Daily Saints

Saint Flavian of Acquapendente

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Flavian was the father of Saint Bibiana and Saint Demetria; He was married to Saint Dafrosa of Acquapendente. He was a former prefect of imperial Rome. Julian the Apostate had him branded on the forehead as a slave for remaining loyal to his faith. He was exiled to Acquapendente, Tuscany, Italy. He was a martyr.

Died

362 at Acquapendente, Italy of the results of torture and abuse
he collapsed and died while in prayer

Canonized

Pre-Congregation

Source: https://catholicsaints.info/saint-flavian-of-acquapendente/

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Saint Peter Canisius, Priest and Doctor

Daily Saints

1521–1597; Patron Saint of the Catholic press, Germany, and writers of catechisms; Canonized and declared a Doctor of the Church by Pope Pius XI on May 21, 1925

On October 31, 1517, Father Martin Luther, a German Augustinian monk and theologian, nailed his Ninety-five Theses that criticized various Catholic Church practices to the door of the Castle Church in Wittenberg, Germany. This event is often considered to be the beginning of the Protestant Reformation that threw the Church into turmoil over the next century. Theological debates were fierce, the Church began to splinter, and cities and nations fought, leading to violence and deaths. Though the sixteenth century was chaotic for the faith, many saints emerged to defend the truth and reform the Church. We honor one of those saints today—Saint Peter Canisius.

Pieter Kanis (Peter) was born in the city of Nijmegen, in the Duchy of Guelders of the Holy Roman Empire, modern-day Netherlands. His father was well educated and served as the mayor of the town. Shortly after Peter’s birth, his mother died. In 1536, when Peter was fifteen, his father sent him to the University of Cologne, and for a short time to the University of Louvain, where he studied the arts, civil and canon law, and theology. In Cologne, Peter frequently visited the Cologne Charterhouse of the Carthusian monks of Saint Barbara. Though much of Germany had been thrown into turmoil as a result of the Protestant Reformation, the Cologne Charterhouse remained firmly Catholic. Peter especially learned from the monks a spirituality referred to as Devotio Moderna (Modern Devotion), which emphasized personal conversion, the internalization of faith, prayerful meditation on Christ’s life, simplicity, and humility. This spirituality would become a defining characteristic of Peter’s life and future ministry.

In 1540, at the age of nineteen, Peter received his Master’s Degree of Arts. His father wanted him to marry a wealthy noblewoman, but Peter’s deepening faith led him to make a personal commitment to a life of celibacy. That same year, the future Saints Ignatius of Loyola, Francis Xavier, Peter Faber, and four others co-founded what would become the Society of Jesus, or Jesuits. Over the next two decades, the Jesuits grew to an estimated 1,000 members, founded about thirty-five schools, and became missionaries to non-Christian territories. The Jesuits also played a significant role in the Catholic Counter-Reformation, becoming staunch defenders of the Catholic Church.

In 1543, Peter made a thirty-day retreat with the new Jesuit Father Peter Faber using the Spiritual Exercises written by Father Ignatius of Loyola. The primary goals of the Spiritual Exercises are personal conversion and the discernment of God’s will. They are especially designed to help a person arrive at a major life decision and resolution. Upon the completion of his thirty-day retreat, Peter Kanis discerned a call to enter the Jesuits. It was around that time that Peter began using the Latinized form of his name, Peter Canisius.

In 1545, the Holy Father opened the Council of Trent that helped lay the theological groundwork for the Catholic-Counter Reformation. The council clarified Catholic doctrines that were under attack due to the Protestant Reformation and enacted various reforms that were sorely needed within the Church. The Council of Trent continued to hold sessions until 1563.

In 1546, Peter Canisius was ordained a priest and was asked to attend the Council of Trent as an assistant to Cardinal Otto Truchsess von Waldburg, Bishop of Augsburg. In 1548, Peter went to Rome with Father Ignatius for further studies, and the following year was sent to Sicily where he assisted at the College of Messina, preaching and carrying out humble domestic duties. In 1549, he received his doctoral degree and made his final profession as a Jesuit.

