Daily Saints

Saint Lawrence Ruiz and Companions, Martyrs

c. 1600–1637; Patron Saint of the Philippines, Filipinos, immigrants, the poor, separated families, and altar servers; Canonized by Pope John Paul II on October 18, 1987

In 1549, Saint Francis Xavier and two Jesuit companions first reached Japanese soil with the Gospel. By the end of the century, Japan had an estimated 300,000 converts to the faith. By the 1580s, the Tokugawa shogun had become suspicious of Western Christianity, fearing that its spread could lead to European colonization. As a result, edicts were issued that outlawed Christianity. This led to thousands of martyrdoms between the years 1597 and 1639. Of those martyrs, twenty-six were canonized as saints in 1862, 205 were beatified in 1867, sixteen were canonized in 1987, two were beatified in 1989, and 188 were beatified in 2008. The saints commemorated today, Saints Lawrence Ruiz and Companions, are those sixteen who were canonized in 1987 by Pope John Paul II.

Lorenzo (Lawrence) Ruiz was born to a Chinese father and a Filipino mother in Binondo, Manila. The city of Binondo was established only six years before Lawrence’s birth by the Spanish governor for Chinese settlers who had converted to Catholicism. It soon became a vibrant and multicultural district, marked by many mixed marriages between Chinese and Filipinos, playing an important role in Manila’s commercial and cultural life. As a child, Lawrence learned Chinese from his father and Filipino from his mother, both of whom were Catholics. He was an altar boy at the local Dominican-run church, where he also received an education. Excelling in penmanship, he became employed as a scrivener, writing official documents, recording transactions, and keeping other written records. As he grew, he continued to be involved in parish life, joined the Confraternity of the Most Holy Rosary, and lived a normal life. In his late teens or early twenties, Lawrence married a woman named Rosario, and they had three children: two sons and a daughter.

During Lawrence’s lifetime, Spanish colonizers ruled the Philippines. Although they brought many benefits to the land, including numerous missionaries, the colonizers also often ruled with injustice. For instance, if a native Filipino killed a Spaniard, the crime would be met with swift retribution and severe punishment, disproportionately harsh towards the natives. Although an established legal system existed, it favored the Spaniards, so when a Filipino was accused of a crime, true and equal justice was not always guaranteed.

Unfortunately, Lawrence’s life took a tragic turn when, in 1636, around the age of thirty-six, he was falsely accused of a crime against a Spaniard, most likely murder, though records aren’t definitive. To escape unjust persecution, Lawrence hid from the authorities and boarded a ship with three Dominican priests, a Japanese priest, and a layman. Although the ship might have been initially destined for a peaceful Japanese port, it landed in Okinawa, Japan, where Catholic persecution was intense.

Shortly after the six arrived, the Tokugawa shogun became aware of their presence and had the group arrested. They were interrogated and informed they must leave Japan, to which they agreed. However, the shogun, unsatisfied with merely having them leave, also demanded they renounce their faith. This was a common tactic in Japan, aimed to eradicate the faith from the land. The belief was that if Christians publicly denounced their faith, other Japanese would see this as a sign of weakness and also abandon the faith. The group refused.

For over a year, this group of six remained imprisoned and were eventually transferred to Nagasaki. Throughout their captivity, they endured unimaginable cruelty. Water was poured down their throats, boards were placed on their abdomens, and they were subsequently jumped on, forcing the water out through their mouths, noses, and ears. They were cut and pricked with sharp bamboo, and endured severe psychological torture. One priest died on September 24, 1637. After that, two others considered renouncing their faith but found their resolve and held firm. Lawrence asked the torturers, “I would like to know if, by apostatizing, they will spare my life?” No answer came, and Lawrence remained resolute in his faith. They were then tightly bound to restrict blood flow and hung over pits. With one arm freed, they were told they merely needed to signal apostasy with that arm. They refused, remaining in that state for three days. Lawrence eventually proclaimed, “I am a Catholic and wholeheartedly accept death for God. Had I many thousands of lives, I would offer them all for Him. Never shall I apostatize. You may kill me if that is what you want. To die for God—such is my will.” Lawrence and his lay companion Lazaro died soon after, with the remaining three priests beheaded. They died on September 28 or 29, 1637.

The six martyrs included two laymen: Lawrence Ruiz and Lazaro of Kyoto; two Spanish Dominican priests, Fathers Antonio González and Miguel González de Aozaraza de Leibar; French priest Father Guillaume Courtet; and Japanese Dominican Father Vincentius Shiotsuka. Also honored today are five priests, two religious brothers, and three laypeople who were martyred in 1633 and 1644. The priests were Fathers Dominic Ibáñez de Erquicia Pérez de Lete, Jordan Ansalone, Luke of the Holy Spirit Alonso Gorda, Jacobo Kyushei Gorōbyōe Tomonaga de Santa María, and Thomas Rokuzayemon. The religious brothers were Francis Shōyemon and Matthew Kohioye. The laypeople were Marina of Omura, Magdalene of Nagasaki, and Michael Kurobioye.

As we honor these heroic witnesses to the Catholic faith, ponder the fact that their lives concluded with exceptional pain and suffering. Still, their eternal lives in Heaven are now celebrated with the highest praises. Saint Lawrence Ruiz, memorialized in today’s commemoration, was the first Filipino martyr, making his witness greatly revered among Filipino Catholics who seek his intercession. Saint Lawrence, along with the numerous other Japanese martyrs from the late sixteenth and seventeenth centuries, did more for the faith by courageously sacrificing their lives than they could have by living comfortably. Love is sacrificial, and while we might not be called to be martyrs in blood, we must nurture a faith so profound that it bears the same witness, sacrificially dedicating our lives for Christ and the salvation of souls in whatever ways we are called.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-28—saint-lawrence-ruiz-and-companions-martyrs/

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Guardian Angels

“See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father” (Matthew 18:10).  Jesus speaks these words immediately before He teaches the Parable of the Lost Sheep that shows Jesus’ deep love for each and every person, for each of the “little ones.” Not only does He seek out the lost and straying sheep, He also gives them their own guardian angels, who always look upon the face of God, and whose sole task is to care for us, to get us to Heaven. It is these angelic beings whom we honor today.

