Today is the feast day of St. Josaphat, a monk and bishop who was martyred in modern-day Belarus due to his efforts for Christian unity in the 17th century. He was born John Kuncevic to Orthodox Christian parents in the late 1500s in Lithuania. Despite strong anti-Catholic sentiment in the Eastern Orthodox churches, a number of Eastern Catholic bishops signed the Union of Brest in 1598, which allowed several Eastern churches to maintain their liturgical rites while remaining in full communion with Rome. Following the leaders of his Ruthenian Church, John chose to unify himself with Rome and subsequently entered monastic life, taking on the name Josaphat.
As a priest and later a bishop, St. Josaphat worked tirelessly for reunification between the Roman Catholic church and the Eastern Orthodox tradition; he produced apologetics texts and catechisms, published defenses of ecumenism, and reformed the priesthood in his diocese. He struggled against an influential rival Orthodox bishop and schismatic preachers who slandered Josaphat’s reputation and who denounced his desire for Christian unity. Eventually, in the early 1620s, St. Josaphat was attacked by an anti-unification mob, who shot and beheaded him before dumping his body into a nearby river. After his death, many of his former dissidents converted to union with Rome and even Josaphat’s greatest Orthodox rival eventually returned to the authority of the Roman Catholic Church.
What struck me when reading about St. Josaphat’s story was the utter breakdown in civil discourse. There were members on either side of the reunification debate who, while they disagreed strongly with one another, were able to do so without coming to blows. But after decades upon decades of increasing tension between the Roman Catholic Church and the Orthodox Christian churches, even a peaceful reformer and ardent defender of unity like St. Josaphat came to be seen by some as an enemy who must be taken down. And there were some whose support of maintaining the schism was so strong that they openly murdered the nearest figurehead of the ecumenical movement.
At times like ours, when it feels like there is division and violence all around us, I find it comforting to look at the history of the Church and to see that she has struggled against division almost as long as she has existed. The difficulties that St. Josaphat faced in Eastern Europe were not new to the Church—from the Arian heresy to the Eastern Schism and the Protestant Reformation, Church history is littered with examples of people arguing over the truth, outright rejecting the authority of the magisterium, or spreading misinformation about the Church and her mission.
St. Josaphat’s life reminds us of how we are called to evangelize with respect and charity in turbulent—and sometimes violent—times. We must work tirelessly for unity without compromising on the fundamentals of the Catholic faith and the authority of the magisterium, and study and defend the truth in respectful dialogue with those who disagree with us. And we must also prepare, perhaps, to be martyred for our efforts.
Most of us will not suffer a violent martyrdom as so many saints before us have done, but there are smaller, everyday crosses that we can endure. When pointing out the truth loses us friendships, that is our little martyrdoms. When we have to wake up in the middle of the night to change yet another diaper, that is our little martyrdom. When someone cuts us off on our way home after a long day, that is our little martyrdom. When a family member misunderstands our intentions, that is our little martyrdom.
Like Josaphat, let us rely on God to give us the strength and courage to continue in our everyday mission of evangelization. Every effort matters—even if you never see the fruit it bears—whether you are an archbishop trying to bring Orthodox Christian churches back into unity with Rome or you are a young Catholic trying to demonstrate that an authentic Catholic lifestyle is one of joy and peace.
For more resources on Christian Unity, please click here.
On September 15, my Pallottine confrere, Fr. Richard Henkes, S.A.C., was beatified in a beautiful and spiritually moving Mass in Limburg, Germany. Having preached against the Nazi regime while serving in what is now the Czech Republic, Fr. Henkes was arrested in 1943 and imprisoned in the Dachau concentration camp. He died serving people with typhoid in the barracks where he was their “secret pastor.” The Heart of Jesus Province of the Society of the Catholic Apostolate summarizes his life and death in this way;
“The Pallottines consider his sacrifice as one of a brave warrior and as a testimony for the Christian faith as well as a martyr of Christian charity.”
Blessed Richard Henkes was not perfect, but Christ perfected him through his living witness unto death of the motto of the Pallottines: “The Charity of Christ urges us on” (2 Cor. 5:14). Rekindling charity as St. Vincent Pallotti called us to do, often means witnessing to what is just in this world, even if it causes persecution and suffering. We are called to accompany our brothers and sisters who are oppressed and in need without counting the cost to ourselves and our own comfort.
God provides us with the ability to do such things – to grow in holiness – as Blessed Richard Henkes came to know. We do not do it on our own. Pope Francis offers an important reflection for our day when he says in Gaudete et Exsultate:
“Persecutions are not a reality of the past, for today too we experience them, whether by the shedding of blood, as is the case with so many contemporary martyrs, or by more subtle means, by slander and lies. Jesus calls us blessed when people ‘utter all kinds of evil against you falsely on my account’ (Mt 5:11). At other times, persecution can take the form of gibes that try to caricature our faith and make us seem ridiculous. Accepting daily the path of the Gospel, even though it may cause us problems: that is holiness” (94).
May the Charity of Christ urge us on!
Learn more about Blessed Richard Henkes, S.A.C. at www.CatholicApostolateCenter.org/Henkes
We are now offering a new book about Blessed Richard Henkes, S.A.C. Click here to order the print version and here for the eBook.
Today is the optional memorial of Sts. Cosmas and Damian, who were twin brothers born in the third century in Arabia. Both Cosmas and Damian became physicians, and in true Christian charity, refused to accept payment from their patients. During the persecutions under Roman Emperor Diocletian, the brothers’ renown in their Christian community made them easy targets. They were imprisoned and tortured by various means in an effort to force them to recant their faith, and after surviving most of these tortures while remaining true to Christ, Cosmas and Damian were finally beheaded.
