, imprisoned, and tortured. While in prison, he wrote a letter in which he said, “I am here with other prisoners and we have developed a fellowship. They ask me about the Gospel of the Lord. I am not concerned about getting out of here because here I know I am doing the will of God. They do not let me stay up at night to pray, so I pray in bed before dawn. I live here in great joy without any worry, knowing that I am here because of Jesus Christ. The pearls I have found here these days are not always easy to find.” Two months later, he was sentenced to death and immediately decapitated on the charge of teaching false doctrine and opposing the new emperor. He died while praying the sorrowful mysteries of the rosary.

From the martyrdom of Father de Capillas until 1930, 119 other Catholic saints would follow in his footsteps as martyrs in China. Eighty-seven were native Chinese Christians who were lay catechists, merchants, cooks, farmers, and even a young boy. Thirty-three were foreign missionaries from various religious orders, working to spread the Gospel at the risk of their lives.

The next several decades after Father de Capillas’ death were relatively peaceful, as successive emperors tolerated Christians. That all changed, however, when in 1707 the Pope issued a decree forbidding the co-mingling of Confucian religious practices with the Catholic faith, such as ancestor worship. This infuriated the emperor, and over the next fifteen years, most of the Catholic missions were suppressed. In 1724, the new emperor officially banned Christianity and expelled all Catholic priests. Churches were confiscated and turned into public buildings. By the end of the eighteenth century, there remained just a little over 100,000 Catholics in China who practiced their faith in secret.

In 1747–1748, five more Spanish Dominicans were martyred. In 1814, persecutions picked up again as a result of new imperial decrees forbidding the practice of the Christian faith. This time, the persecutions were directed towards native-born Chinese Christians. Among them was Father Augustine Zhao Rong, a priest of the Diocese of Chengdu, China.

Father Augustine, whose name is attached to today’s memorial, was the first native-born Chinese priest and the first Chinese priest to be martyred. He was originally a soldier entrusted with the task of transporting to Beijing French Bishop John Gabriel Taurin Dufresse who had been arrested and would also be martyred. During the long journey, the bishop greatly impressed Zhao Rong with his kindness and peaceful demeanor in the face of persecution. Zhao Rong requested and received baptism after learning about the Catholic faith. Taking the name Augustine, he was later ordained a priest. After his arrest, he was offered the opportunity to renounce the Catholic faith but refused. After horrific tortures, Father Augustine died of his injuries in prison.

Between 1814 and 1862, twenty-six Christians were martyred in China. In the summer of 1900, a fierce persecution of foreigners and Christians broke out. The Boxer Rebellion claimed the lives of eighty-six martyrs, including many religious sisters, priests, catechists, and other laity. In addition to the eighty-six canonized martyrs, thousands of other Christians died. The final two martyrs honored today, an Italian priest and bishop, died in 1930.

As the Church Father Tertullian famously said, “The blood of martyrs is the seed of the Church.” Such is the case in China. The proclamation of the Gospel in this populous land continues today, and much resistance continues. As we honor these Chinese martyrs, pray for the Chinese people, begging God to continue to send holy men and women to that land to share the saving message of Jesus Christ.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/july-9—saint-augustine-zhao-rong-and-companions-martyrs/

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Saint Sunniva of Bergen

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Sunniva was the daughter of a tenth century Irish king. To avoid an arranged marriage with an invading pagan king, she, her brother Alban, and several female companions fled her home to settle in a cave on the island of Selje off the Norwegian coast. Some time later, Viking locals decided that the group was stealing cattle, and sent an armed band to attack them. When they arrived, they found the cave sealed by a landslide; none of the group of exiles were ever seen alive again. Years later, around 995, after reports of strange lights in the area, King Olaf Tryggvason had the cave opened; Sunniva’s body was found incorrupt, and the king built a church there in her honour.

Sunniva’s story was retold and revised over the years, often combining elements of Saint Ursula‘s history. Sometimes, she is a nun leading a group of pious sisters seeking solitude. According to post-Reformation sources, Sunniva had two sisters, Saint Borni and Saint Marita, and her brother was Saint Alban.

Canonized

Pre-Congregation

Patronage

Bergen, Norway
Norwegian west coast

Source: https://catholicsaints.info/saint-sunniva-of-bergen/

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Saint Ethelburga of Faremoutiers

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Ethelburga was the daughter of the king of East Angles. During her childhood, Ethelburga lived in a Gallic convent under the direction of Saint Burgundofara, a home she would have for the rest of her life. She was known throughout the community for her adherence to the Rule of the Order. In the mid-seventh century, Ethelburga was chosen abbess. She ruled with wisdom and justice until her death. Saint Tortgith of Barking was one of her nuns.

Died

664 at Faremoutier, France of natural causes
when her body was exhumed seven years after her death, it was found incorrupt

Canonized

Pre-Congregation

Patronage

Faremoutiers, France

Source: https://catholicsaints.info/saint-ethelburga-of-faremoutier/

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Saint Maria Goretti, Virgin and Martyr

Daily Saints

1890–1902; Patron Saint of young people (especially girls), rape victims, and the poor; Invoked for the grace of mercy and forgiveness; Canonized by Pope Pius XII on June 24, 1950

Maria Goretti was born into poverty in Corinaldo, Italy. She was the third of seven children and was affectionately called Marietta by family and friends. Due to her family’s poverty, Maria was unable to attend school. She spent most of her time in the family home, performing chores and caring for her younger siblings. Her father owned a farm but lost it when Maria was only five years old. Hiring himself out as a farmhand, Maria’s father provided enough for his family to eat, but when Maria was nine, he died of malaria. To provide for her seven children, Maria’s mother began to work in the fields, with Maria taking on increased responsibility at home. Despite her lack of formal education and inability to read, Maria had deep faith. The family’s suffering from poverty and loss of their father did not diminish her faith; it strengthened it. When her mother began to lose hope during their difficulties, Maria habitually said, “Mother, be brave, God will help us.” Maria’s hope that her father would be freed from Purgatory led her to constant prayer, particularly the rosary.