Fully professed, well trained in Catholic doctrine, and intimately united to Christ through a life of personal prayer and devotion, Father Peter Canisius was ready for his life’s mission. At that time, Pope Paul III asked Father Ignatius of Loyola to recommend a Jesuit priest whom he could send to Germany to help renew the Catholic faith that was in turmoil. Father Peter Canisius was chosen. After meeting with the pope, Father Peter went to Saint Peter’s Basilica to pray to Saints Peter and Paul, asking them to make the apostolic blessing he received from the Holy Father permanent, so he could fulfill the daunting task ahead of him. He later wrote in his journal that he sensed great consolation at that moment. He had a conviction that he was being sent as an apostle to Germany, and that the Apostles Peter and Paul would accompany him.

In 1549, Father Peter set out for the Duchy of Bavaria, modern-day southern Germany, where he first served as dean, rector, and vice chancellor of the University of Ingolstadt. He quickly sought to personalize the faith and to win over hearts and minds. His concern for the students and faculty reached far beyond academics and good doctrine. He was also concerned with forming them spiritually, helping them come to know Christ through prayer and the Sacraments.

In 1554, he was asked to become the Bishop of Vienna, but he declined, preferring to continue his Jesuit mission of teaching and preaching. Instead, he served as the interim diocesan administrator for a year where he continued to share his intimate love for Christ and the people by engaging in pastoral work, such as serving in hospitals and prisons. It was there that he also took up the pen and began to write his influential German catechism: Summa Doctrinae Christianae (Summary of Christian Doctrine). This three-volume catechism was written for three different groups of people: theology students, older youth who were educated, and younger youth needing initial instruction. He wrote in a clear, concise, and down-to-earth way, using a question-and-answer format. One of Father Peter’s deep convictions was that those who had left the faith often did so out of ignorance, not out of ill-will. He believed that if their questions were answered with kindness and clarity, the true faith would once again be accepted. Pope Benedict XVI, a German born in 1927, said of these catechisms, “So it was that still in my father’s generation people in Germany were calling the Catechism simply ‘the Canisius.’ He really was the Catechist of Germany for centuries…”

After his time in Vienna, Father Peter worked nonstop. He founded the College of Prague in 1556, served as the first superior of the Jesuits in northern Germany, coordinated a network of Jesuit communities and colleges, was entrusted with diplomatic missions, and continued to contribute to the Council of Trent. In 1580, he moved to Fribourg, Switzerland, where he spent the last seventeen years of his life preaching and writing. His writings were voluminous, flooding Germany with devotionals, theological commentaries, spiritual texts, apologetic works, educational guides, and translations of Latin texts into German. He was so influential that 300 years after his death, Pope Leo XIII proclaimed him the “Second Apostle of Germany” (after Saint Boniface).

As we honor this great apostle of the Catholic faith, ponder the reasons for his success. He loved Christ, and he loved God’s people. He didn’t teach with arrogance or pride. He wasn’t harsh or heavy-handed. Instead, he won hearts as he won minds, gently but clearly leading people back to the faith, introducing them to the Person of Christ, and showing them the way to Heaven. Seek Saint Peter Canisius’ intercession today, praying that you, too, will become an evangelist in his mold. Commit yourself to sharing the Gospel with compassion, while never wavering from the truth.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/21-december-saint-peter-canisius-priest-and-doctor–optional-memorial/

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Saint Ursicinus of Saint-Ursanne

Daily Saints

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Ursicinus was a friend of Saint Columbanus. He was a missionary to Switzerland. He built a monastery at Saint Ursanne in the Swiss Juras, and served as its abbot. He could not bear wine nor those who served it to him.

Born

c.552 in Ireland

Died

c.625 near modern St-Ursanne, Jura, Switzerland of natural causes

Canonized

Pre-Congregation

Patronage

against stiff neck
–
in France
– Besançon
in Germany
– Mainz
in Switzerland
– Basel
– Saint-Ursanne

Representation

abbot with three lilies in his hand
abbot holding a book and fleur-de-lys, surrounded by fleur-de-lys

Source: https://catholicsaints.info/saint-ursicinus-of-saint-ursanne/

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Saint Bernard Valeara of Teramo

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Bernard was born to the nobility; He was the brother of Blessed Colomba of Mount Brancastello. He was a Benedictine monk at Monte Cassino abbey and a priest Bishop of Teramo, Italy in 1115. He was known as a zealous reformer, evangelist, and for his charity.