What draws me to the story of Sts. Cosmas and Damian is not only their adherence to the faith while under excruciating torture, but also their unfailing generosity to those around them. They tended the sick in their community and did so without asking for or taking any monetary compensation. I like to think this was because they were often helping sick people who were also too poor to afford a physician in the first place.
Generosity is a virtue that can easily be motivated by pride—we do good things for others, secretly hoping to get accolades or some kind of reward for being so self-giving. But I think generosity is really about giving to others —material, spiritual, or emotional—because you know the other will benefit, even if there is no compensation for you in return, or if (like Cosmas and Damian) you refuse to take any.
Generosity is not only exemplified by a wealthy man donating money to charitable causes, nor only by going on mission trips to help those in poverty, nor is it demonstrated by showering poor children with gifts at Christmastide. We can cultivate the virtue of generosity in ourselves much closer to home and on a daily basis—just as St. Cosmas and St. Damian did. Generosity is lived out by a talented musician volunteering at his church to worship God in song, or by a mother who prepares and brings home-cooked meals to other families in her parish who have a new baby or have had a recent surgery. There is also spiritual and emotional generosity: being present and available to our siblings, children, parents, or friends as they struggle with transitions or discernment. When we engage in these acts of generosity, we serve Christ by serving others—even if it is not necessarily a sacrifice for us to do so. (Although I know for myself, the sacrifice that comes with being generous is striving to be selfless in my generosity and not to expect or desire reciprocation.) We are called to use anything that we have been given in order to glorify God.
And what about those—presumably poor—people that Sts. Cosmas and Damian healed and treated? Who knows what kinds of generosity they were able to offer to their benefactors as a result of their encounter with the twin saints? Maybe they were generous in their prayer lives and interceded for the physician brothers. Maybe they were inspired by the generosity and faith of the two saints and went on to assist others in their community. Even if we cannot always be materially generous to each other, giving of ourselves in any capacity can cause a ripple effect of generosity throughout our communities.
We can also learn to support and foster the generosity of others by thinking about how we respond when we are offered someone’s generosity, whether we asked for it or whether it was volunteered to us. Personally, I am working on asking for help or accepting generosity with humility. I know that I am less likely to help someone if they repeatedly protest my efforts or insist that I am doing too much, and therefore I try not to protest or downplay the good work that someone does for me. I try to remind myself that by serving each other, we are ultimately serving Christ.
Questions for Reflection: Have you ever been the recipient of an act of generosity that changed your life? How so?
Today is the celebration of the Feast of St. Januarius, lovingly known in Italy as St. Gennaro. Januarius was an Italian bishop and martyr who died around the year 305. Not much is known about him other than what has been passed down in tradition, which tells us that the bishop of Benevento died under the Christian persecution of Diocletian along with six companions. After being thrown to wild beasts, who did not attack them, the Christians were beheaded.
The accounts and lives of the martyrs always serve to build up the Church. As Tertullian’s saying famously states, "the blood of the martyrs is the seed of the Church." We recall the accounts of martyrs throughout the ages such as Felicity and Perpetua, Joan of Arc, Thomas More, Maximilian Kolbe, Blessed Miguel Pro, Blessed Richard Henkes, S.A.C., and most of the Apostles themselves. How diverse and rich is the witness of the martyrs and saints! In each generation, the martyrs demonstrate heroic faith in a culture of opposition that culminated in the sacrifice of their very lives.
In the case of St. Januarius, his witness continues in a special way today as a result of his relics. Not only is his witness of martyrdom powerful, so is the miracle associated with his blood. After Janurius’ beheading, a woman named Eusebia collected the bishop’s blood in a vial. This was brought to Naples and has been venerated for centuries. Most extraordinarily, for the past recorded 400 years starting in 1389, the dried vial of Januarius’ blood liquefies typically on three dates a year: “in the spring during celebrations of the feast of the transfer of the saint’s relics to Naples; Sept. 19, his feast day; and Dec. 16, the local feast commemorating the averting of a threatened eruption of Mount Vesuvius through the intervention of the saint.”
Most recently, his blood half-liquefied on a date outside of the normal dates with a visit from Pope Francis in March of 2015. In his typical humble fashion, Pope Francis responded to the applause from the crowd saying, “The bishop said the blood is half liquefied. It means the saint loves us halfway; we must all convert a bit more, so that he would love us more.” Through his words, Pope Francis reminds us that the purpose of miracles is to draw us closer to Christ and to increase our faith. Jesus performed miracles not for spectacle, but for healing and conversion.
The miracles of holy men and women continue to this day and serve the same purpose: to inspire profound faith in the ongoing work of God that causes us to strengthen our love of Him in word, action, and service. May they inspire our own faith and lead us closer to the One who modelled perfect martyrdom in charity—Jesus Christ—whose martyrdom we commemorate at every celebration of the Eucharist. Nourished by his Body and Blood, may we emerge from our parishes strengthened to answer persecution with love, hatred with forgiveness, apathy with zeal, ignorance with truth, and selfishness with compassion. In doing so, we will be everyday martyrs—literally, witnesses—proclaiming the Gospel with our lives.
St. Januarius, pray for us.
Two forces have particularly influenced my life. The first is my Catholic faith – given by my parents and nurtured by others as I grew. The second is my adulthood experience with obsessive-compulsive disorder (OCD). In wrestling with both of these forces (at times feeling like Jacob, who wrestled with God), I accidentally discovered a saint whose experiences reflected my own.
Saint Dymphna lived in Ireland during the seventh century, after the time of Saint Patrick, Saint Brigid, and Saint Columba. Christianity was practiced by many – including Dymphna’s mother, who had her daughter secretly baptized. Dymphna’s father was a pagan king named Damon. Dymphna’s mother died when Dymphna was just 15 – throwing her father into a terrible grief.
