Catholic Saints & Feasts

Fr. Michael Black

"Catholic Saints & Feasts" offers a dramatic reflection on each saint and feast day of the General Calendar of the Catholic Church. The reflections are taken from the four volume book series: "Saints & Feasts of the Catholic Calendar," written by Fr. Michael Black. These reflections profile the theological bone breakers, the verbal flame throwers, the ocean crossers, the heart-melters, and the sweet-chanting virgin-martyrs who populate the liturgical calendar of the Catholic Church.

  1. 1d ago

    October 6: Saint Bruno, Priest

    October 6: Saint Bruno, Priest c. 1030–1101 Optional Memorial; Liturgical Color: White Patron Saint of Calabria, Italy, and of Germany Solitary confinement is not a punishment when it is voluntary and shared with God Today’s saint was born in an unknown year. He left his native Cologne to study in Rheims, France, as a young man and was ordained a priest around 1055. Aware of Bruno’s obvious talents, the Bishop of Rheims demanded that the young priest remain in his diocese, where Bruno became the head of Rheims’ most illustrious school for almost two decades and then Chancellor of the diocese. Bruno’s trajectory was, at this point in his life, typical of talented, educated, and well-connected priests of his era. He was destined to become a good, scholarly, and politically aware medieval bishop, the kind whose graves fill the floors and stuff the side chapels of many Gothic cathedrals. But a bad bishop altered the arc of Bruno’s trajectory. Bruno’s bishop-patron died and was succeeded by a corrupt aristocrat who had bought his office. This ecclesiastic had little concern for the Church except as a well of money and power from which he could freely drink. Revolt, sharp tensions, recriminations, and violence ensued. Everyone was damaged. Bruno withdrew from the scene, partly to avoid being named a bishop himself and partly to reevaluate what prize he was truly seeking in life. Bruno and some companions then sought out a well-known hermit in Southern France who, a few years later, would go on to found the Monastery of Citeaux, the mother foundation of the Cistercian Order. Citeaux was the very same monastery which had such an influence on Bruno’s contemporary Saint Bernard of Clairvaux. But Bruno was not meant to be a Cistercian. Still searching, Bruno and six companions approached the Bishop of Grenoble, France, who was favorable to their plan and granted them a remote location in the French Alps called Chartreuse. It was 1085. Saint Bruno’s successors reside at the Grande Chartreuse to this day, living the part hermit, part community of prayer, part work, part study, all poor, and all silent existence of Carthusian monks that Bruno envisioned.Though Bruno founded the Grande Chartreuse, he did not remain there for long. A former pupil of Bruno’s had become Pope, and he needed Bruno’s hand on the rudder to help him navigate the ship of the Church in the rough seas of medieval ecclesiastical politics. So Bruno moved to Rome and lived in a cell amidst the crumbled arches and half walls of the Baths of Diocletian. His every intention of returning to the Grande Chartreuse was frustrated. The Pope compelled Bruno to remain in Italy in case his services were needed, even as the Pope and his court were on the run from determined enemies. Resigned to his exile, and refusing an appointment as bishop in Southern Italy, in about 1094 Bruno and some followers spawned a mini-Chartreuse in Calabria, Italy, called La Torre, although this second foundation was later to be absorbed into the Cistercian Order. Bruno died there, living in silence as a monk. He was never formally canonized and left no rule for his Order, leaving that task to a successor. Saint Bruno had a burning love for the Holy Eucharist and for the Virgin Mary. Silence was also his muse. God speaks beautifully through His creation, but one must “hear” God’s silence to understand Him. Silence is a powerful form of speech, a negative word which God, as the Father of a large family, often uses to communicate. The internal word is not less of a word because it remains unspoken. A word is an internal mental tool for organizing thought before it is a means of communication. God’s own internal Word was so powerful that it became flesh and blood, a living Word more powerful than mere spoken language. Words are a form of action, but they can also limit meaning. God speaks most deeply in the action of creation, through His Son and in silence. As lovers know, a glance, a touch, a smile, a thought is sufficient. Words may add to these things, but they can also subtract from them. It has been said that even if a marble statue of Saint Bruno could stretch open its mouth, he would still keep his vow and remain silent, for “When words are many, transgression is not lacking” (Prv 10:19). Saint Bruno, your life of generous and active service to the Church was curtailed, and you chose the better portion, seeking God in silence, poverty, study, and prayer. Help all who are in the world to emulate your quiet dedication, focus, and endurance.