The fact that every person is assigned a personal guardian angel is deeply rooted not only in Scripture but also in the writings of the saints and the teachings of the Church. In the Psalms we read, “For he commands his angels with regard to you, to guard you wherever you go. With their hands they shall support you, lest you strike your foot against a stone” (Psalm 91:11–12). Saint Jerome, in commenting on the above-mentioned passage from the Gospel of Matthew, says, “The worth of souls is so great that from birth each one has an angel assigned to him for his protection.” Saint Thomas Aquinas says, “Each man has an angel guardian appointed to him. This rests upon the fact that the guardianship of angels belongs to the execution of Divine providence concerning men” (Summa Theologiae 1.113.2). More recently, Pope Saint John Paul II taught, in a General Audience on August 6, 1986, “God has entrusted to the angels a ministry in favor of people. Therefore the Church confesses her faith in the guardian angels, venerating them in the liturgy with an appropriate feast and recommending recourse to their protection by frequent prayer, as in the invocation “Angel of God.” Finally, the Catechism of the Catholic Church, quoting Saint Basil, says, “Beside each believer stands an angel as protector and shepherd leading him to life” (CCC #336).

Though the reality of guardian angels is often spoken of to children as a comfort to them when they face fears, the guardian angels are for all of us, and we ought not forget about our own. Angels are not only intercessors, they are mediators. This means that God entrusts them with His divine power, to act in His name and on His behalf, to deliver His grace, reveal His Truth, direct us down the right path, and protect us from evil. Though God is fully capable of distributing His grace Himself, it is His will that all He bestows upon us come to us through mediators who are instruments, cooperating with His divine plan.

The memorial that we celebrate today did not become a universal feast until the latter part of the seventeenth century, when Pope Clement X placed it on the Roman Calendar. Pope Leo XIII elevated the feast and emphasized its importance in the late nineteenth century. Around the time he did so, he also composed the “Saint Michael the Archangel” prayer and mandated that it be prayed at the end of every Mass. The feast of the Archangels is celebrated September 29, and a few days later, the memorial for all the guardian angels. These two feasts emphasize the fact that God uses some angels for specific purposes that affect all people and that He uses guardian angels to care for each of our specific needs.

Based upon the Old and New Testaments, the teachings of early Church Fathers, and the detailed teaching of Saint Thomas Aquinas, the Church generally accepts that there is a hierarchy of angels consisting of nine choirs that are further divided into three triads. The first triad consists of the Seraphim, Cherubim, and Thrones. Their duty is exclusively the service of God, worshiping Him continuously. The second triad consists of the Dominions, Virtues, and Powers. These three choirs are tasked with the governance of the created Universe. The third triad consists of the Principalities, Archangels, and Angels. These beings are closest to humanity and act as mediators between God and man. Thus, though Saint Thomas defined the guardian angels as the lowest of the choirs of angels, this should only be understood to mean that their direct concern is the care of humanity. Nonetheless, they continually behold the Beatific Vision.

Regarding the function of the guardian angels, Saint Thomas Aquinas gives the most detail (See Summa Theologiae 1.113). As mentioned, he teaches that every person receives an angel at birth. This means that guardian angels are not tied to baptism but to human activity in this world, specifically human activity that begins at birth. These angels are not recycled, so to speak, but are assigned to one person and one person alone. The guardian angels can act upon our senses and imaginations, inspiring us one way or another. They can put ideas before our minds to direct us toward God’s will, but they cannot control our wills. By working upon our senses, they can cause us to feel what is right or wrong and urge us to make the right choices. They act contrary to the fallen angels, or demons, who tempt us through false reasoning and base sensate delights. Finally, in Heaven, the guardian angel’s role of leading us to salvation will be complete. Saint Thomas believed that even in Heaven they will have the role of communicating with us and will continue to enlighten us with God’s never-ending and deepening Truth.

As we honor the celestial hosts of the guardian angels, ponder your own angel today. Saint Ignatius of Loyola, in the Spiritual Exercises, gave us a detailed map for how they communicate with us. Consider reading his wisdom. In Heaven, we will enjoy an eternal face-to-face relationship with our angels. That relationship will be perfectly steeped in the love of God, and our union with them will be unbreakable. While on earth, we often pay little attention to our angels, but they are forever attentive to us. Though we might not always speak prayerfully to our intercessors and mediators, try to do so. Our angels daily communicate to us. Do you listen? Do you hear? Work to discern your angel’s actions in your life, so that this angelic mission can be better fulfilled. Have confidence that you have a mediator who stands before God and does nothing other than plead on your behalf, continuously working to bring you to eternal salvation.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/guardian-angels/

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Saint Thérèse of the Child Jesus, Virgin and Doctor

1873–1897; Patron Saint of foreign missions and missionaries, AIDS patients, air crews, florists, flower growers, and sick people Invoked against illness, tuberculosis, and loss of parents; Canonized by Pope Pius XI on May 17, 1925

For more than a century, Saint Thérèse of Lisieux, also known as “The Little Flower,” has captivated countless minds and hearts. Her simple and pure heart burned with a deep love for our Lord, and that love overflowed into the lives of many. She daily inspired those who knew her, and she continues to inspire those who read her story.