Born

c.1050 in the castle of Pagliara near Castelli, Isola del Gran Sasso, Teramo, Abruzzo, Italy

Died

19 December 1122 of natural causes
buried in the chapel of Saint Anne in the Old Cathedral of Teramo, Italy
relics transferred to the new cathedral in 1174
relics transferred to a chapel devoted to Saint Bernard in 1776

Patronage

Teramo, Italy, city of
Teramo-Atri, Italy, diocese of

Source: https://catholicsaints.info/saint-bernard-valeara-of-teramo/

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Saint Lazarus of Bethany

Daily Saints

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Lazarus was the brother of Saint Martha and Saint Mary of Bethany. He was the man whom Jesus raised from the dead after having been dead and in his tomb for four days. The Bible does not trace his history after the miracle, but tradition says he became a missionary to Gaul, the first bishop of Marseilles, France, and a martyr in the persecutions of Domitian.

Died

beheaded in the 1st century in a cave near Marseilles, France
some relics remain in Marseilles
some relics later enshrined in the Cathedral of Saint Lazare, Autun, France

Canonized

Pre-Congregation

Patronage

gravediggers
homemakers
–
Cyprus
in France
– Aix-en-Provence
– Autun, city of
– Autun – Châlon-sur-Saône – Mâcon – Cluny, diocese of
– Marseille, archdiocese of
– Marseille, city of
–
San Lazzaro di Sarzana, Italy

Source: https://catholicsaints.info/saint-lazarus-of-bethany/

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Saint Ado of Vienne

Daily Saints

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Ado was born to the French nobility. He was educated at Ferrières Abbey. Ado renounced his title and inheritance, and became a Benedictine monk at Ferrières. He taught at Prüm Abbey at the request of its abbot, but dissension among the brothers forced him to return home. He was a pilgrim to Rome, Italy for two years. He moved to Ravenna, Italy where he revised and published a version of the Roman Martyrology in 858. He became a pastor of Saint Romanus church at Lyon, and was appointed by the archbishop, Saint Remigius. He became the Archbishop of Vienne, France in 859, appointed by Pope Saint Nicholas I. He was a noted reformer in his diocese. He wrote biographies of Saint Desiderius and Saint Theuderius, and a world history text. He opposed the efforts of Lothair II of Lorraine to put aside his wife, Theutberga, in favour of his mistress, and he led the effort to annul the synod of Metz’s approval of Lothair’s actions.

Born

Sens, France

Died

875 in Vienne, France of natural causes
relics destroyed by the Huguenots

Canonized

Pre-Congregation

Representation

monk studying Scripture in a library

Source: https://catholicsaints.info/saint-ado-of-vienne/

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Saint Mary di Rosa

Daily Saints

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Mary was one of nine children born to the industrialist Clement di Rosa and Countess Camilla Albani. Her father owned a large spinning mill, and Mary grew up in a happy and pious family. She was educated by Visitandine nuns. Mary’s mother died when the she was seventeen, and she left school to help manage her father‘s estate. Her heart set on a religious life; she turned down many suitors. She worked with young girls in her community, those who worked in her father‘s mills, and the sick in local hospital, including endless work during the cholera epidemic of 1836. She founded a home dedicated to the spiritual needs of young girls, and a school for deaf children. In 1840, she became the superior of the Handmaids of Charity, nuns who cared for the sick, and she took the name Mary Crucifixa. The community received their bishop‘s approval in 1843 and papal approval in 1850. Mary led them until her death.

Born

6 November 1813 in Brescia, Italy as Paula Frances Mary di Rosa

Died

15 December 1855 in Brescia, Italy of natural causes

Venerated

10 July 1932 by Pope Pius XI (decree of heroic virtues)

Beatified

26 May 1940 by Pope Pius XII

Canonized

12 June 1954 by Pope Pius XII

Source: https://catholicsaints.info/saint-mary-di-rosa/

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Saint John of the Cross, Priest and Doctor

Daily Saints

c. 1542–1591; Patron Saint of contemplatives, mystical theology, and Spanish poets; Canonized by Pope Benedict XIII on December 27, 1726; Declared a Doctor of the Church by Pope Pius XI in 1926; Commonly referred to as the “Mystical Doctor”

Juan de Yepes y Álvarez was born in Fontiveros, Ávila, Spain. His family descended from Jewish converts who settled in Fontiveros. His father, Gonzalo, was an accountant who worked for relatives who were involved in the silk trade. In 1529, Gonzalo married Catalina who was poor and an orphan. Gonzalo’s wealthy family did not receive the news well. As a result, he was shunned by his relatives and no longer able to work as their accountant. Therefore, Gonzalo joined his new bride in her trade of weaving to support his own family. Gonzalo and Catalina had three boys: Francisco, Luis, and Juan.