    October 6: Saint Bruno, Priest
  2. 1d ago

    October 6: Blessed Rose Marie Durocher, Virgin (U.S.A.)

    October 6: Blessed Rose Marie Durocher, Virgin (U.S.A.) 1811–1849 Optional Memorial; Liturgical Color: White Invoked against the loss of parents When the call came, she was prepared to say “Yes” The story of today’s Blessed is largely one of waiting for the hammer to strike. Years of quiet, humble, and faithful generosity to family, the Church, and students prepared Eulalie (her baptismal name) for the moment when she was asked to sacrifice her entire life, eliciting from her a full throated “Yes.” Eulalie was born into a successful Quebecois family of eleven children, where sharing, sacrifice, and service were not extraordinary but simply the way things were. Three of her brothers became priests, and a sister became a nun. At the age of twelve, Eulalie entered the convent boarding school where her sister was a novice. But poor health impeded her acceptance into Montreal’s Congregation of Notre Dame. Her boarding school classmates noted Eulalie’s sterling character, charm, meekness, and delicate attentiveness to the will of God. When her mother died prematurely in 1830, Eulalie took on a maternal role, caring for her siblings and making the family’s house a home. A year later she, her father, and the family moved onto the premises of a parish where her brother was the priest. For twelve years, Eulalie served as the parish secretary and housekeeper, all the while keenly noting the desperate need for a religious congregation to educate the mass of rich and poor children of Quebec who remained ignorant for lack of schools. In 1841, the great Bishop Eugene de Mazenod of Marseilles, France, the founder of the Missionary Oblates of Mary Immaculate, was coordinating with a Canadian priest to send a teaching order of sisters to Quebec. Eulalie learned of the effort and committed herself in advance. But it was not God’s will and the plan failed. Along with her earlier non-acceptance by the convent, this was the second great disappointment of Eulalie’s life. The Church was not yet ready to accept her “Yes.” Her long engagement with Christ would again be delayed before the two could be permanently bonded at the altar. When he realized his French-based missionary plan would fail, Bishop Mazenod recommended to the Bishop of Montreal that he start his own local congregation of teaching sisters. After the usual steps had been completed, in 1843 Eulalie’s dream came true. When the hammer finally struck and she was asked to become a sister, Eulalie’s powder was dry, her aim true, and her life ready to hit its target. The Bishop of Montreal, moreover, not only asked her to join the new Congregation but to lead it! Two other women trained with Eulalie under the guidance of an Oblate priest. In 1844 the three took vows and received the religious habit, with Eulalie taking the religious name Marie-Rose. The Sisters of the Holy Names of Jesus and Mary were born, with Sister Marie-Rose Durocher as the Mother Superior. The services of the new Congregation were in intense demand, and the sisters responded with due generosity. The number of students exploded, new convents were established, and vocations flourished. In just five years, by 1849, there were four convents of the Holy Names’ Sisters educating hundreds of boys and girls in both French and English. Our Blessed, though, had never conquered her poor health, and the non-stop work of the new Congregation weakened her already fragile frame. Sister Marie-Rose died in 1849 at the age of thirty-eight. Her marriage to Christ was late but not long. In 1927 the local effort to investigate her heroic virtue commenced, leading to her beatification by Pope Saint John Paul II in 1982. With one more verified miracle, our Blessed will be canonized a saint. Blessed Marie-Rose lived a mostly quiet life of service to others, observing and absorbing where her spiritual and practical skills could most fruitfully be utilized. She was ready through long practice when the call to generosity finally came. Blessed Marie-Rose, inspire all educators to dedicate themselves fully to the needs of the young so in need of religious instruction. May your example lead Catholic teachers to see their work as a vocation in service to Christ more than a mere profession in service to the world.

