Saints 1

God's mercies shall be my song for ever

May the comfort and grace of the Holy Spirit be yours for ever, most honored lady. Your letter found me lingering still in this region of the dead, but now I must rouse myself to make my way on to heaven at last and to praise God for ever in the land of the living; indeed I had hoped that before this time my journey there would have been over. If charity, as Saint Paul says, means to weep with those who weep and rejoice with those who are glad, then, dearest mother, you shall rejoice exceedingly that God in his grace and his love for you is showing me the path to true happiness, and assuring me that I shall never lose him.

The divine goodness, most honored lady, is a fathomless and shoreless ocean, and I confess that when I plunge my mind into thought of this it is carried away by the immensity and feels quite lost and bewildered there. In return for my short and feeble labors, God is calling me to eternal rest; his voice from heaven invites me to the infinite bliss I have sought so languidly, and promises me this reward for the tears I have so seldom shed.

Take care above all things, most honored lady, not to insult God's boundless loving kindness; you would certainly do this if you mourned as dead one living face to face with God, one whose prayers can bring you in your troubles more powerful aid than they ever could on earth. And our parting will not be for long; we shall see each other again in heaven; we shall be united with our Savior; there we shall praise him with heart and soul, sing of his mercies for ever, and enjoy eternal happiness. When he takes away what he once lent us, his purpose is to store our treasure elsewhere more safely and bestow on us those very blessings that we ourselves would most choose to have.

I write all this with the one desire that you and all my family may consider my departure a joy and favor and that you especially may speed with a mother's blessing my passage across the waters till I reach the shore to which all hopes belong. I write the more willingly because I have no clearer way of expressing the love and respect I owe you as your son.

T1308 Ambrose, bishop, an exposition of psalm 118 by the Saint

Faithful witnessing to Christ

To enter the kingdom of God we must endure many tribulations. If there are many persecutions, there are many testings; where there are many crowns of victory, there are many trials of strength. It is then to your advantage if there are many persecutors; among many persecutions you may more easily find a path to victory.

Take the example of the martyr Sebastian, whose birthday in glory we celebrate today. He was a native of Milan. At a time when persecution either had ceased or had not yet begun or was of a milder kind, he realized that there was only slight, if any, opportunity for suffering. He set out for Rome, where bitter persecutions were raging because of the fervor of the Christians. There he endured suffering; there he gained his crown. He went to the city as a stranger and there established a home of undying glory. If there had been only one persecutor, he would not have gained a martyr's crown.

The persecutors who are visible are not the only ones. There are also invisible persecutors, much greater in number. This is more serious. Like a king bent on persecution, sending orders to persecute to his many agents, and establishing different persecutors in each city or province, the devil directs his many servants in their work of persecution, whether in public or in the souls of individuals. Of this kind of persecution Scripture says: All who wish to live a holy life in Christ Jesus suffer persecution. "All" suffer persecution; there is no exception. who can claim exemption if the Lord himself endured the testing of persecution? How many there are today who are secret martyrs for Christ, giving testimony to Jesus as Lord! The Apostle knew this kind of martyrdom, this faithful witnessing to Christ; he said: This is our boast, the testimony of our conscience.

B1282 Ambrose, bishop From a treatise on Cain and Abel by the Saint

Pray especially for the whole body of the Church

Offer God a sacrifice of praise and fulfill your vows to the Most High. If you praise God you offer your vow and fulfill the promise you have made. So the Samaritan leper, healed by the Lord's word of command, gained greater credit than the other nine; he alone returned to Christ, praising God and giving thanks. Jesus said of him: There was no one to come back and thank God except this foreigner. He tells him: Stand up and go on your way, for your faith has made you whole.

The Lord Jesus, in his divine wisdom, taught you about the goodness of the Father, who knows how to give good things, so that you might ask for the things that are good from Goodness itself. He urges you to pray earnestly and frequently, not offering long and wearisome prayers, but praying often, and with perseverance. Lengthy prayers are usually filled with empty words, while neglect of prayer results in indifference to prayer.

Again, Christ urges you, when you ask forgiveness for yourself, to be especially generous to others, so that your actions may commend your prayer. The Apostle, too, teaches you how to pray: you must avoid anger and contentiousness, so that your prayer may be serene and wholesome. He tells you also that ever place is a place of prayer, though our Savior says: Go into your room.

But by "room" you must understand, not a room enclosed by walls that imprison your body, but the room that is within you, the room where you hide your thoughts, where you keep your affections. 'This room of prayer is always with you, wherever you are, and it is always a secret room, where only God can see you.

You are told to pray especially for the people, that is, for the whole body, for all its members, the family of your mother the Church; the badge of membership in this body is love for each other. If you pray only for yourself, you pray for yourself alone. If each one prays for himself, he receives less from God's goodness than the one who prays on behalf of others. But as it is, because each prays for all, all are in fact praying for each one.