In 1545, when Juan was only three years old, his father died, leaving Catalina to raise and provide for their boys, a difficult responsibility for a widow at that time. She sought assistance from Gonzalo’s family but was rejected. Therefore, she and her boys lived in destitution. Two years after Gonzalo’s death, Luis died of malnutrition. Eventually, Catalina took Francisco and Juan and moved to Medina del Campo, a larger city, and resumed her work as a weaver.

In Medina, Juan was able to attend a boarding school for poor children. He received a basic education, housing, and food. Juan proved to be an excellent student and, in 1559, was invited to study at the nearby newly founded Jesuit school at the age of seventeen. With the Jesuits, Juan studied the humanities, grammar, rhetoric, Latin, and Greek. Four years later, in 1563, he entered the Carmelite Order, taking the name John of Saint Matthias.

John made his profession as a Carmelite in 1564 and subsequently received special permission from his superiors to follow the ancient Carmelite rule to the letter, rather than embrace the various changes to the rule that occurred over the years. After his professions, he was sent to study theology and philosophy at the prestigious university in Salamanca. There he excelled in his studies and was known for his intelligence and insights. At the end of his studies, John had second thoughts about his vocation as a Carmelite, preferring instead to live a more contemplative life. As a result, he decided that he would enter the Carthusians once he was ordained. John was ordained a priest in 1567.

Father John returned to Medina to offer his first Mass. However, his intention to join the Carthusians all changed after meeting the Carmelite nun Teresa of Ávila. Mother Teresa was a reformer of the Carmelite Order and was in Medina to found a new convent. While there, she heard of the newly ordained priest, Father John, and attended his first Mass. Later, she spoke to him about her ideas on reforming the Carmelites in hopes that he would become her first friar in the reform. Father John was intrigued and accepted her invitation to remain a Carmelite and assist her with the new reforms, reviving the ancient rule.

After returning with Mother Teresa to Valladolid, he participated in a period of formation under her guidance and founded the first house for friars, along with two other Carmelite brothers. This first house began formally on November 28, 1568. Father John gave up his old name and took on the new name of Father John of the Cross. As more friars joined them, Father John, now the subprior and novice master, moved to a larger house in nearby Alcalá where he also became the rector of the university.

In May of 1572, Mother Teresa asked him to move to Ávila to become the spiritual director for the sisters at the Monastery of the Incarnation. He remained there for five years, working closely with the sisters and growing deep in his own spiritual life. He was especially blessed to act as spiritual director to Mother Teresa who, in many ways, acted as a spiritual guide to him. Shortly after his arrival in 1572, Mother Teresa entered into the spiritual transformation of the Divine Union while Father John acted as her spiritual director. At times, their conversations led both of them into ecstasy as the Holy Spirit worked powerfully in their lives and through their spiritual friendship.

Sadly, politics had its place in the Church at that time, and there were some who did not like the idea of reforming the Carmelite order. In January of 1576, Father John was arrested for the first time by the more contemporary and well-established Carmelites of the Observance. They wanted to end the reforms of Father John and Mother Teresa and their Discalced Carmelites (meaning those who wore sandals rather than shoes). His arrest was quickly ended by the intervention of the papal nuncio, Nicolás Ormaneto, who was favorable toward the reforms of the Discalced Carmelites. However, the following year, in June of 1577, the nuncio died. A new nuncio was appointed who was not in favor of the reforms. In December of that year, Father John was once again arrested by the Carmelites of the Observance and put in prison in their monastery in Toledo, where he remained for nine months.