    October 6: Blessed Rose Marie Durocher, Virgin (U.S.A.)
  3. 2d ago

    October 5: Saint Faustina Kowalska, Virgin

    October 5: Saint Faustina Kowalska, Virgin 1905-1938 Optional Memorial: Liturgical Color: White Patron Saint of Mercy Her humble sail caught a powerful theological wind The martyr Saint Faustino was killed in the second decade of the second century in northern Italy under the emperor Hadrian. Nothing else is known of him. Today’s saint was baptized Helen and, for unknown reasons, was given the martyr’s name when making her first religious vows. Saint Faustino must be honored, and grateful, to share his name with so holy and consequential a nun as Saint Maria Faustina Kowalska, who was canonized in 2000, and whose optional memorial was added to the Church’s universal calendar in 2020. Saint Faustina was a peasant in the best sense of the word. She could read and write but otherwise attended school for only a few years in her rural village in central Poland. Her large and pious family needed her hand on the plow, financially speaking, and so at the age of sixteen young Helen Kowalska obtained work as a housekeeper in nearby towns. She was expert in the domestic arts of sewing, cleaning, cooking, and the related skills which convert a house into a home. These skills served her well, but not long, in the convents where she resided throughout her short life. While she felt called to be a religious sister as a child, Helen’s parents were reluctant to let her enter a convent at too tender an age. But then, in her late teens, Christ appeared and spoke to Helen in mysterious and deeply personal encounters, demanding that she not keep Him waiting much longer. These visions propelled the pious teen to seek acceptance in a big-city convent. She moved to Warsaw at nineteen, received advice from a sympathetic priest, and knocked on the doors of various convents hoping that one of them, just one, would accept her. One finally did. After proving herself in its novitiate, she took solemn vows and spent the rest of her life as a faithful nun doing humble chores alongside her religious sisters in convents in Poland and present-day Lithuania. Like so many saints, the unseen vigils, prayers, mortifications, fasts, and sufferings were Faustina’s real life, while the visible realities seen by her fellow religious and the occasional visitor were of lesser importance. And what went unseen in Saint Faustina’s life was astounding! This humble nun experienced remarkably vivid, high-octane, technicolor, 3-D visions of Jesus Christ in the chapel, behind the door, in her cell, and around every corner for many years. Jesus’ strong voice spoke to her in a direct and unmistakably clear manner about His desires for her life. He commanded her, repeatedly, to spread the message of Divine Mercy. So Faustina had an artist paint a famous image of Christ with two rays emanating from his chest, promoted a liturgical feast day in honor of the Divine Mercy on the Sunday after Easter, and kept an exhaustive diary chronicling the content of her vivid spiritual experiences. Saint Faustina’s message is not really Saint Faustina’s message. It is God’s message. God wants mankind to know, and to feel, the Divine Mercy oozing out of the heart of Christ. This mercy, unlike human or judicial mercy, can wash away even the most wretched sins. God’s mercy is not in competition with his justice but is an over abundance of justice. God knows all things and forgives all things when His mercy is freely requested. The modern western world is very focused on questions of justice – racial justice, economic justice, environmental justice, etc… But it is, at the same time, opposed to judging. This dichotomy of favoring justice but abhorring judging is incongruous. The modern west suffers from similar tensions regarding the virtue of mercy. An American Cardinal noted years ago that modern secular culture permits, even promotes, practically everything. It seems that no moral aberration, sin, or dysfunctional behavior is not smiled upon as a rightful expression of personal freedom. And yet…modern secular culture forgives almost nothing. “Just Do it!” But, beware, when you do do it, you might never be forgiven for having done it. The message of Divine Mercy is that because all can be forgiven, all relationships can be restored. Relationships precede our rights and even our choices. We are more than our choices! We are more than our rights! And when we receive mercy, or extend mercy to others, our relationships with ourselves, with friends, family, nature, and God are restored. Every expression or reception of mercy is like a mini jubilee-year. Every traveler returns home, every field lies fallow, and every debt is forgiven. Mercy is the father waiting on the ridge. He sees the ragged figure on the horizon limping home in the evening light. The petition for mercy. The granting of mercy. The tight embrace. The relationship restored. The ring on his finger. The robe on his back. The calf on the spit. The feast begins. Divine Mercy conquers all. Saint Faustina, your humble and generous service to the Church included sharing your visions and the message of Divine Mercy. Help all who seek your intercession to be blessed with your same virtue and your same docility to God’s will.