Damon’s counselors advised him to remarry, and though they searched for another wife, they found none. They then advised Damon to marry his daughter, who reflected her mother’s great beauty. Initially repelled, Damon eventually agreed and proposed to his daughter. Under the guidance of her confessor priest, Saint Gerebran, Dymphna rejected her father’s proposal, and fled Ireland for Belgium. Tradition states that Dymphna then built a hospice in Geel for the sick and the poor, where she remained for some time.
Soon, Damon and his men traced Dymphna’s journey, and ascertained her whereabouts due to Dymphna’s use of foreign currency. Confronted by the mad king, Saint Gerebran rebuked his behavior, and Damon had his men kill the priest. Still hoping to win his daughter, Damon then pleaded kindly, offering wealth, prestige, and honor. Dymphna, steadfast in her vow of chastity, rejected the offer – and by her own father’s sword was beheaded.
Soon after Dymphna’s martyrdom, several “lunatics” spent the night in the countryside where Dymphna died, and woke up in the morning healed. This miraculous place became known throughout Europe: a church was eventually built in the 1300s, with a sanctuary expansion built to accommodate pilgrims seeking mental relief. Townspeople themselves even began taking them into their homes, a tradition that continues to this day.
Saint Dymphna entered my own life in a chance way seven years ago, near the onset of my OCD symptoms – which involved uncontrollable obsessions and time-consuming “checking” behaviors. Around this time, I discovered in my bedroom a prayer coin invoking Saint Dymphna. I do not recall where this coin came from – and I certainly had never heard of Dymphna before. But the prayer on the back captured me: “Oh St. Dymphna, Patroness of nervous and mental illnesses, grant that, through prayer, I may be pure in mind and soul.”
Fascinated by her story and her Irish identity, I began to read, learn, and ask in prayer for her help. This relationship deepened and developed into my own pilgrimage to St. Dymphna’s church in Geel – which was closed when I reached Belgium! Nevertheless, she has continued to inspire my journey from OCD sufferer to OCD advocate, and I am more convinced than ever that she is a great intercessor and resource in our current Age of Anxiety.
Below are some brief meditations on Dymphna’s continued influence on my life:
1. Dymphna kept faith even in grief. We all know how grief challenges our faith. Not only did Dymphna lose her mother, but she also had to tread the impossible tightrope of consoling her father while recognizing that his sickness was warping him. This must have torn at Dymphna’s heart. Yet even amidst suffering, she did not stop hoping in God’s providence. In my own life, losing my brother six years ago in an accident severely challenged my faith in God. During this time, I believe Saint Dymphna’s help guided me back to a place of trust and hope.
2. Dymphna chose the path of unknowing and vulnerability. By fleeing to Geel, Dymphna took a major-league risk and rejected the familiarity of her native land. Yes, she was momentarily safe from the king – but incredibly vulnerable as a foreigner and refugee. In many ways, staying home and appeasing her father would have been the “safe” choice.
OCD constantly tempts me with gaining “safety” at the cost of doing ridiculous compulsions. While it’s terrifying to reject what OCD wants me to do (“Think hard enough and you’ll have peace!”), I have to respond by saying, “I’m willing to be anxious and unknowing, so I can live a real life.” That Dymphna, Patroness of mental illness, was beheaded, indicates to me that I must abandon relying on my brain, and embrace God and that which I cannot see or “figure out.”
3. Dymphna perfected her own authority and freedom to choose. In standing up to Damon, Dymphna inspires all of us who face temptation and all who face oppression from those who misuse their power. Not only did Dymphna preserve her vows of chastity, but she also avoided another, potentially graver misstep – the acceptance of a false crown, that is, her mother’s rightful crown.
The choice to be independent is terrifying. The story of Dymphna, however, shows true independence is possible, through faith in God who desires our freedom from sin and from oppression. With God’s help we may learn to abandon the perceived “safety” of acquiescing to the soul-stealing machinations of tyrants (even the tyrants in your own mind), at which time the opportunity for freedom, originality, generosity, charity, and creativity arises.
Questions for Reflection: What false crowns have you been offered in your life? What powerful proposals have been extended at the cost of your authority and freedom to choose?
On October 14, 2018, Pope Francis will canonize two great church leaders who helped shape Catholicism across the globe in the second half of the twentieth century: Pope Paul VI and Archbishop Oscar Romero. In reflecting on their lives, I cannot do justice to the complex and controversial circumstances that forged these extraordinary men into the saints they are. Instead, I’d like to reflect on something common and fundamental to us and them: Baptism.
Baptism sets the foundation for a lifelong calling and mission. The Catechism calls Baptism “the basis of the whole Christian life” and “the gateway to life in the Spirit” (CCC 1213). A saint is someone who lives their baptismal identity to the full. The three fundamentals we are called to live and practice “on entering the People of God through faith and Baptism” (CCC 783) are what we call the “three offices of Christ”: Priest, Prophet, and King. What made Pope Paul VI and Archbishop Oscar Romero saints was the integrity and fullness with which they lived out their baptismal vocations as priest, prophet, and king.
Both Pope Paul VI and Oscar Romero were ordained Catholic priests, but by virtue of their Baptism they shared what we call the “priesthood of the faithful.” What is this priestly vocation? We live it by offering prayer and sacrifice for others. At the heart of every saint is a love for and commitment to prayer. Archbishop Romero lived his priestly vocation in a powerful and tragic way when he was martyred on March 24, 1980 while celebrating Mass in Divina Providentia Hospital—uniting his prayer and sacrifice with Christ’s into eternity.
