Robert was born on 1542 in Montepulciano, in Tuscany, and became a Jesuit. He taught theology in Rome, and was active in disputation against the Protestants, where his effectiveness was increased by his charity and moderation. He was a moderating influence in the Galileo affair, and gave the latter much friendly advice. In due course he was nominated a cardinal and archbishop of Capua; but it is for his writings that he is chiefly known. He did not only write controversial works: he also wrote two catechisms and some devotional commentaries on the Psalms and on the Seven Last Words of Jesus hanging on the Cross. He died in 1621.
Cornelius was made bishop of the church in Rome in the year 251. He fought against the Novatian schismatics, and established his authority with the aid of Cyprian. The emperor Gallus sent him into exile, and he died at Civitavecchia in June 253. He is buried in Rome.
Cyprian was born in Carthage and spent most of his life in the practice of the law. He was converted to Christianity, and was made bishop of Carthage in 249. in 258 the persecution of the emperor Valecian began. Cyprian was first exiled and then, on the 14th of September, executed, after a trial notable for the calm and courtesy shown by both sides. Cyprian exclaimed, “Blessed be God!”
Cornelius and Cyprian encouraged each other to lead a virtuous , self-sacrificing, and loving lives for God. As Jesus said, there is no greater gift than offering one’s life for his friend.
The devotion to Our Lady of Sorrows flourished in the Middle Ages, and the hymn Stabat Mater was composed for it. For a while there were two feasts in honor of the Sorrowful Mother: one going back to the 15th century, the other to the 17th century. For a while both were celebrated by the universal Church: one on the Friday before Palm Sunday, the other in September. The principal biblical references to Mary’s sorrows are in Luke 2:35 and John 19:26-27. The Lucan passage is Simeon’s prediction about a sword piercing Mary’s soul; the Johannine passage relates Jesus’ words from the cross to Mary and to the beloved disciple.
What are these Christians about, exalting an instrument of torture? First, we rejoice that something so terrible should have been transformed into a means of redemption for the whole human race.
Second, we remind ourselves of the fact that Christianity is not an abstract and spiritual religion. It springs from God’s direct intervention in the affairs of the world, a real historical event involving real people and, in the end, a real execution on a real cross. We may theorize and theologize all we like; but all our theorizings and theologizings are nothing without the history on which they are based. Take away that history – take away the Cross – and Christianity is nonsense.
The ambiguity and intrigue surrounding John, the great preacher (“Chrysostom” means golden mouth”) from Antioch, are characteristic of the life of any great man in a capital city. Brought to Constantinople after a dozen years of priestly service in Syria, John found himself the reluctant victim of an imperial ruse to make him bishop in the greatest city of the empire. Ascetic, unimposing but dignified, and troubled by stomach ailments from his desert days as a monk, John became a bishop under the cloud of imperial politics. Theophilus and other angered bishops were supported by Eudoxia. The empress resented his sermons contrasting gospel values with the excesses of imperial court life. Whether intended or not, sermons mentioning the lurid Jezebel and impious Herodias were associated with the empress, who finally did manage to have John exiled. He died in exile in 407.
This feast is a counterpart to the Feast of the Holy Name of Jesus; both have the possibility of uniting people easily divided on other matters. The feast of the Most Holy Name of Mary began in Spain in 1513 and in 1671 was extended to all of Spain and the Kingdom of Naples. In 1683, John Sobieski, king of Poland, brought an army to the outskirts of Vienna to stop the advance of Muslim armies loyal to Mohammed IV of Constantinople. After Sobieski entrusted himself to the Blessed Virgin Mary, he and his soldiers thoroughly defeated the Muslims. Pope Innocent XI extended this feast to the entire Church.
The holy confessor Paphnutius was an Egyptian who, after having spent several years in the desert under the direction of the great St. Antony, was made bishop in the Upper Thebaid. He was one of those confessors who under the Emperor Maximinus lost the right eye, were hamstrung in one leg, and were afterwards sent to work in the mines. Peace being restored to the Church, Paphnutius returned to his flock, bearing all the rest of his life the glorious marks of his sufferings for the name of his Crucified Master. St. Paphnutius is sometimes called “the Great” to distinguish him from other saints of the same name; the year of his death is not known.
Born in 1245 in Sant’Angelo, St. Nicholas of Tolentino took his name from St. Nicholas of Myra, at whose shrine his parents prayed to have a child. Nicholas became a monk at 18, and seven years later, he was ordained a priest. He gained a reputation as a preacher and a confessor. C. 1274, he was sent to Tolentino, near his birthplace. Nicholas was primarily a pastor to his flock. He ministered to the poor and the criminal. He is said to have cured the sick with bread over which he had prayed to Mary, the mother of God. He gained a reputation as a wonder-worker. Nicholas died in 1305 after a long illness. People began immediately to petition for his canonization. Eugene IV canonized him in 1446, and his relics were rediscovered in 1926 at Tolentino. Continue reading about St. Nicholas of Tolentino.
Peter Claver was born to a prosperous family in Catalonia, and earned his first degree in University of Barcelona. He entered the Jesuits in 1601. When he was in Majorca studying philosophy, Claver was encouraged by Alphonsus Rodriguez, the saintly doorkeeper of the college, to go to the missions in America. Claver listened, and in 1610 he landed in Cartagena, Colombia. After completing his studies in Bogotá, Peter was ordained in Cartagena in 1616. Towards the end of his life he fell ill with a degenerative disease and for four years he was treated neglectfully and brutally by the servant whose task it was to look after him. He did not complain but accepted his sufferings as a penance for his sins. In 1654 Peter was anointed with the oil of the Sacrament of the Sick. When Cartagenians heard the news, they crowded into his room to see him for the last time. They treated Peter Claver’s room as a shrine, and stripped it of everything but his bedclothes for mementos. Claver died September 7, 1654. St. Peter Claver was canonized in 1888.
The Church has celebrated Mary’s birth since at least the sixth century. A September birth was chosen because the Eastern Church begins its Church year with September. The September 8 date helped determine the date for the feast of the Immaculate Conception on December 8.
Scripture does not give an account of Mary’s birth. However, the apocryphal Protoevangelium of James fills in the gap. This work has no historical value, but it does reflect the development of Christian piety. According to this account, Anna and Joachim are infertile but vigorously prayed for a child. They receive the promise of a child who will advance God’s plan of salvation for the world. Such a story, like many biblical counterparts, stresses the special presence of God in Mary’s life from the beginning.
Saint Augustine described the birth of the Blessed Virgin Mary as “the flower of the field from whom bloomed the precious lily of the valley.”