    October 5: Saint Faustina Kowalska, Virgin
  4. 4d ago

    October 4: Saint Francis of Assisi

    October 4: Saint Francis of Assisi c. 1182–1226 Memorial; Liturgical Color: White Patron Saint of animals, ecology, and merchants. Co-patron of Italy A merchant’s son of eccentric sensibilities goes radical Though originally baptized by his mother as Giovanni (John) in honor of Saint John the Baptist, today’s saint was renamed Francesco, or “Frenchy,” by his father Pietro de Bernardone after Pietro returned home from trading in France. Pietro loved France, and his son’s romantic, troubadour spirit likely flowed from that same cultural source. Francesco grew up in a middle-class home that engaged in the sale of fine cloth. Francis was a skilled merchant in the family business, but he enjoyed spending money more than earning it. He was a man about town, a leader among his friends, and well liked for his concern for others. He was also a failed knight. When he was twenty, Francis joined a civic-minded Assisi militia in a battle against a neighboring city. When the militia was routed, Francis was spared death and instead held for ransom due to his fine livery. He was held prisoner in a rank dungeon for a year before the ransom was paid. He returned to Assisi a more reflective man. Subsequent military service for the Papal States ended abruptly when Francis heard a voice tell him, “Follow the master rather than the man.” He sold his expensive armor and horse, returned home, and began to spend hours in prayer. Shortly after this turning point, Francis met a leper on the outskirts of Assisi. He initially recoiled, but then dismounted, gave the man some money, and kissed his putrid hand. This was the start of his frequent visits to leper houses and hospitals. When Francis heard a voice from the cross say to him, “Francis, go and repair my church, which as you can see is in ruins,” he sold a large amount of cloth and his father’s horse at a neighboring market town. Coming back to Assisi, he donated the proceeds to a priest at the church of San Damiano on the outskirts of Assisi. Francis’ father was irate. His son had sold cloth from the family store, and a horse, and had then given away money that was not his. This was stealing, and Francis was put in prison. A dramatic scene then unfolds between Francis and his father in a church square, in the presence of Bishop Guido of Assisi and his court. Pietro demands the return of his money. The Bishop supports him and says the Church cannot accept stolen money. Francis returns the coins. But then Francis goes further. Piece by piece, he removes his clothing until he is naked before everyone’s eyes. He then says, “From now on I will not say ‘My Father, Pietro Bernardone’ but ‘Our Father, who art in heaven.’” There is not a single reference in any contemporary Franciscan document to Pietro after this dramatic incident. Francis was now cut off, disinherited, and on his own. Francis eventually begins to wear a rough smock which he ties around his waist with a cord. He lives alone in absolute poverty, prays, helps the sick, rebuilds nearby run-down chapels, and preaches and begs in Assisi. Men begin to follow his lead, and the first fire of the worldwide Franciscan order ignites. The “Lesser Brothers of Assisi” is recognized by the Pope, Francis is ordained a deacon, and the Order’s explosive growth can only be called miraculous. Saint Francis is the first great founder of a religious order since Saint Benedict in the 500s. By sheer allure of personality, holiness, and vision, not intellect or organizational skill, he imparted a mysteriously powerful charism to his followers. He was ardent in his love for the Holy Eucharist and insisted that churches be well kept in honor of the Lord’s physical presence. Francis died in his forty-fourth year and was canonized just two years later, in 1228. Saint Francis may be the most well-known person of the second millennium. A measure of his massive impact can be gauged by observing that it is not uncommon for Saint Francis to be seen as the ideal of Christian virtue and poverty, even over and above the religion’s very founder. Saint Francis of Assisi, you held the Holy Eucharist in such holy reverence you dared not be ordained a priest. Your love of the Word of God complimented your love of His creation. Help all Christians to have your same balance of love for God, the Sacraments, and all God’s creation.