Paul VI and Oscar Romero excelled at the way they lived the prophetic vocation of their Baptism. A prophet, in the biblical sense, is someone called by God to deliver a message of truth through either words or actions. One of my favorite descriptions of a prophet is one who comforts the afflicted and afflicts the comfortable. During their lifetime, prophets are often inconvenient, unpopular, or even attacked, but history proves they shared the right message at exactly the right time.
Both Paul VI and Oscar Romero faced harsh criticism, and Romero (as did many other prophets through history) suffered martyrdom. When Paul VI issued the encyclical letter Humanae Vitae (1968), which affirmed traditional Catholic teaching on sexual ethics, he faced a wave of criticism and dissent in the Church. Fifty years later, many Catholic moral theologians and historians see that his analysis and predictions were right on target. Archbishop Romero, standing in the tradition of Old Testament prophets like Amos and Isaiah, stood up and spoke out to the government (known as the Junta) in his home country of El Salvador, as well as other world governments (including the United States), on behalf of the poor and marginalized who were being treated unjustly. Like Paul VI and Romero, every baptized person is called to stand up and speak out for truth and justice, especially when it is unpopular or inconvenient.
While we gravitate toward thinking of the “royal” or “kingly” role as one of being above or served by others, it is actually the exact opposite. A true leader is one completely dedicated to serving others through his administration and decision-making. I can think of few more monumental or difficult tasks a church leader faced than Pope Paul VI when he was called by the Church to steer the conclusion and implementation of the Second Vatican Council (1962-65), which has been called the single most important religious event in the twentieth century. Archbishop Oscar Romero was often criticized for his ecclesial administration getting mixed up with the political situation. Yet Romero recognized that in order to effectively lead and serve the church under his pastoral care, he needed to engage the civil government around him.
We, like Paul VI and Oscar Romero, do not become saints by being perfect administrators or leaders, but by bringing God’s spirit of wisdom into the challenges and opportunities that come our way. I would guess that at their baptism and even priestly ordination, Paul VI and Oscar Romero had no idea how God had planned for them to exercise their royal vocation. Under extraordinary times and circumstances, these saints modelled for us how we all are called to exercise leadership in ordinary, everyday circumstances with humility and whole-hearted devotion to God and others.
On October 14, let us rededicate ourselves to living our own priestly, prophetic, and royal vocation of Baptism with the same spirit and integrity as Pope Paul VI and Archbishop Oscar Romero.
Please click the following links for more information about the canonization and lives of Pope Paul VI and Oscar Romero.
Let’s face it: We live in a world that doesn’t really understand the meaning of love. We hear this word “love” thrown around a lot. There are any number of things we can say that we love in a day: our latest tv show binge, a favorite food, or place that we have travelled. We use this word with such inconsistency that it has begun to lose its meaning.
How often do we succeed at recognizing and paying accolades to these “lesser loves” while failing to acknowledge the people and moments that actually deserve our recognition? All the while we are too easily forgetting Jesus, who is Love made flesh.
The Gospel of John says, “No one has greater love than this, to lay down one’s life for one’s friends.” While the world proposes time and time again that we settle for lesser loves, the Gospel promises us that if we want to find our lives - if we want to find love - we must lay ourselves down.
St. Maximilian Kolbe, whose feast we celebrate today, exhibited this in a way that was truly heroic. Not only did he defend and promulgate the faith during the height of World War II, but he, in a final act of heroic love, also laid down his life for a man randomly selected to die in a starvation chamber at Auschwitz. When St. Maximilian Kolbe was asked who he was by the Nazi guards, he simply responded: “I am a Catholic priest.”
Maximillian Kolbe’s sacrifice is what the Church calls an act of “redemptive suffering” – suffering which allows and invites us to participate in Christ’s redeeming sacrifice and make manifest the love of God. The Catechism states:
The cross is the unique sacrifice of Christ, the "one mediator between God and men". But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men. He calls his disciples to "take up [their] cross and follow (him)",[Mt.16:24] for "Christ also suffered for (us), leaving (us) an example so that (we) should follow in his steps."[1Pet.2:21] In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries. This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.
Because St. Maximilian knew and loved the truth of the Gospels, he was found ministering to others and singing praises to God even as he was being starved to death. Maximilian used his suffering to show his fellow prisoners a God who loves us so much that he gave His life to us on the Cross. His own life provides a powerful example of someone who, even in the midst of horrific circumstances, has so much confidence in Christ that he is able to sing out, “For my yoke is easy, my burden light.”
As Christians in the 21st century, it is our privilege to live lives of heroic love. Although most of us won’t be called to the sufferings of St. Maximilian Kolbe, we are ALL called to show and share love in a way that points others to the love of the Cross.
St. Maximillian Kolbe, pray for us.
The story of St. Paul has always been one that has touched me to my very core. To think that someone who was persecuting the Church—who saw to it that the very first martyr, Stephen, was stoned to death—would eventually leave everything to follow God’s will for his life is truly extraordinary.
But the story of St. Paul, although extraordinary, is not something beyond our reach. Some of us have experienced massive conversions in our lives—whether they involve entering the Church for the first time or returning to the sacraments after a time away. Some of us have had conversions of mind and heart when it comes to embracing what the Church teaches in regards to morality. Still others experience ongoing, undramatic conversion throughout their lives.
Regardless of our individual experiences, the conversion of St. Paul can inspire us to encounter Christ in a deeper way that leaves us transformed. The Church does not celebrate the feast of the conversion of St. Paul merely for that moment of initial encounter and conversion. We celebrate it because of how it changed absolutely everything for Saul, now Paul. Paul met Christ personally; and this encounter guided his decisions and actions for the rest of his life. And so it must be with us! Shortly after Paul’s conversion on the road to Damascus, Acts 9:18 describes how after a conversation with Ananias, “things like scales fell from his eyes.” It was only after this that Paul was able to go and preach the good news of the Gospel—the good news that changed everything for him.