When Mr. Goretti lost his farm, the Gorettis moved into a home shared with the Serenellis, Mr. Serenelli and his son Allessandro. Alessandro’s mother had suffered from a mental disorder and died when he was young. Alessandro’s brother suffered from a similar disorder, and their father was an alcoholic. As a result, Alessandro was a young man prone to anger who engaged in immoral behavior.

During the three years Maria and her family lived with the Serenellis, Alessandro made at least three sexual advances toward her. Each time she refused him. Outraged, he threatened to kill her if she told anyone, so she remained silent. When Maria was only eleven and Alessandro was twenty, he found Maria alone in their shared home, caring for her youngest sister and mending a shirt while her mother and older siblings were in the field working. Once again, Alessandro made a sexual advance toward her and she refused him. With an awl in his hand, Alessandro threatened to kill Maria if she refused him. “No! It is a sin! God does not want it!” she cried. She ran for the door, but Alessandro caught her and stabbed her fourteen times in the neck before running out of the house. As Maria lay bleeding on the floor, her little sister began to cry, catching the attention of her mother who came to investigate. After finding Maria stabbed and bleeding, she brought her to the local hospital where Maria survived for only a day.

At the hospital, the surgeon was surprised that Maria had survived that long. He immediately performed surgery without anesthetic. During the surgery, Maria woke up, and another doctor said to her, “Maria, think of me in Paradise.” Maria replied, “Well, who knows which of us is going to be there first?” The doctor said to her, “You, Maria.” To which Maria responded, “Then I will gladly think of you.” Before her death, Maria was able to express her forgiveness of Alessandro, further expressing her hope that she would see him in Heaven. She also received the last sacraments. On her deathbed, she told the Chief of Police that it was Alessandro who attacked her and added, “I forgive him, and I want him with me in heaven!” She died the following day.

In many ways, Maria’s brutal death marked the beginning of her new life. Her family was devastated, but they were also inspired by her faith, mercy, and act of forgiveness. At her funeral, many said of her, “A saint has died!” Devotion to her immediately began to spread and continues to spread today.

Since Alessandro was young, he was sentenced to thirty years in prison rather than life. During his first several years in prison, Alessandro remained defiant, refusing to repent. Although he knew that Maria had forgiven him, he could not accept forgiveness, nor admit his sin. However, when the local bishop, Giovanni Blandini, felt inspired to visit him in prison, things began to change. Around that time, Alessandro had a dream in which he saw Maria coming to him and handing him lilies, a symbol of purity. When he took the lilies, they burnt his hands and turned to dust. He wrote to the bishop thanking him for his visit, revealing the dream, and asking for prayers. In the years to follow, Alessandro underwent a profound conversion. After serving twenty-seven years of his thirty-year sentence, he was released.

Upon his release, Alessandro went to Maria’s mother, Assunta, and begged for her forgiveness, which she bestowed. “Who am I to withhold what my daughter so readily gave?” she responded. The next day, Alessandro and Assunta attended Mass together, receiving Holy Communion as if they were mother and son.

On June 24, 1950, Pope Pius XII canonized Maria and referred to her as the “Saint Agnes of the Twentieth Century.” Most remarkably, Maria’s mother and four of her siblings were present at the canonization. This was the first time a mother attended her child’s canonization. Even more remarkably, Alessandro was also present. Saint Maria’s prayers had truly worked a miracle of mercy, forgiveness, and reconciliation. Alessandro became a lay Franciscan brother, working as a gardener until his death at the age of eighty-seven.

Saint Maria Goretti’s short life and tragic death present us with so much more than a tragedy. They present us with hope—hope that even the most hardened sinner can repent and be saved. So often our world reacts with outrage toward sin, rather than mercy. Mercy is the defining virtue in the heart of Saint Maria, and this eleven-year-old girl should inspire us to work to overcome all anger, bitterness, and resentment toward the sinner. Ponder your own depth of mercy, or lack thereof, and allow this young child to inspire you to follow her example.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/july-6—saint-maria-goretti-virgin-and-martyr/

Saint Maria Goretti, Virgin and Martyr Read More »

Saint Bonaventure, Bishop and Doctor

c. 1217–1274; Invoked against intestinal problems; Canonized by Pope Sixtus IV on April 14, 1482; Proclaimed the Seraphic Doctor of the Church by Pope Sixtus V in 1588

Saint Kateri Tekakwitha, Virgin

1656–1680; Patron Saint of Canada, Native Americans, ecologists, environment, exiles, orphans, people ridiculed for their piety, and the physically impaired; Canonized by Pope Benedict XVI on October 21, 2012

Saint Henry

973–1024; Patron Saint of kings, Benedictine Oblates, handicapped people, and those rejected from religious orders; Invoked against sterility; Canonized by Pope Eugene III in 1146

Saint Jason of Tarsus

Saint Benedict, Abbot

Saint Victoria

Saint Augustine Zhao Rong and 119 Companions, Martyrs

1648–1930; Invoked for the people of China; Canonized by Pope John Paul II on October 1, 2000

Saint Sunniva of Bergen

Saint Ethelburga of Faremoutiers

Saint Maria Goretti, Virgin and Martyr

1890–1902; Patron Saint of young people (especially girls), rape victims, and the poor; Invoked for the grace of mercy and forgiveness; Canonized by Pope Pius XII on June 24, 1950

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