    October 4: Saint Francis of Assisi
  5. 5d ago

    October 2: The Holy Guardian Angels

    October 2: The Holy Guardian Angels Memorial; Liturgical Color: White A personal spiritual bodyguard watches your back Intuition is a fully formed way of thinking. It is more than just the occasional hunch or subtle perception. Native instinct, or “gut,” is used to calculate, discern, and decide on matters big and small throughout daily life. We think we are dryly logical about a decision to trust one accountant and not another, to frequent this store over that, or to confide in this new friend rather than that old one. But in reality it may just be a small mustard stain on the accountant’s shirt collar that convinces us that he is not the right man for the job. Squinty eyes, a weak handshake, a laugh, or just the way someone holds open the door or sips their coffee. We pay very close attention to the slightest nuances of facial gestures, body language, and tone of voice to draw immediate conclusions about people. We are not as coldly rational as we like to think. So when an atheist, for example, walks alone down a remote country road in the dark of night and hears a long lost voice in the whistling wind, or sees tree branches twist themselves into a bony finger, he grows frightened. If he were to feel the breathy presence of someone hovering just over his shoulder at that same moment, the atheist’s sober rationality would be worth nothing. His valves of feeling and intuition would be fully open, the pores of his mind would be absorbing every ounce of strange reality, and a shiver of fright would run up his spine like an electrical charge. He would be in full contact with a reality as elusive to describe, yet as normal to experience, as intuition itself. The holy guardian angels are created spirits, whereas God is an uncreated spirit. A man, however, is more than a spirit. He is an enfleshed soul procreated by parents who participate in God’s creative act. Though we are part spirit and part matter, we can nonetheless imagine what it would be like to be a pure spirit, like an angel. We close our eyes and imagine standing at the pinnacle of the Eiffel Tower in Paris and suddenly we are there, gazing over the City of Lights. The mind travels, the imagination soars, the soul reflects. It’s our body that keeps our feet planted in one place and time. But if mind, soul, and imagination were not so tethered, then we would zip around the universe like an angel, a spirit unleashed, held back by nothing. God created the angels like He created us, out of nothing. God’s will is creative in the strict sense of that word. “Let there be light,” He said, and there was light. His will brings worlds into creation and maintains them there. God willed the angels into creation to communicate His messages, to protect mankind, and to engage in spiritual battle with fallen demon angels. The age-old tradition of the Church is that every Christian, and perhaps every human being, has an angel guardian protecting him from physical and spiritual harm. Christ warned, “Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven” (Mt 18:10). An angel was at Christ’s side in the Garden of Gethsemane, and an angel delivered Saint Peter from prison. The Fathers of the early Church wrote prolifically about the dense realm of the spirit inhabited by angels. The Catechism of the Catholic Church notes that the angels belong to Christ. “They are his angels” (CCC #331). The Catechism also quotes Saint Basil, “Beside each believer stands an angel as protector and shepherd leading him to life” (CCC #336). We intuit that the world was made for more than just us, whether those “others” are lit with holiness or obscured by darkness. Some people scan the skies for alien ships in Low-Earth Orbit. Others listen for strange patterns of speech transmitted like radio signals through the cosmos. Is there life on Mars? Are there colonies behind the sun? There is no need to search so far, to seek life in the cold blackness of space. There are spirits all around us. Some need to walk down a dark country road to finally touch the realm of the spirit. Others are more fortunate and know from childhood that our guardian angels are present and accounted for, standing right over our shoulder, at God’s constant command to serve and protect. Holy Guardian Angels, we implore your continued vigilance over our lives. Keep us from physical and spiritual harm, increase our trust in your presence, and remind us to turn to you when our well-being is threatened in any way.