Although we may not be knocked blind by a voice in the heavens, most of us do have scales on our eyes that prevent us from truly seeing and knowing Christ and spreading the Gospel. Whether we experience scales of sin, shame, bitterness, or inadequacy, we must remember that God desires constant conversion for us. Just as He so faithfully spoke to Paul in his conversion, He is inviting us to the same thing—the promise that a life turned toward Him will be better than anything our clouded eyes could imagine.
This will manifest itself in our lives in any number of ways—through reconciliation in a relationship, returning to confession, or an increased disposition of mercy for those in our lives who need it. By allowing our lives to be constantly converted, we will be equipped, encouraged, and enabled to share the news that changed everything for Paul 2000 years ago and that continues to change everything for us now. Let us pray and ask the Lord for a deeper encounter with him. May he continually remove the scales from our eyes.
St. Paul, pray for us!
Questions for Reflection: Have you experienced a powerful moment of conversion or has your spiritual life been one of ongoing, gradual conversion? What might be some “scales” in your life that prevent you from living as a missionary disciple?
On July 25th, we celebrate the feast day of St. James the Apostle. St. James and his brother John were the sons of Zebedee. Jesus referred to these brothers as the “Sons of Thunder,” most likely due to their penchant for rash, emotional reactions and decisions. St. James teaches us the importance of humility and of promptly responding to God’s call, regardless of the securities we may leave behind in doing so. He was the first apostle to die a martyr’s death. We can look to his zeal for following Christ and his courage in spreading the faith in difficult times as examples for our own spiritual lives.
We remember from Scripture that St. James and St. John initially asked Jesus if they could be placed on either side of him in his heavenly kingdom. Jesus uses this as an opportunity to reiterate to the disciples the importance of servant leadership. Jesus responds, “You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant. Whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.” (Mark 10:42-45)
From this lesson and Jesus’ previous parable of The Workers in the Vineyard (Matthew 20:1-16), we learn that the faithful are invited to receive the ultimate reward of eternal life with our Father in heaven. Jesus reminds us that we shouldn’t get caught up in the earthly understanding of rankings, but can all share in the glory of God in heaven.
We also learn from this example with St. James and St. John that serving others is how we are called to love our neighbors. As 1 Corinthians 13:3 says, “If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.” Jesus asks us to rely on him and not on others’ recognition of our sacrifices.
In the New Testament, we often hear of St. James mentioned with Sts. John and Peter. These three disciples were privileged to be present at many of the significant moments in Jesus’ ministry on earth, including the Transfiguration and Agony in the Garden. The Holy Spirit’s presence within the apostles at Pentecost was a turning point for St. James and the other disciples because it showed them the true nature of Jesus’ mission and the meaning of his sacrifice on the cross (Benedict XVI, General Audience, June 21, 2006). From there, James and the other apostles went out to all the nations, preaching Jesus and his Gospel message.
James’ life after Pentecost symbolizes the pilgrimage of the Christian journey (Benedict XVI, General Audience, June 21, 2006). His journey is one of the reasons he is considered the patron saint of pilgrim travelers and was recognized as a patron saint of World Youth Day 2016. In fact, the path to Santiago de Compostela, where St. James is buried in northwestern Spain, was one of the most traveled pilgrim routes during Medieval times after Rome and Jerusalem. Many people continue to make this pilgrimage today and to seek the guidance of St. James. We can call upon him to protect us during our journeys and to intercede for us for our personal conversions of heart before, during, and after our travels. We are called to follow Jesus as St. James did, knowing that even through life’s difficulties, we are walking along God’s path for us together with Christ.
Through the example of St. James the Apostle, we see that following Jesus can have its difficulties through persecution and other hardships, but that our eternal reward is life in heaven with him. St. James’ story encourages us to leave our comparisons to others behind, fully trust in God, and show enthusiasm for Jesus Christ even when it is difficult.
Questions for Reflection: Have you ever embarked on a pilgrimage? How did it deepen your spirituality? What are some ways we might be called to grow in our humility as we practice servant leadership in following Christ?
“They were to be brought into the arena just as they were. Perpetua then began to sing a psalm.” -The Passion of Sts. Perpetua and Felicity
What psalm did you sing, Perpetua, when you were thrown into the arena to face the wild beasts? I can’t help but wonder as I reread the martyrdom account of Sts. Perpetua and Felicity, whose feast we celebrate today. The calm and joy of both women astounds me.
What psalm would one sing in the face of death? And how could one find the courage to even sing?
Martyrdom contradicts everything we are told to value in this world. It entails giving without reserve, sacrificing all, even the greatest good, which is life itself. And yet the martyrs are a stark, beautiful, and perhaps even uncomfortable proof of what sacrificial love can look like. They help us to readjust our eyes to the eternal.
“Who are the martyrs?” Pope Francis asked in his message for the beatification of the Spanish Martyrs of the Twentieth Century. “They are Christians won by Christ, disciples who learned well the meaning of ‘loving to the end’ that took Jesus to the Cross.… Christ goes before us in love; the martyrs have imitated him in love to the end.”
We read in the first letter to the Corinthians just what we are called to when we are called to love. “Love is patient, love is kind,” he begins. But what else does Paul write? That love “bears all things, believes all things, hopes all things, endures all things. Love never fails.” The martyrs, such as Perpetua and Felicity, give testament to this love.