Marie Françoise-Thérèse Martin was born on January 2, 1873, in Rue Saint-Blaise, Alençon, France, to Marie-Azélie Guérin (Zélie), and Louis Martin, a jeweler and watchmaker. Her mother, who often called Thérèse her “little angel,” died from breast cancer only a few months before Thérèse’s fifth birthday. But those early years with her mother had such an impact upon Thérèse that, in many ways, her mother remained with her, in her heart and mind, throughout her life. The love that mother and daughter shared was eternal.

Her father, Louis Martin, who called Thérèse his “little queen,” daily manifested his profound love for her, and she looked up to him as her “king.” As a child, Thérèse would spend hours with her father as he worked in the garden, desiring to be near him as often as she could. She would regularly accompany him on daily walks that always included a visit to the Blessed Sacrament at the nearby convent in Lisieux. She loved being in his presence and found the satisfaction of the love of God in his fatherly embrace. At age sixty-six, Louis suffered from two strokes, resulting in paralysis. He spent the next three years in a hospital and the final two years of his life at home in the care of his family. His daughters Céline and Léonie were his primary caregivers at home until June 24, 1893, when Léonie entered the Visitation Convent in Caen in a second attempt at religious life. Céline faithfully cared for their father during the last year of his life with the help of their uncle, a maid, and a male assistant until his death on July 29, 1894.

Thérèse had four living sisters and four siblings who died at an early age (three as infants and Hélène at age five). Her living sisters all entered religious life, three of them entering the same Carmelite convent in Lisieux as Thérèse. Marie became a Carmelite in Lisieux, taking the name Sister Marie of the Sacred Heart. Pauline became Mother Agnes of Jesus in the Lisieux Carmel. Léonie became Sister Françoise-Thérèse, Visitandine at Caen. Her life of saintly virtue is currently under study for possible canonization. Céline also became a Carmelite in Lisieux, taking the name Sister Geneviève of the Holy Face.

The relationship that Thérèse had with her sisters was both typical and unique. The girls played together and sometimes fought with one another. Yet, the depth of their love and affection for one another transfigured what was otherwise a normal sibling relationship. Thérèse adored her sisters and loved being with them, and her love was reciprocated.

Thérèse’s entire family shared tender, affectionate, and unwavering love for one another. Their home was a true “school of love,” and the lessons of love were learned and lived in their home each and every day. In many ways, Thérèse learned about the love of God first and foremost through the love she experienced within her family.

Just before her fifteenth birthday, after overcoming many obstacles, Thérèse received permission from the Bishop of Bayeux to be received into the Carmelite convent. She formally entered as a postulant on April 9, 1888, at the age of fifteen. She embraced religious life and lived it with fervor and devotion, making her temporary vows on January 10, 1889, and her final vows on September 24, 1890. For the next seven years, Sister Thérèse lived the hidden and holy life of a Carmelite nun.

Just three years before she was to die, Sister Thérèse began to write her autobiography when she was twenty-one years old, under obedience to her sister Pauline who had recently been elected as Mother Superior, Mother Agnes of Jesus. This autobiography, The Story of a Soul, captures the beauty and profundity of her family life, offers beautiful insights into her vocation as a Carmelite nun, and reveals how devoted she was to Jesus, longing to be with Him forever in Heaven, even from the earliest moments of her childhood. 

The first manuscript in The Story of a Soul includes Sister Thérèse’s childhood memories, as well as those from her first years as a religious sister. At age twenty-three, Sister Thérèse contracted tuberculosis and spent more than a year suffering greatly. It was during this time that Sister Thérèse added two more manuscripts to her autobiography. One was written for her sister Marie, Sister Marie of the Sacred Heart, who desired to hear more about Sister Thérèse’s spirituality. The final manuscript detailed her life as a religious sister and was written at the request of Mother Agnes of Jesus. Sister Thérèse wrote the final manuscript during the last year of her life after she contracted tuberculosis. She never finished this manuscript due to her diminishing health, but her sister, Sister Agnes of Jesus, kept a detailed notebook of Sister Thérèse’s last months, which was printed in a separate book called, Her Last Conversations. Also available in print is Letters of Sister Thérèse of Lisieux, much of which was first published under the title, General Correspondence. Lastly, Sister Thérèse was an avid writer of poetry, prayers, and plays, many of which are published in various formats. 

Sister Thérèse died on September 30, 1897, surrounded by three of the Martin sisters as well as all of her religious sisters in the Carmelite convent of Lisieux. Her final words were, “Oh!… I love Him!… My God, I…love…Thee!”

As we honor this saint who has captivated the hearts and minds of so many, ponder the importance of family life. Some families are broken and divided; others are graced as schools of love. Saint Thérèse was blessed to be raised in a family that formed her deeply in the love of God and others. She was widely unknown outside of her family and religious community when she died, but God shared her precious soul with the world through her detailed autobiography and numerous letters. Allow her soul to touch yours by getting to know her through her writings. Seek her intercession so that she can fulfill her promise that her “Heaven will be spent doing good on earth.”

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/october-1—st-therese-of-lisieux-religious-and-doctor-of-the-church/

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Saint Jerome, Priest and Doctor of the Church

c. 340s–420; Patron Saint of archeologists, archivists, Bible scholars, librarians, libraries, schoolchildren, students, and translators; Pre-Congregation canonization; Declared a Doctor of the Church by Pope Benedict XIV in 1724

Eusebius Sophronius Hieronymus, later known as Jerome, was born in the town of Stridon, somewhere in the Balkans. Thirty years before Jerome’s birth, Emperor Constantine legalized the practice of Christianity in the Roman Empire, but many still clung to Roman and Greek religions and philosophies. Jerome had at least one brother, and the two were raised by good Christian parents who believed in the importance of education. 