    October 2: The Holy Guardian Angels
  6. 6d ago

    October 1: Saint Thérèse of the Child Jesus, Virgin and Doctor

    October 1: Saint Thérèse of the Child Jesus, Virgin and Doctor 1873–1897 Memorial; Liturgical Color: White Patron Saint of florists, missions, and aviators A sensitive country girl wades into the deep Thérèse Martin was a weepy child, as emotionally brittle as porcelain. She was easily offended and easily pleased. A furled brow or a sideways glance from her father would dissolve her into tears. A beautiful flower or a kind word and she would beam a smile. She grew up in a brotherless home. Her father, an uncle, and priests were the men in her life. Her parents were canonized in 2015, the only married couple ever raised to the altars. Thérèse and her four sisters all became nuns, with the cause for beatification and canonization of her sister Léonie being opened in 2015. The Martin home was totally absorbed in the mysteries of God, prayer, saints, the Sacraments, and the Church. Thérèse grew up in Normandy, a region of Northern France. She left only once, to go on a month-long pilgrimage to Italy, where she met Pope Leo XIII at a public audience and begged his special permission to enter the Carmelites before the required age. On this trip she was also the object of some tender male glances. Conscious of her delicate emotions and eager to flee the world’s “poisonous breath,” upon returning from Italy Thérèse pulled every lever to enter her local Carmel. She finally entered at the age of fifteen in 1888. She was given the religious name “of the Child Jesus” and received permission to adopt a second name too, “of the Holy Face.” Once the door of the convent shut behind her, it never reopened. Her short life ended there just nine years later. Thérèse was a dedicated nun who strictly followed the demanding Carmelite rule. She kept silence when required, avoided seeking out her blood sisters, fasted, ingratiated herself with nuns she did not naturally find sympathetic, and spent long hours in prayer and work. In the convent, Thérèse’s childish sweetness matured into a more durable spirituality. Her sensitivity mellowed. She was able to accept criticism. Her youthful presumption that all priests were as perfect as diamonds became more realistic, and she prayed and sacrificed ardently for priests. The hard realities of convent life narrowed Thérèse’s spiritual goals. She no longer desired to be a great soul like Saint Joan of Arc. But with this narrowing came a deepening, a concentrated focus. She decided she would be God’s heart, not His hands or feet or mind. She decided that the only way she could fly close to the blazing sun of the Holy Trinity would be to become small. Her petite voie (“little way” or “by small means”) was to spiritually reduce herself to a tiny creature carried in the claws of the divine eagle, Jesus Christ. As Christ soared in the heavens, she would be in His grasp, going only where He could go, until she was burned up in the Father-Son-Spirit love of the fireball of the Trinity. This was no broad path or wide way but a little way for a great soul. The goal was to reduce oneself to nothing so the Lord could transport you. The goal was to remove the “self” from “oneself.” When Thérèse’s sister Céline entered the convent in 1894, she was given permission to bring her camera. Céline's pictures of Thérèse would be among the first ever taken of a saint. They complimented Thérèse’s letters and spiritual writings perfectly, heightening interest in Thérèse after she died. The intriguing photos and profound writings hinted at the secret depths concealed behind a convent’s four walls. Saint Thérèse suffered intensely from tuberculosis and died at an age when many lives are just beginning to flower. She was canonized in 1925, declared co-patron of France in 1944, and named the thirty-third Doctor of the Church by Pope Saint John Paul II in 1997, the youngest Doctor to date and probably the youngest the Church will ever recognize. Saint Thérèse of the Child Jesus and of the Holy Face, you discovered deep truths in a confined space. Your soul was fertile ground for the mysteries of our faith. Lend heavenly assistance to all who try to emulate your example of suffering, prayer, and tender dedication to God.