To conclude, if you pray only for yourself, you will be praying, as we said, for yourself alone. But if you pray for all, all will pray for you, for you are included in all. In this way there is a great recompense; through the prayers of each individual, the intercession of the whole people is gained for each individual. There is here no pride, but an increase of humility and a richer harvest from prayer.

T1310 Ambrose, bishop, AGNES, VIRGIN AND MARTYR a treatise On Virgins by the Saint

Too young to be punished, yet old enough for a martyr's crown

Today is the birthday of a virgin; let us imitate her purity. It is the birthday of a martyr; let us offer ourselves in sacrifice. It is the birthday of Saint Agnes, who is said to have suffered martyrdom at the age of twelve. The cruelty that did not spare her youth shows all the more clearly the power of faith in finding one so young to bear it witness.

There was little or no room in that small body for a wound. Though she could scarcely receive the blow, she could rise superior to it. Girls of her age cannot bear even their parents' frowns and, pricked by a needle, weep as for a serious wound. Yet she shows no fear of the bloodstained hands of her executioners. She stands undaunted by heavy, clanking chains. She offers her whole body to be put to the sword by fierce soldiers. she is too young to know of death, yet is ready to face it. Dragged against her will to the altars, she stretches out her hands to the Lord in the midst of the flames, making the triumphant sign of Christ the victor on the altars of sacrilege. She puts her neck and hands in iron chains, but no chain can hold fast her tiny limbs.

A new kind of martyrdom! Too young to be punished, yet old enough for a martyr's crown; unfitted for the contest, yet effortless in victory, she shows herself a master in valor despite the handicap of youth. As a bride she would not be hastening to join her husband with the same joy she shows as a virgin on her way to punishment, crowned not with flowers but with holiness of life, adorned not with braided hair but with Christ himself.

In the midst of tears, she sheds no tears herself. The crowds marvel at her recklessness in throwing away her life untasted, as if she had already lived life to the full. All are amazed that one not yet of legal age can give her testimony to God. So she succeeds in convincing others of her testimony about God, though her testimony in human affairs could not yet be accepted. What is beyond the power of nature, they argue, must come from its creator.

What menaces there were from the executioner, to frighten her; what promises made, to win her over; what influential people desired her in marriage! She answered: "To hope that any other will please me does wrong to my Spouse. I will be his who first chose me for himself. Executioner, why do you delay? If eyes that I do not want can desire this body, then let it perish." She stood still, she prayed, she offered her neck. You could see fear in the eyes of the executioner, as if he were the one condemned; his right hand trembled, his face grew pale as he saw the girl's peril, while she had no fear for herself. One victim, but a twin martyrdom, to modesty and to religion; Agnes preserved her virginity, and gained a martyr's crown.

T1304 Athanasius, bishop, the Life of Saint Anthony by the Saint

Saint Anthony receives his vocation.

Saint Anthony, the celebrated Father of Monks, was born in Egypt around the year 250. After his parents died he distributed his property to the poor and, beginning a life of penance, withdrew into solitude. He attracted disciples and labored on behalf of the Church, giving support to believers during the persecution of Diocletian and assisting Saint Athanasius against the Arians. He died in 356.

When Anthony was about eighteen or twenty years old, his parents died, leaving him with an only sister. He cared for her as she was very young, and also looked after their home. Not six months after his parents' death, as he was on his way to church for his usual visit, he began to think of how the apostles had left everything and followed the Savior, and also of those mentioned in the book of Acts who had sold their possessions and brought the apostles the money for distribution to the needy. He reflected too on the great hope stored up in heaven for such as these. This was all in his mind when, entering the church just as the Gospel was being read, he heard the Lord's words to the rich man: If you want to be perfect, go and sell all you have and give the money to the poor--you will have riches in heaven. Then come and follow me.

It seemed to Anthony that it was God who had brought the saints to his mind and that the words of the Gospel had been spoken directly to him. Immediately he left the church and gave away to the villagers all the property he had inherited, about 200 acres of very beautiful and fertile land, so that it would cause no distraction to his sister and himself. He sold all his other possessions as well, giving to the poor the considerable sum of money he collected. However, to care for his sister he retained a few things.

The next time he went to church he heard the Lord say in the Gospel: Do not be anxious about tomorrow. Without a moment's hesitation he went out and gave the poor all that he had left. He placed his sister in the care of some well known and trustworthy virgins and arranged for her to be brought up in the convent. Then he gave himself up to the ascetic life, not far from his own home. He kept a careful watch over himself and practiced great austerity. He did manual work because he had heard the words: If anyone will not work, do not let him eat. He spent some of his earnings on bread and the rest he gave to the poor.

Having learned that we should always be praying, even when we are by ourselves, he prayed without ceasing. Indeed, he was so attentive when scripture was read that nothing escaped him and because he retained all he heard, his memory served him in place of books.