While Jerome was in his mid- to late-teens, his parents sent him to Rome to study language, grammar, rhetoric, theology, and philosophy. He learned Greek, in addition to the Latin he had known since childhood, and engrossed himself in the classics: Virgil, Cicero, and Terence. Though Jerome had been raised a Christian, his morals lapsed in Rome, and he fell into sins of the flesh. This left him filled with guilt, and he would spend many Sundays visiting the catacombs to remind himself of death and the possibility of hell. As was the custom of that time, he had not been baptized as a child, so before he departed Rome, he chose to be baptized and began a conversion.

Around the age of thirty, after his baptism, Jerome traveled to various historic Christian sites. He traveled to Aquileia, in modern-day northern Italy where he spent time with a fervent Christian community under the leadership of Bishop Valerian. He then traveled to the Desert of Chalcis, south of modern-day Aleppo and Antioch in Syria, and became a hermit for several years. In the desert, he prayed, studied Greek further, and began to learn Hebrew. He also translated various Christian books into Latin. During this time, he had a vision in which he was “caught up in the spirit and dragged before the judgment seat of the Judge.” The Judge asked him who he was. Jerome replied, “I am a Christian.” Unsatisfied with the answer, the Judge said to him, “You lie, you are a follower of Cicero and not of Christ. For ‘where your treasure is, there will your heart be also.’” This profoundly affected Jerome, for he realized that he was still more attached to pagan literature than he was to Christ and His sacred Word. With that realization, Jerome committed himself more fully to Christ and to a life of celibacy, vowing to devote himself solely to the Word of God and God’s will, and to turn away from his interest in secular literature. After several years in the desert, he returned to Antioch where he was ordained a priest.

Once ordained, Jerome traveled to Constantinople where he spent a few years studying under the future saint, Archbishop Gregory of Nazianzus. In Constantinople, his knowledge of the orthodox faith enshrined in the Nicene Creed grew immensely. He continued translating works into the common Latin language and entered more deeply into the life of prayer.

Around the year 382, Father Jerome was summoned to Rome by Pope Damasus to become the pope’s secretary and counselor. The Holy Father encouraged him to prepare a new translation of the Bible from the Greek and Hebrew translations. At that time, there were many versions of the Bible in Latin that had been translated poorly. The pope wanted one good version, and Father Jerome rose to the occasion. He began with the New Testament, translating it from Greek into Latin.

Father Jerome continued to live a prayerful and ascetical life and was not shy about confronting the corruption he saw within the Roman clergy and society. Some biographers claim he had a fierce temper, but others see it as the passion with which he preached against sin and called people to repentance. He also gathered around himself a group of holy women—noblewomen, widows, and virgins—with whom he shared his knowledge of the Scriptures. Because he spent so much time with these women, others accused him of inappropriate behavior with them, especially some of the Roman clergy who took personal offense at him. When Pope Damasus died, the accusations only got worse and included criticism of Jerome’s translations of the New Testament. As a result of the hostility, Jerome decided it was time to leave Rome, and some of the holy women left with him.

After Rome, Jerome traveled back to Antioch and then to the Holy Land. He arrived in Bethlehem, where he would spend the rest of his life. He became a hermit in the caves near the Church of the Nativity and continued his prayer, study, translations, and numerous other writings. He formed a monastery for men, and the women who accompanied him established a convent nearby.

In Bethlehem, Jerome continued his work of translating the Bible into Latin. He spent about eight years translating the New Testament from the original Greek and then spent about fifteen years translating the Old Testament from the original Hebrew manuscripts, something that had never been done before. The completed work received acceptance from scholars within the Western Church because of its accuracy and clarity. His translation was referred to as the “Vulgate,” meaning the common translation, because it had the goal of presenting the Bible in a way that was easily understood and clear to the common people, in their own language. Over the next millennium, it became more widely used. Finally, after the Protestant Reformation, in 1546, the Council of Trent declared Saint Jerome’s Vulgate to be the official Latin translation of the Church.

With his deep knowledge of Scripture, Father Jerome also wrote commentaries on many books of the Bible, especially offering insights gained from his work of translation. He wrote on the lives of the saints, leaving some of the earliest historical documentation about their heroic lives. He wrote extensively upon the Blessed Virgin Mary, on the value of virginity, combated heresies, and left behind many lengthy letters that reveal deep spiritual and historical insights.

After about thirty-eight years in Bethlehem, Father Jerome died, but his writings continue to live. Shortly after his death, he was recognized as a saint through popular consent, which was the method of canonization in the early Church. Though he has had a profound impact upon the Church ever since, he was not declared a Doctor of the Church until 1724.

Saint Jerome was a devout Christian, theologian, priest, and monk. He preached the truth, even when people objected or took offense. His dedication to the Holy Scriptures is second to none, and the impact of his translations and writings continues to be felt today.

As we honor this early saint, ponder your own commitment to a prayerful reflection on the Word of God. Saint Jerome should inspire us to devote more of our attention to a better love for God’s Word through study, reflection, and prayer. Commit yourself to this ideal, and seek Saint Jerome’s intercession as you do.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-30–st-jerome-doctor/

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Saints Michael, Gabriel, and Raphael, Archangels

Patron Saints of soldiers, police, paramedics, and the sick and dying (Michael); messengers, postal workers, broadcasters, and expectant mothers (Gabriel); travelers, the blind, medical workers, and matchmakers (Raphael)

In the fifth or sixth century, an important Church theologian, given the name Pseudo-Dionysius the Areopagite, used the many references in the Sacred Scriptures to clearly articulate what has become the traditional understanding of the hierarchy of angels. In the thirteenth century, Saint Thomas Aquinas built upon that teaching. Both taught that there are nine choirs in the hierarchy. The nine choirs are further divided into three triads. The three highest, comprising the first triad (Seraphim, Cherubim, and Thrones), is devoted exclusively to the service of God, worshiping Him continuously. The second triad (Dominions, Virtues, and Powers) is tasked with the governance of the created world and the entire Universe. The third triad (Principalities, Archangels, and Angels) is closest to humanity, acting as mediators between God and man. It is the Archangels whom we honor today.