    October 1: Saint Thérèse of the Child Jesus, Virgin and Doctor
  7. Sep 30

    September 30: Saint Jerome, Priest and Doctor

    September 30: Saint Jerome, Priest and Doctor c. 345–420 Memorial; Liturgical Color: White Patron Saint of archeologists, Biblical scholars, and librarians A prickly scholar translates the Bible into Latin forever and always Today’s saint was living in Antioch in the 370s when he had a vision. Jerome was standing in the presence of the seated Christ, who asked him who he was. “I am a Christian,” Jerome responded. “LIAR!” Jesus yelled. “You are a Ciceronian, not a Christian, for where your treasure is, there also is your heart.” Jerome indeed loved Cicero and other Latin stylists. The fine prose in their works gave him the greatest pleasure. But Jerome had also been reared in a Christian home, been baptized as an adult in Rome, and had frequently descended into the darkened catacombs to pray at the tombs of the martyrs and saints. His double identity as a scholar of Latin and Greek rhetoric on the one hand, and as a committed Christian on the other hand, dueled within him. Jerome fervently loved God and the Catholic religion with all his soul, but it was a troubled soul. Jerome was full of spit and vinegar. He was a complex man and a complex saint. Saint Jerome was born in an unknown year in a region northeast of Venice, Italy. His father sent him as a young man to Rome to perfect his education under a famous tutor. Jerome was a superb student and mastered Latin and Greek. At about the age of thirty, he decided to become a monk and traveled to the desert of Syria. For four years he lived a life of austerity, penance, and isolation. He fasted from the classics he loved so much and instead studied Hebrew from a Jewish convert. When he finally came out of the desert, he was ordained a priest in Antioch but never truly exercised any priestly ministry. He studied under the great Saint Gregory Nazianzen in Constantinople and began to publish some translations and biblical commentaries. Around 382 Jerome went to Rome with his bishop to serve as an interpreter and aide. Jerome so impressed Pope Saint Damasus that the Pope then invited the young Jerome to be his secretary. At this point, in his forties and while living in Rome, Jerome began the monumental task of translating the entire Bible into Latin from original Greek and Hebrew texts. It would take him years. The existing Old Latin Bible was not cohesive but a jumble of texts stitched together under one cover. Various scholars had generated divergent translations for purely local use. So the Gospel of John in a Jerusalem-based manuscript differed from the same Gospel in a manuscript in Gaul. The one Church, spread throughout the known world, needed one Bible to match its broad scope and theological unity. Jerome was the man for the job. After just a few years in Rome, after the death of his patron Pope Damasus, and due to the enemies his blunt words and fiery temper always seemed to create, Saint Jerome left Rome for the Holy Land. He lived in a cave near Bethlehem and focused on translating. Some holy and pious women from Rome followed him there and formed a quasi-monastic community around him. Jerome’s translation, known as the Vulgate, became the standard Latin version of the Bible over time, pushing the Old Latin version into oblivion. The Council of Trent formally stated that the Vulgate was the official Bible of the Catholic Church. So Catholicism has a “The Bible,” a claim which no other church can make. No “The Bible” ever floated down from heaven on a golden pillow. Except for Jerome’s, a “The Bible” doesn’t exist. There are thousands of ancient scraps of Scripture from hundreds of ancient texts from scores of libraries and monasteries in dozens of countries, but a publisher and its consultants ultimately choose which texts to include in any published Bible and which to exclude. Catholicism has no such flimsy process. Its sacred word is not dependent on scholarly fashion and whim. It has a baseline. The Vulgate is like a dropped anchor resting on the ocean floor. It keeps the ship of the Church from drifting. Catholicism is a religion of the Word more than of the Book, but it has a definitive book, nonetheless. The fiery Saint Jerome died peacefully in 420, exhausted from his scholarly labors and life of penance. His remains can be found directly below the high altar of Saint Mary Major Basilica in Rome in a handsome porphyry sarcophagus. Saint Jerome, you lived a life dedicated to studying the Word of God, to penance, and to prayer. You placed your knowledge and scholarly gifts at the service of the Church which used them wisely. Help all the faithful to serve the Church as much as the Church serves them.