After Father John’s arrest, the Provincial ordered him to “repent” of his reforms and to return to the monastery in Medina. Father John refused to do so, arguing that he was not bound by the Provincial’s demands, since he had received permission for his work on the reform from the nuncio Ormaneto while he was alive. As a result, Father John was judged as being rebellious and willfully disobedient to their authority and was imprisoned in a six-by-ten-foot dungeon cell.

During the nine months of his imprisonment, Father John was regularly abused by the friars in attempts to get him to “repent.” He was given no change of clothing, very little food, endured a severe case of lice, and had only his breviary to read. He endured the severe cold of the winter and the heat of the summer in the small dark cell that had only one small window high up on the wall. However, it was during this time of abuse that some of the greatest spiritual treasures to fill our Church were born. Father John, in the darkness of this prison, composed numerous poems, including Dark Night of the Soul and portions of the Spiritual Canticle. God did not allow this abuse to go fruitless. Father John grew deep in the spiritual life and entered into interior freedom through his prayer and surrender to God.

In August of 1578, it is said that God miraculously enabled Father John to escape at night “in the darkness,” as his poem relates, and find refuge with Mother Teresa’s sisters in Toledo. Eventually, he escaped to Santa Cruz, where he was cared for secretly and nursed back to full health. Over the coming years, his prison experience, the poems he composed, and his life of deep prayer and study prepared him to write four of the greatest works on mystical theology the Church has ever known: Ascent to Mount Carmel, Dark Night of the Soul, Living Flame of Love, and Spiritual Canticles. Each book was a commentary on the mystical poems he had composed. The poems themselves are considered to be among the most beautiful poems written in the Spanish language.

During the year after Father John escaped imprisonment, the Discalced Carmelites did all they could to regularize their situation within the larger Carmelite order and within the Church. Though the new nuncio tried to stop them, the king intervened. In April of 1579, a new provincial was appointed to oversee the Discalced Carmelites and to assist them with their reforms. In 1580, the Holy See allowed the Discalced Carmelites to enjoy independence from the Carmelites of the Observance, and Father John was appointed as prior of one of the new monasteries. Mother Teresa died in 1582. In 1585, the Discalced Carmelites were given even greater independence from the Carmelites of the Observance when they were established as an independent province. Father John was elected Vicar Provincial.

The charisms of this reform in which Father John and Mother Teresa were so instrumental included the following: 1) a strong Marian devotion, 2) a daily plan carefully set forth to maintain a life of continual prayer, and 3) a strict rule of enclosure focused on the asceticism of solitude, manual labor, perpetual abstinence, fasting, and fraternal charity. Many were attracted to this new strict Carmelite life. Therefore, monasteries of both nuns and friars continued to be founded.

Father John continued to found monasteries and oversee the reform until September of 1591, when he developed gangrene on his leg. He went to a monastery in Ubeda to receive care for his illness. Instead, the superior treated him coldly, arguing that Father John was a burden to the monastery. On December 13, just hours before his death, Father John called the prior to his cell and humbly begged his forgiveness for being a burden. This act of humility completely transformed the prior who was overwhelmed by Father John’s sanctity. At midnight, the saintly friar went home to Heaven to his Beloved to sing Matins with the angels, thus completing his mystical journey to divine union.

Saint John of the Cross endured many trials throughout his life, but God used those trials as a foundation for the spiritual formation he would provide to the Church through his masterful mystical theology. It could be argued that no one has captured the depths of the spiritual life, leading us to Divine Union and Mystical Marriage, better than Saint John of the Cross. He did not shy away from describing, in great detail, the interior purifications a soul must endure on that journey to complete freedom.

As we honor that great saint and mystical doctor of the Church, ponder the profound spiritual truth—that complete union with God is an ongoing process that requires total surrender, interior purgations of the senses and spirit, mortification, and mystical annihilation. Though these concepts are deep and utterly otherworldly, they are beautiful truths that the Church continues to uphold. Allow Saint John to inspire you to go deeper in your faith journey so that your divine union will evolve and blossom into the glorious life God desires for you.

Source: https://mycatholic.life/saints/saints-of-the-liturgical-year/14-december-saint-john-of-the-cross-priest-and-doctor–memorial/

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Saint Lucy of Syracuse, Virgin and Martyr

Daily Saints

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Our Lady of Guadalupe

Daily Saints

Patroness of the Americas

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

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

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

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

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

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

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

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

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

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

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

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

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