Throughout the Old and New Testaments, there are numerous mentions of the heavenly spirits. In the Old Testament, they stood at the entrance to the Garden of Eden, directed Abraham, stayed his hand at the sacrifice of Isaac, destroyed Sodom and protected Lot, spoke to and wrestled with Jacob, went before Moses and the Israelites, and interacted with Israel’s kings and prophets. In the New Testament, the Archangel Gabriel announced the births of John the Baptist and Jesus. Jesus often spoke of the workings of angels in His preaching. They ministered to Him during His agony in the garden, were present at His Resurrection, and helped set Peter free from prison. Saint Paul spoke about the hierarchy of angels several times.

Saint Thomas Aquinas taught that every human being is assigned a guardian angel. The archangels are next in the hierarchy of angelic spirits and serve humanity directly, performing the most important tasks. The three Archangels we honor today are the only three mentioned in the Bible. However, earlier Jewish traditions name seven archangels, and some speculate that there might be a whole host of archangels whom God uses to assist with the most important aspects of our lives. Raphael describes himself as one of the seven who stand before God.

Michael, whose name means “Who is like God?”, is mentioned several times in the Bible. The Book of Daniel speaks of him as the prince who stands up for the people of Israel in a protective way (Daniel 10:1310:21, and 12:1). The Letter of Jude speaks of Michael fighting against Satan in a dispute over the body of Moses, “Yet the archangel Michael, when he argued with the devil in a dispute over the body of Moses, did not venture to pronounce a reviling judgment upon him but said, ‘May the Lord rebuke you!’” (Jude 1:9). The Book of Revelation also reveals Michael’s battle with Satan, casting him from Heaven, “Then war broke out in heaven; Michael and his angels battled against the dragon. The dragon and its angels fought back, but they did not prevail and there was no longer any place for them in heaven” (Revelation 12:7–8). Based on these passages, Michael is seen as the great defender against Satan and his demons, the protector of the Church, and the Prince of the Angels. Though Saint Thomas assigns him to the second lowest level of the hierarchy of the choirs of angels, others (Saints Basil, Robert Bellarmine, and Bonaventure) have speculated that he directs the entire host of angels, taking the former place of Lucifer, the light-bearer, who was a Seraphim of the highest realm. The prayer to Saint Michael, who defends us in battle, was written by Pope Leo XIII and was prayed thereafter at the end of every Mass until the reforms after Vatican II. Today, it is still prayed in many churches and widely in private devotion.

Gabriel, whose name means “God is my strength” or “Strong man of God,” appears several times in the Bible. In the Book of Daniel, Gabriel appears to interpret Daniel’s vision (Daniel 8:15–279:20–27). In the New Testament, Gabriel appears to Zechariah in the Temple to reveal the birth of his son, John the Baptist (Luke 1:5–20), and to the Blessed Virgin Mary to announce the birth of the Messiah (Luke 1:26–38). It might have also been Gabriel who spoke to Saint Joseph in a dream, dispelling his fear about taking Mary as his wife (Matthew 1:18–25). For these reasons, Gabriel often appears in sacred art blowing a trumpet for his role in conveying divine messages, guiding prophets, and participating in significant events that shape human history.

Raphael, whose name means “God has healed,” is mentioned by name only in the Book of Tobit. Tobit was a wealthy and devout Israelite who had been deported from his home to Nineveh by the Assyrian king. While in exile, he suffered from blindness and sent his son, Tobias, to his homeland to gather his money. On the way, Raphael appeared to Tobias in human form, using the name Azariah. Raphael protected him on the journey and led him to a woman named Sarah who lost seven husbands on the night of their weddings, due to a demon’s attack. The archangel united them in marriage, expelled the demon, and accompanied them back to Tobit, whom he healed. He then revealed to them, “I am Raphael, one of the seven angels who stand and serve before the Glory of the Lord” (Tobit 12:15). It is speculated that Raphael is also one of the seven angels in the Book of Revelation who each receives one of the seven trumpets, “And I saw that the seven angels who stood before God were given seven trumpets” (Revelation 8:2).

Though great mystery surrounds the full nature and function of these glorious angelic spirits, what is abundantly clear is that God has used them throughout the course of salvation history. Today, we can confidently assert that God continues to pour forth His grace upon us through the mediation of the angels, especially Michael, Gabriel, and Raphael. For some reason, God specifically revealed the names of these spirits to us, and that invites us to call upon their mediation. As mediators, they do more than pray for us. They are entrusted with the duty of implementing God’s will.