    September 30: Saint Jerome, Priest and Doctor
  8. Sep 29

    September 29: Saints Michael, Gabriel, & Raphael, Archangels

    September 29: Saints Michael, Gabriel, & Raphael, Archangels Feast; Liturgical Color: White Patrons of soldiers (Michael); mailmen (Gabriel); travelers and the blind (Raphael) The air between God and man is thick with mystical beings It is a principle of Catholic theology that salvation is mediated, that individual man does not go to God alone, and that God does not come to man alone. This means that there are layers of words, symbols, art, priests, nuns, catechists, music, books, churches, shrines, and endless other things and places and people that channel God to us. Even using the name “God” or “Father” or “Jesus Christ” presupposes the mediation of language. So although someone may say they want to “cut out the middleman”of the Church and go directly to God, they can’t. At some point in their youth, they absorbed who God was from others, so even the most basic, apparently innate knowledge we have of God is mediated, if only by nature itself. Today’s feast is about the created spiritual beings known as angels who fill the space between God and man, communicating His message, protecting man from harm, and battling against the armies of Satan. The Archangels Michael, Gabriel, and Raphael transmit some of God’s most important messages. Michael leads the war cry in a mysterious, metaphysical battle against the Devil and his minions in the Book of Daniel. "There is no one with me who contends against these princes except Michael, your prince” (Dn 10:21), and "At that time Michael, the great prince, the protector of your people, shall arise” (Dn 12:1). Michael means “Who is like God.” Gabriel is an essential figure in the events surrounding the Incarnation. We first meet him in the Jerusalem Temple, announcing the birth of Saint John the Baptist to his father, Zachary: "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news" (Lk 1:19). He later conveys the message of all messages to the Virgin Mary, eliciting her “Yes” to God’s sublime invitation. Gabriel means “the strength of God.” Raphael appears in the disguise of a man in the Book of Tobit, guiding the young Tobiah along his journey. "…God sent me to heal you and Sarah your daughter-in-law. I am Raphael, one of the seven angels who stand ready and enter before the glory of the Lord" (Tb 12:14–15). Raphael means “God heals.” The Old Testament description of the angels worshipping before the throne of God is one of fierce power: “...each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” (Is 6:2–3) These beings are far from the pudgy, pillow-soft, fat-cheeked baby angels so often depicted in art. Today’s feast is for the mighty six-winged angels, the deadly serious ministers of God’s messages. These Archangels engage in consequential spiritual battle, know that God and His Word are not frivolous, and carry out their missions as emissaries of the Most-High. We invoke them now just as Saint Patrick did in the fifth century: “I arise today through the strength of the love of cherubim, in the obedience of angels, in the service of archangels, in the hope of resurrection to meet with reward.” Amen. Archangels Michael, Gabriel, and Raphael, we invoke your powerful intercession before the throne of God in heaven. By your spiritual assistance, protect us from harm, heal us of our infirmities, and convey to us God’s will for our lives.

    September 29: Saints Michael, Gabriel, & Raphael, Archangels
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About

"Catholic Saints & Feasts" offers a dramatic reflection on each saint and feast day of the General Calendar of the Catholic Church. The reflections are taken from the four volume book series: "Saints & Feasts of the Catholic Calendar," written by Fr. Michael Black. These reflections profile the theological bone breakers, the verbal flame throwers, the ocean crossers, the heart-melters, and the sweet-chanting virgin-martyrs who populate the liturgical calendar of the Catholic Church.

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