What sets Perpetua and Felicity apart for me is their role in the Church not only as martyrs, but as women, specifically mothers. The account of their martyrdom includes text from Perpetua herself and is one of the few documents we have from the early Church of lay women martyrs. How beautiful that we celebrate the witness of these two women on the same day. Together, they give us a rich portrayal of grace by experiencing suffering with joy and remaining perpetually faithful to Christ. The account of their martyrdom notes that even those who had come to watch the martyrdom shuddered “seeing one a tender girl, the other her breasts yet dropping from her late childbearing.” As a new mother myself, re-reading their account makes their sacrifice all the more visceral. Both Perpetua and Felicity lost everything by human standards to face their martyrdom: family, wealth, possessions, children. Yet both gain everything by God’s standards: eternal life resting in the beatific vision.
Both women live up to their names. Perpetua remains steadfast to her faith. While Felicity, which means intense happiness, joins the Christian martyrs with joy and serenity, praising God for the early birth of her child so that she could join her companions in martyrdom. The example of these women seems baffling to our world. How could a mother give up her child? How could a person give up wealth, possessions, titles, security? Apart from God, these sacrifices make no sense.
So what can we learn from the martyrs? “The Holy Fathers say: ‘Let’s imitate the martyrs!’” Pope Francis continued in his message.
Does this mean we must forfeit our lives, give up everything, if we are to follow Christ? Some have been and still are called to give their physical lives for the Christian faith. However, I think we can all live out martyrdom in many different ways. Pope Francis expands on this understanding. He continues, “We always have to die a bit to come out of ourselves, of our egoism, our wellbeing, our sloth, our sadnesses, and open ourselves to God, to others, especially the neediest.”
In other words, we can join in the sacrifice of the martyrs, and of Christ for that matter, each and every day by offering up our own prayers and hardships—by dying to ourselves first and foremost. While we may not be called to give our physical life for our faith, we are always being challenged to give up anything in our lives that is not love. Lent is a particularly intense time of this dying to self, or mortification, in order to grow closer to our neighbor and to Christ. Additionally, we are called to endure this process of “everyday martyrdom” with joy and hope—something Perpetua in particular models beautifully with her singing.
Let us follow the advice of St. Augustine as we continue our pilgrim journey: “Sing as wayfarers do—sing but continue your journey. Do not grow tired, but sing with joy!”
Question for Reflection: In what ways can you die a little to yourself this Lent?
I have always had a special admiration for St. Jude. Growing up, my home parish was the Church of St. Jude. I can still remember my mom telling me to pray to the saint whenever I felt that I was facing an impossible task. Legend says that since his name was so close to that of Judas, many people did not pray to him, for fear of confusing the two. To show his thanks to people who did remember him, St. Jude was willing to be extra fervent in bringing the faithful’s requests to the Lord.
In John’s Gospel, towards the end of the Last Supper, Christ observes that soon he will no longer be with his disciples, but that he will soon reveal himself. Jude asks Jesus, “Master, [then] what happened that you will reveal yourself to us and not to the world?” (John 14:22) Our Lord responded, “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him” (John 14:23). He is telling his disciple, and us, that whoever holds God’s teachings in his or her heart and acts accordingly is filled with the Spirit of the Lord.
The Feast of Sts. Simon and Jude remind us all to be God’s dwelling place. While we do not know much about the lives of either saint, tradition tells us that Simon was called the Zealot in the gospels and Acts (Lk 6:15; Acts 1:13). There is some debate to whether this means he was an ardent disciple of Jesus or that he was a former member of the Zealot sect that advocated for the violent overthrow of the Roman occupation.
If the latter is to be believed, then Simon truly demonstrates that no one is beyond becoming a dwelling place of the Lord. The Zealots were known to use violence to advocate noncompliance with the Roman authorities. Nevertheless, tradition and legend hold that Simon helped to spread the Good News, peacefully, through much of the Middle East. It was that conversion of heart that truly made Simon a dwelling place of the Lord.
Legend tells us that both saints suffered martyrdom while spreading the faith in Syria. Tradition holds that Simon was either crucified or sawed in half while Jude was clubbed to death or beheaded by an axe. Yet, in the face of adversity and hostility, they continued to profess the faith that had been revealed to them until the very end.
So, the question remains: How do we become God’s dwelling place? The answer is simple – follow what Jesus told St. Jude at the Last Supper: love the Lord and keep His Word. When we accept and follow the Word of God, He truly and fully enters into our lives. By keeping His word on our minds and in our hearts, we make ourselves His dwelling place.
Sts. Simon and Jude truly became dwelling places of God. What happens when God resides with someone? He or she becomes so full of God’s love that it must be spread. That is what happened to Sts. Simon and Jude and that is what is possible for all of us. By following their example, we, too, can be an outpouring of God’s love to others and help build up His kingdom.
Victor David is a collaborator with the Catholic Apostolate Center and a staff member at The Catholic University of America in Washington, DC.
The St. Jude Shrine is located in the heart of Baltimore, Maryland, and has been operated and staffed by the Pallottine Fathers and Brothers for over 80 years. The Archbishop of Baltimore entrusted the Shrine to the Pallottines in 1917. Regular Novena Services were established around the outset of World War II, when devotion to St. Jude reached remarkable proportions. Today, St. Jude Shrine is the Nationwide Center of St. Jude Devotions. Like the St. Jude Shrine on Facebook.
The St. Jude Shrine is a ministry of the Society of the Catholic Apostolate - Immaculate Conception Province. Learn more by visiting http://www.sacapostles.org/our-ministries.html.
Pope John Paul II, in his homily at the Mass he celebrated at the site of the Brzezinka (Auschwitz II) Concentration Camp in 1979; called St. Maximilian Kolbe “the patron of our difficult century.” Although the dawn of a new century has since come, St. Maximilian remains a strong symbol of Christian charity today. Seventy-four years ago tomorrow, he offered up an ultimate act of charity while knowing it would cost him his own life to save another.