As we honor these three archangels today, call upon their intercession, seek their mediation, and trust that they will accomplish the duties they are given. Through Michael, seek God’s protection. Through Gabriel, seek God’s revelation. And through Raphael, seek God’s healing. They will not let you down.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-29st-michael-archangel/

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Saint Wenceslaus, Martyr

c. 907–929; Patron Saint of brewers, Czech Republic, Bohemia, and Slovakia; Pre-Congregation canonization

In the early ninth century, Germanic priests and missionaries began arriving in Great Moravia. These German-speaking priests celebrated the Liturgy exclusively in Latin and struggled to communicate the faith to the Slavic people in their native language. Consequently, Prince Rastislav of Moravia asked the Holy Roman Emperor to send Slavic missionaries. In response, two brothers raised by a Slavic mother, Saints Cyril and Methodius, were sent. To evangelize the Slavs, they created an alphabet for the previously unwritten Slavic language and translated the Latin Scriptures and liturgical texts into written Slavic. Among their converts were Duke Bořivoj I and his wife, Duchess Ludmila. Bořivoj and Ludmila were from neighboring Bohemia. After their baptism in Great Moravia, the couple introduced the Catholic faith to Bohemia. Upon Duke Bořivoj’s death, his son Vratislaus I assumed the role of Duke of Bohemia. Although Vratislaus was Catholic, his wife, Princess Drahomíra, was a pagan from a Slavic tribe. The couple bore at least two children: Wenceslaus and Boleslaus.

Wenceslaus, the saint we honor today, was born in Bohemia, present-day western Czech Republic, during a transitional period. Christian conversions caused tensions with those clinging to traditional pagan and Slavic practices. This division was palpable even within the duke’s household. Duchess Drahomíra, Wenceslaus’ mother, staunchly opposed Christianity, in contrast to her Christian mother-in-law, husband, and sons. Of them all, Ludmila was exceptionally devout and ensured that both her son and grandson, Wenceslaus, were nurtured in the Catholic faith.

Upon Duke Vratislaus’ death, thirteen-year-old Wenceslaus became duke. Given his youth, he needed guidance until he was old enough to govern on his own. His pious grandmother, Ludmila, eagerly undertook this role, persistently encouraging her grandson to bolster the Catholic faith, much to Drahomíra’s chagrin. According to one legend, within a few years of Wenceslaus’ ascension, Drahomíra clandestinely orchestrated the assassination of her mother-in-law, Ludmila, to curtail her influence over Wenceslaus’ religious beliefs. Ludmila was reportedly strangled with a scarf at Tetín Castle. Shortly thereafter, she was canonized, by popular demand of the people.

With Ludmila eliminated, Drahomíra initiated a persecution of the Catholic faith. Catholics were ousted from public positions, churches were shut, and Catholic teachings prohibited. However, this oppression was short-lived. As Wenceslaus matured, Catholic nobles pressed him to exert control and counter his mother’s directives. Heartbroken by his mother’s actions towards his grandmother, Wenceslaus still accorded her respect, but he began to dismantle her anti-Catholic mandates, ultimately banishing her.

Duke Wenceslaus was a profoundly devout Catholic. He yearned for the entirety of Bohemia to embrace Christianity and sought to fulfill this mission by fervent prayers. Diligent in his daily duties, he would frequently devote entire nights to prayer before the Blessed Sacrament. He practiced regular penances, beautified the church, and took joy in preparing bread for the Mass, which he attended daily.

Early Bohemian biographers note an episode in which a neighboring prince aimed to annex Bohemia to obliterate the Catholic faith. Passionate about defending the faith, Wenceslaus led his army to confront the prince. As they clashed, Wenceslaus proposed a duel, with the victor ruling Bohemia. The prince consented, but as they charged, Wenceslaus was shielded by two enormous angels, sending fear into the prince and prompting him to immediately repent.

Throughout his rule, Wenceslaus invited numerous Germanic priests into Bohemia. Although Saints Cyril and Methodius had introduced the liturgy in Slavic, Wenceslaus favored Latin, encouraging its revival and widespread adoption. This preference impacted Bohemia’s liturgical customs, with the Latin rite prevailing over the Eastern rites of the Byzantine Empire.

Wenceslaus’ reign was tragically short. In his twenties, his mother, who preferred power to maternal affection, orchestrated his assassination, designating her younger son as the executioner. Boleslaus invited Wenceslaus to a meal and then slew his own brother. Wenceslaus’ last words are recorded as, “May God forgive you, brother.” Shortly after, Wenceslaus was venerated as a martyr and saint, inspiring biographies and becoming a beacon of virtue for future monarchs. Though Wenceslaus died as a duke, Holy Roman Emperor Otto I posthumously crowned him king, earning him the title “Good King Wenceslas.” Moved by the admiration for Wenceslaus and the miracles attributed to his intercession, his assassin-brother Boleslaus the Cruel sought penance. No records indicate Drahomíra’s remorse.

Saint Wenceslaus epitomizes the supremacy of divine love over earthly allurements. His life, marked by devout prayer, resolute leadership, and boundless compassion—even towards adversaries—attests to the primacy of God’s love over the worldly pursuits of power, prestige, or wealth. He serves as an exemplary figure for both leaders and followers. Allow him to inspire you today so that you will make the Gospel the central focus of your life.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-28–st-wenceslas-martyr/

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St. Vincent de Paul

c. 1581–1660; Patron Saint of charitable societies and workers, horses, hospitals and hospital workers, lepers, lost articles, prisoners, spiritual help, and volunteers; Canonized by Pope Clement XII on June 16, 1737

 Vincent de Paul was the third of six children born to peasant farmers in the village of Pouy in the Kingdom of France, about 100 miles north of the border with the Kingdom of Spain. As a child, he worked the fields and tended the livestock, but he also showed great intelligence. Although he was quite devout as a child, he was ashamed of his poverty and longed to advance in society. He later shamefully admitted that he was even embarrassed by his father when he was young: “I was ashamed to walk with him and to acknowledge him as my father because he was badly dressed and a little lame.” Vincent’s father, however, was not ashamed of Vincent and saw much promise in him. When Vincent was a young teenager, his father sold an ox so that he could send his son to be formally educated.

 

Vincent was sent to the seminary in Dax, a town about 100 miles to the west, where he lived with the Franciscan Friars. A few years later, he was sent to the University of Toulouse to study theology and was ordained a priest at the age of nineteen or twenty. (Note: Some historians believe he was born in 1676 rather than 1681, so it’s possible he was ordained at age twenty-four or twenty-five.) Since he might have had to receive a special dispensation for such a young ordination, he remained in Toulouse to complete further studies in theology and canon law. During his time at the university, he paid for his studies by working as a tutor.

In 1604, Father Vincent received an inheritance from a wealthy woman and traveled to Marseilles to sell the property. Marseilles was about 200 miles to the east of Toulouse by foot but could be reached much more quickly by boat. After selling the property, he was invited by a man to accompany him by boat to the port of Narbonne. Traveling by boat was known to be dangerous since many North African Muslim pirates patrolled those waters, looking for men to enslave. Father Vincent decided to sail to Narbonne because the wind was in their favor and the trip should be quick. However, pirates did intercept them, attacked the boat, killed some onboard, and injured everyone else. Father Vincent received an arrow in his shoulder. Once captured, they were taken to the North African port of Tunis, in modern-day Tunisia, where they were humiliated, treated like animals, and sold. Father Vincent reports that over the next two years he was bought and sold multiple times. Finally, he was sold to a master who was a Franciscan priest turned Muslim, having renounced the Catholic faith to win his freedom. Father Vincent won him over, helped him convert back to the faith, and together, they escaped.

Father Vincent’s imprisonment profoundly affected him. One of his motivations for priestly ordination was to escape poverty as a peasant farmer and lead a more comfortable life. Being a slave transformed him. His faith deepened, and his concern for the poor and suffering grew. Perhaps more than the seminary, his captivity molded him into the saint he became.

After returning to France from two years in captivity in 1607, Father Vincent met Monsignor de Berulle (later Cardinal Berulle), and traveled to Rome with him where he continued his studies. Monsignor de Berulle was an influential writer often credited as the founder of what came to be known as the French School of Spirituality, a movement that focused on fostering a deep personal relationship with Christ, apostolic works, deep devotion to the Blessed Virgin Mary, abandonment to the will of God, and reliance on the work of the Holy Spirit. This movement would influence many future saints, including Father Vincent.

In 1609, he was sent back to France to help coordinate almsgiving for Queen Marguerite of Valois. Father Vincent served her briefly, but it was a fruitful period during which he realized the good that the wealthy could do for the poor. In France, he also became a pastor and entered the service of the wealthy and generous Gondi family. In 1617, he became their personal chaplain and tutor to their children. While serving them, he gave missions to the rural populations on their properties. The Gondi family also supervised the prisoners who served as rowers in the galleys of France. This connection allowed Father Vincent to start a ministry for these prisoners, who often had dire spiritual needs. He also formed the Confraternities of Charity, an association of laywomen from various social classes who provided physical and spiritual care to the poor and sick.

In 1625, to address the growing needs he observed, Father Vincent founded the Congregation of the Missions, later known as the Vincentians (or Lazarists). The congregation had begun the prior year when five other priests started assisting Father Vincent with his missions on the Gondi property. The group aimed to minister to the rural poor who, due to poorly trained and neglectful clergy, were spiritually deprived and lacked even a basic understanding of the Catholic faith. The new congregation embarked on a mission of catechesis, sacramental celebrations, and spiritual direction for these peasants. They also worked to meet the physical needs of the sick and poor.

Father Vincent and his fellow priests soon realized that a better long-term solution was to improve clergy formation. Therefore, in line with the recent decrees of the Council of Trent, the Congregation of the Missions began managing seminaries and offering ongoing formation to the clergy. By the time of his death, the congregation was running eleven seminaries. Roughly a century later, the Vincentians controlled about one-third of the seminaries in France.

Also in 1625, Father Vincent became the spiritual director of the widow, and later saint, Louise de Marillac. In 1629, Father Vincent invited Louise to work with the Confraternities of Charity. This collaboration proved fruitful. Over time, Father Vincent and Louise realized that many wealthier women in the confraternity struggled to personally care for the poor. They discerned a need for a congregation to take over this work, allowing the ladies of the confraternity to help in other capacities, such as fundraising. In 1633, they co-founded the Daughters of Charity who dedicated themselves to serving the poor in various capacities, including soup kitchens, hospitals, schools, orphanages, job training, and prison outreach.

For the next twenty-seven years, Father Vincent continued to expand the ministries God had inspired. At the time of his death, the Daughters of Charity, Confraternities of Charity, and Congregation of the Mission were all thriving.

Saint Vincent de Paul was a man of exceptional empathy who acted on that empathy, rather than just feeling it. He was an outstanding organizer who inspired many from every social class to follow him. He inspired seminarians, priests, men, women, the rich, poor, powerful, sick, and everyone else within his circle of influence. Just over 150 years later, Saint Vincent’s ministry continued to inspire, leading to Frédéric Ozanam’s founding of what is today known as the Saint Vincent de Paul Society, an international lay organization providing direct relief and compassion to the poor at local levels. This society inspires many, as do the Vincentians and Daughters of Charity.