While Maximilian Kolbe was a prisoner at Auschwitz, several men escaped from the camp. In an attempt to deter other prisoners from trying to escape, the officers chose ten men to starve to death. When one of the men chosen expressed his anguish because he had a wife and children, St. Maximilian willingly volunteered to take his place. After two weeks without food or water, St. Maximilian was the only one of the ten still alive. At that point, he was killed by a lethal injection. Although we cannot know for certain what happened while the ten men were held in the bunker, there are reports that St. Maximilian spent much of the two weeks leading the other nine in prayer to the Blessed Mother.
Most of us will not be called to make the same sacrifice as St. Maximilian did for a stranger, but God calls each of us to works of charity and mercy. The Corporal and Spiritual Works of Mercy are simple ways to love God and to love our neighbor. This might mean sacrificing your Saturday afternoon to drive an elderly neighbor to her doctor’s appointment or to volunteer at a food pantry. Mercy might take the form of comforting a coworker or classmate (regardless of whether or not you are friends) when you notice them grieving. Mercy means not honking or cursing, but instead offering up a prayer when someone cuts you off in traffic. Mercy could mean not buying another sweater when you already have ten hanging in your closet and instead donating the money to a charity for the homeless. Every act of mercy requires some sacrifice--whether you are giving up time, money, or a bit of yourself--but there is no simpler way to tell God that you love Him.
St. Maximilian Kolbe, pray for us!
Jennifer Beckmann is an Administrative Secretary for the United States Conference of Catholic Bishops.
This past spring, Pope Francis went on a pilgrimage to the Holy Land with the motto, “So that they may be one.” On November 12, we celebrate a saint who lived by this motto, St. Josaphat.
St. Josaphat was an Eastern Rite bishop and model of Christian unity. He was martyred in an effort to bring part of the Orthodox Church into union with Rome. He was born John Kunsevich in 1580 to a Catholic family in what is now modern day Ukraine. Clergy who were seeking and supporting reunion with Rome influenced Kunsevich at a young age. This led him to become a Basilian monk and priest. He lived as a preacher and ascetic.
Josaphat was elected bishop of Vitebsk in 1617 and became archbishop of Polotsk in 1618. Through synods, catechesis, reform of the clergy, and personal example, Josaphat influenced the greater part of the Orthodox in the area of Vitebsk to unity. He remained steadfast in his beliefs by opposing Latins who saw unity only in Latin terms. Likewise he suppressed Byzantine traditions in the name of Catholic unity.
An Orthodox archbishop was appointed in Polotsk and Josaphat was accused of taking office invalidly. Many of the Byzantine Catholics were won over to allegiance to Orthodoxy. The Latin bishops of Poland did not support him. In 1623 Josaphat went to Vitebsk to bring peace and preach to churches to reconcile differences. On November 12, a mob broke into the house where he was staying, shouting hatred and violence. He was struck in the head with an axe blade mounted on a long shaft, and shot. His body was thrown into a river after the upheaval.
An article from EWTN writes, “It is important to say that there was a martyr on the Orthodox side as well, and even good men were uncertain where truth and justice lay. St. Josaphat died working for reconciliation, and peacemakers often find themselves hated by both sides.” Four hundred years later Church leaders are supporting the same cause for unity. St. Josaphat did not have all of the answers, but he did know that following Christ and working toward forgiveness and peace were worth the pain of confronting those who hated him. He was canonized by Rome as the first saint of the Eastern Church.
Pope Francis displayed this sentiment in conversations with the Orthodox Church while visiting the Holy Land a year after he spoke about the treasures of Christians. He noted that “we Christians bring peace and grace as a treasure to be offered to the world, but these gifts can bear fruit only when Christians live and work together in harmony.” He shares the convictions of St. Josaphat and the gifts they bear. It is an important reminder of the responsibility we share to promote unity among all Christians.
Sophie Jacobucci is a recent graduate of the Echo Program at Notre Dame and currently lives in Denver, Colorado.
Tomorrow we celebrate the feast day of Saint Ignatius of Antioch. Although we do not know much about his early life, the last several months of his time on earth echo throughout history. Ignatius was appointed bishop of Antioch around the year 69 AD. During his time as bishop, the emperor Trajan called him an “evil spirit who leads his people to destruction.” Ignatius, also known as Theophorus (which translates to mean “God Bearer”), answered the accusation with this: “There is but one God, who created Heaven and Earth, and all that is in them, and one Jesus, made Christ, into whose kingdom I earnestly desire to be admitted.” His defiance angered Trajan and prompted him to question whether the Jesus he spoke of was the same one crucified by Pontius Pilot. Once again in defiance, Ignatius responded, “Yes, the same, who by his death has crucified both sin and it's author, and who has proclaimed that every make of the devil shall be trodden under foot by those who bear him in their hearts.” In these statements we can see that Ignatius truly epitomizes the name Theophorus.
Because of these strong statements, Ignatius was sentenced to death by wild beasts in the Roman Colosseum. He was transported by ship from the seaport of Selucia, but did not travel directly to Rome—which proved to be a great mistake for those trying to rid the world of Christianity. All along his journey through Asia Minor, Christians would receive letters from Ignatius that strengthened their faith and united them. He was afforded traveling partners along the way. One of these friends, Philo, who was deacon of Tarsus and Agothopus, reportedly authored the tale of his martyrdom. Many friends and followers of Ignatius traveled to Rome ahead of the ship to await Ignatius' arrival. This infamous journey produced six letters to churches to the Christian communities throughout Asia Minor. He also wrote a letter to Bishop Polycarp of Smyrna, a fellow companion.
These letters not only contain some profound and famous quotes by Ignatius, but are very important and relevant to Apostolic teachings, traditions and early Church beliefs passed on from Jesus to the Apostles, bringing true meaning to Apostolic succession. These letters undoubtedly spurred the growth and strength of Christianity for centuries to come and have proved to be the basis for the development of Christian theology. Ignatius is also known for a “first” in Christian literature, when in the letter to Smyrna, the Catholic church is spoken of. The word he uses is “Katholikos,” a Greek word meaning “universal.” Ignatius said: “Wherever the Bishop appears, there, let the people be, as wherever Jesus Christ is, there is the Catholic Church.” An important fact here is that he didn't need to explain the Greek word. It is suggested by many scholars and theologians that this wasn't the first time the word had been used.
Ignatius relentlessly taught the beliefs and practices of the early Church. He stressed the value of the Eucharist, calling it “the medicine of immorality.” He taught loyalty and obedience to the bishops as the “transmitters” of the true Apostolic tradition along with the need for unity and peace. This is still very relevant to the Church today.
Prior to his arrival in Rome, Ignatius pleaded to his friends and supporters that they not interfere with his eventual death and martyrdom. He said, “I am God's wheat and shall be ground by teeth of wild animals. I am writing to all the churches to let it be known that I will gladly die for God, if only you do not stand in my way. I plead with you: show me no untimely kindness. Let me be food for the wild beasts for they are my way to God.” He also said, “I prefer death in Christ to power over the farthest limits of the earth. He who died in place of us is the one object of my quest. He who rose for our sake is my one desire.”
Leading his flock through faith and love for Jesus Christ, he became a living tradition and disciple of the early Church. Was it the end for St. Ignatius on that bloodied dirt floor of the Roman Colosseum that day? I think not. For as the Bishop of Antioch, he catapulted the growth of the Church and the “one true faith.” He achieved his life’s goal: to be in the presence of Jesus Christ for all eternity. Tomorrow we celebrate the feastday of St. Ignatius of Antioch, early Church Father, proclaimer and defender of the faith, and true disciple of Christ. We can all take inspiration from his true devotion to the Church and her mission. A celebration of a Saint, indeed!
Mark A. Straub, Sr. is a member of the Knights of Columbus and president of the parish council of Our Lady of the Woods Parish in Woodhaven, Michigan.
Just two weeks ago, Pope Francis named Fr. Kurt Burnette as the head of the Byzantine Eparchy of Passaic, in the United States. How is it, though, that the Roman Pontiff has the authority to name a bishop of an Eastern Rite? In many regards, we owe this to the work of a 16th century saint, St. Josaphat, whose feast we celebrate today, Nov. 12. The Ruthenian Church, a branch of the Eastern Church mainly found in Russia, Ukraine, Lithuania and Poland which was once part of the Eastern Church is now in full communion with Rome.
St. Josaphat, born around the year 1580, is one of few people from an Eastern Rite who has gone through the canonization process in the Roman Catholic Church. As a young man, St. Josaphat tried to live a virtuous life, which led him to a Basilian monastery in Vilna, Lithuania. His great virtue caused him to be elected abbot of his own and other monasteries, and later appointed as bishop and archbishop in Poland. While an agreement had been signed between the Ruthenian Church and the Roman Catholic Church early in his life, there were many members of the Ruthenian Church who did not want to be in communion with Rome. Neither side was completely innocent in their actions, with violence and betrayal being perpetrated on both sides. However, there were men and women on each side of this ecumenical disagreement who tried to rise above the conflict. St. Josaphat was one of these men.
For all his attempts to mend the rift between the Ruthenian Church and the Roman Church, St. Josaphat was hated by many in his native land (Lk. 4:24). Eventually, due to his work in bringing about reforms of the clergy in Lithuania and Poland, as well as efforts to bring the Ruthenian Church into better relation with Rome, he was beaten, stabbed, and shot. His body was dumped unceremoniously by his attackers into a river. Recognized as a martyr by the Roman Catholic Church, St. Josaphat was beatified in 1643 and canonized in 1867.
In the Farewell Discourse in the Gospel according to St. John, Christ is praying in the Garden of Gethsemane before His arrest. One famous line from His prayer is “that they may all be one” (Jn. 17:21). This is the work that St. Josaphat was trying to accomplish in the small corner of God’s vineyard to which he was assigned. How often do we fail to recognize the importance of Christian unity? We will soon, in 2017, be marking the 500th anniversary of the beginning of the Protestant Reformation. Within some of our lifetime’s, in 2054, we will be recognizing the end of the first millennium of the Great Schism. Our Church has been broken apart for far too long. We have failed, in many accounts, to ‘breathe with both lungs’ as Bl. John Paul said. Yet, in the spirit of St. Josaphat, great work is being done.
Popes Benedict and John Paul II did amazing work in dialoging with the Lutheran and Calvinist communities. Both of them, as well, met with Archbishop Rowan Williams, the then spiritual head of the Anglican Church. Pope Francis has continued on this same track. He has met with the Coptic Pope Tawadros II, head of Egypt’s 8 million Coptic Christians. Even the Patriarch of the Eastern Church, Bartholomew of Constantinople, was present at the inaugural Mass of Pope Francis, a step which had not happened since the Great Schism. We are witnessing historical moments in our Church today.
Let us continue to pray the words that Christ Himself prayed in the Garden, let us hope for the total unification of our Church, and let us, in all charity, always welcome home those who come back to our Mother Church. We should follow the example of St. Josaphat who, even in the face of violence and hatred, sought out peace and unity above all things.
St. Josaphat, pray for us!
Michael Phelan is in his second and final year in the Echo Program at the University of Notre Dame and serves as an Apprentice Catechetical Leader at Nativity Catholic Church in Brandon, FL, in the Diocese of St. Petersburg.