As we honor this great saint, ponder the ways that you can put your empathetic heart into action. We are all called to care for the sick, poor, and suffering in various ways. We are all responsible to help share the Gospel with those God puts in our lives. Allow Saint Vincent de Paul to inspire you, as he has so many others, and do not hesitate to respond to that inspiration.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-27–st-vincent-of-paul/

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Saints Cosmas and Damian, Martyrs

c. Late Third Century–c. 287 or 303; Patron Saints of apothecaries, barbers, blind people, chemical industry, druggists, midwives, physicians, pharmacists, surgeons Invoked against blindness, kidney stones, hernias, and pestilence; Pre-Congregation canonizations

Today, the Church honors Saints Cosmas and Damian—twin brothers, physicians, and martyrs who have been widely venerated in the East and West since the time of their deaths. Little is known for certain about these saints. What we do know is that they were martyrs, most likely under Roman Emperor Diocletian. What has come down to us by way of legend, however, offers an inspiring witness of faith and courage from the early Church.

Cosmas and Damian might have been born in Cyrrhus, modern-day Syria, and later moved to the Gulf of Iskenderun in Cilicia, modern-day Turkey, in the mid- to late-third century. They were twins, sons of a Christian mother and possibly a Christian father, who raised them in the faith. They were educated in the science of healing and became physicians.

At that time, physicians were often paid based on their reputations. Those who were highly skilled and successful often catered to the wealthy, receiving regular salaries from them. Others charged for services on a case-by-case basis. Because Cosmas and Damian were Christians, legend holds that they decided to evangelize the largely pagan community in which they lived by doing something extraordinary. They offered their healing services for free! This charitable work earned them the title “Anargyroi,” meaning “without silver.” Their counter-cultural practice caught the attention of their fellow citizens and drew many to the faith. Legends hold that they were excellent physicians who healed many, perhaps more through their prayers than by their science. One legend states that they were the first to transplant a leg to an amputee, which is often depicted in art.

In 284, Diocletian became the Roman emperor and embarked on many reforms within the empire. In 303, he began to issue a series of edicts that led to an empire-wide persecution and death of many Christians. Prior to that, persecutions were more localized and random. Around the year 287 or 303 (records are conflicting), the Roman Prefect Lysias of Cilicia arrested the twins Cosmas and Damian. Christians of prominence were often the first to be targeted.

As was the custom, the brothers were given the opportunity to publicly renounce their faith and honor the Roman gods to save their lives. They refused and were sentenced to death. Various legends surrounding their deaths state that they were first tortured in an attempt to get them to comply with the prefect’s wishes. However, they were miraculously preserved from suffering, sustaining no injuries. Multiple attempts were then made to kill them by drowning, fire, arrows, and stoning, but each attempt failed. Finally, Cosmas and Damian, along with three of their brothers, were beheaded. 

It is believed that Cosmas and Damian were buried in the city of Cyrrhus, their possible birthplace. From that time on, they have been widely venerated. Many miraculous healings have been attributed to their intercession. Within a century of their martyrdom, churches were built in their honor in Jerusalem, Egypt, and Mesopotamia.

In the sixth century, Roman Emperor Justinian I honored these saints by restoring the city of their burial. Shortly after, the emperor received a miraculous cure through their intercession. In gratitude, he brought their relics to Constantinople where he built a Church in their honor that became a popular pilgrimage site. In that church, a custom began where the faithful would remain all night at their tomb in prayer, seeking miraculous cures to their ailments. Many miracles have been reported over the centuries.

Also in the sixth century, Pope Symmachus inserted the names of Cosmas and Damian into the Roman Canon (Eucharistic Prayer I) and Pope Felix IV repurposed a fourth-century pagan temple in Rome, within the Forum of Peace, renaming it the Basilica Santi Cosma e Damiano. Though it has gone through many renovations, the fifth-century mosaics depicting their story are among the most revered pieces of sacred art in Rome.

Though we will never know the exact historical details of the lives and martyrdoms of Saints Cosmas and Damian until we reach the glories of Heaven, the virtues they enshrine should be a source of inspiration and encouragement. Their work of evangelization through free and selfless service in the name of Christ is worthy of imitation. Their heroic martyrdom presents us with the virtues of courage and fidelity to Christ. Their miraculous intercession for those who have been ill should invite us to rely upon their intercession for the sick today.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/september-27sts-cosmas-and-damian-martyrs/

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Saint Cleopas

Profile

  • one of the two disciples of the Way to Emmaus
  • martyr

Canonized

  • Pre-Congregation

Readings

Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus, and they were conversing about all the things that had occurred. And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him.

He asked them, “What are you discussing as you walk along?”

They stopped, looking downcast. One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?”

And he replied to them, “What sort of things?”

They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, how our chief priests and rulers both handed him over to a sentence of death and crucified him. But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. Some women from our group, however, have astounded us: they were at the tomb early in the morning and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.”

And he said to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Messiah should suffer these things and enter into his glory?” Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.

As they approached the village to which they were going, he gave the impression that he was going on farther. But they urged him, “Stay with us, for it is nearly evening and the day is almost over.” So he went in to stay with them. And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight.

Then they said to each other, “Were not our hearts burning [within us] while he spoke to us on the way and opened the scriptures to us?” So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them who were saying, “The Lord has truly been raised and has appeared to Simon!” Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.

– Luke 24:13-35

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

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Saint Pacificus of San Severino

Profile

Pacificus was the son of Antonio M Divini and Mariangela Bruni, both of whom died when Pacificus was about 3 years old, leaving him to be raised by an uncle. He joined the Franciscans in December 1670 and was ordained in 1678. He was a professor of philosophy, teaching novices and a parish mission preacher. His health failed and he spent his final 29 years lame, deaf and blind, leading a contemplative life. He received visions and ecstasies. He was a miracle worker.

Born

  • 1 March 1653 at San Severino, Italy

Died

  • 24 September 1721 at San Severino, Italy

Beatified

  • 4 August 1786 by Pope Pius VI

Canonized

  • 26 May 1839 by Pope Gregory XVI

Source: https://catholicsaints.info/saint-pacificus-of-san-severino/

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