Seeing the kind of life he lived, the villagers and all the good men he knew called him the friend of God, and they loved him as both son and brother.

T1505 Augustine, bishop, a sermon by the Saint

The martyrs realized what they taught

This day has been made holy by the passion of the blessed apostles Peter and Paul. We are, therefore, not talking about some obscure martyrs. For their voice has gone forth to all the world, and to the ends of the earth their message. These martyrs realized what they taught: they pursued justice, they confessed the truth, they died for it.

Saint Peter, the first of the apostles and a fervent lover of Christ, merited to hear these words: I say to you that you are Peter, for he had said: You are the Christ, the Son of the living God. Then Christ said: And I say to you that you are Peter, and on this rock I will build my Church. On this rock I will build the faith that you now confess, and on your words: You are the Christ, the Son of the living God, I will build my Church. For you are Peter, and the name Peter comes from petra, the word for "rock," and not vice versa. "Peter" comes, therefore, from petra, just as "Christian" comes from Christ.

As you are aware, Jesus chose his disciples before his passion and called them apostles; and among these almost everywhere Peter alone deserved to represent the entire Church. And because of that role which he alone had, he merited to hear the words: To you I shall give the keys of the kingdom of heaven. For it was not one man who received the keys, but the entire Church considered as one. Now insofar as he represented the unity and universality of the Church, Peter's preeminence is clear from the words: To you I give, for what was given was given to all. For the fact that it was the Church that received the keys of the kingdom of God is clear from what the Lord says elsewhere to all the apostles: Receive the Holy Spirit, adding immediately, whose sins you forgive, they are forgiven, and whose sins you retain, they are retained.

Rightly then did the Lord after his resurrection entrust Peter with the feeding of his sheep. Yet he was not the only disciple to merit the feeding of the Lord's sheep; but Christ in speaking only to one suggests the unity of all; and so he speaks to Peter, because Peter is first among the apostles. Therefore do not be disheartened, Peter; reply once, reply twice, reply a third time. The triple confession of your love is to regain what was lost three times by your fear. You must loose three times what you bound three times; untie by love that which your fear bound. Once, and again, and a third time did the Lord entrust his sheep to Peter.

Both apostles share the same feast day, for these two were one; and even though they suffered on different days, they were as one. Peter went first, and Paul followed. And so we celebrate this day made holy for us by the apostles' blood. Let us embrace what they believed, their life, their labors, their sufferings, their preaching and their confession of faith.

T1487 Augustine, bishop, a sermon by the Saint

The voice of one crying in the wilderness

The Church observes the birth of John as a hallowed event. we have no such commemoration for any other fathers; but it is significant that we celebrate the birthdays of John and of Jesus. This day cannot be passed by. And even if my explanation does not match the dignity of the feast, you may still meditate on it with great depth and profit.

John was born of a woman too old for childbirth; Christ was born of a youthful virgin. The news of John's birth was met with incredulity, and his father was struck dumb. Christ's birth was believed and he was conceived through faith.

Such is the topic, as I have presented it, for our inquiry and discussion. But as I said before, if I lack either the time or the ability to study the implications of so profound a mystery, he who speaks within you even when I am not here will teach you better; it is he whom you contemplate with devotion, whom you have welcomed into your hearts, whose temples you have become.

John, then, appears as the boundary between the two testaments, the old and the new. That he is a sort of boundary the Lord himself bears witness, when he speaks of the law and the prophets up until John the Baptist. Thus he represents times past and is the herald of the new era to come. As a representative of the past, he is born of aged parents; as a herald of the new era, he is declared to be a prophet while still in his mother's womb. For when yet unborn, he leapt in his mother's womb at the arrival of blessed Mary. In that womb he had already been designated a prophet, even before he was born; it was revealed that he was to be Christ's precursor, before they ever saw one another. These are divine happenings, going beyond the limits of our human frailty. Eventually he is born, he receives his name, his father's tongue is loosened. See how these events reflect reality.

Zechariah is silent and loses his voice until John, the precursor of the Lord, is born and restores his voice. The silence of Zechariah is nothing but the age of prophecy Lying hidden, obscured, as it were, and concealed before the preaching of Christ. At John's arrival Zechariah's voice is released, and it becomes clear at the coming of the one who was foretold. The release of Zechariah's voice at the birth of John is a parallel to the rending of the veil at Christ's crucifixion. If John were announcing his own coming, Zechariah's lips would not have been opened. The tongue is loosened because a voice is born. For when John was preaching the Lord's coming he was asked: Who are you? And he replied: I am the voice of one crying in the wilderness. The voice is John, but the Lord in the beginning was the Word. John was a voice that lasted only for a time; Christ, the Word in the beginning, is eternal.

T1315 Augustine, bishop,VINCENT, DEACON AND MARTYR a sermon by the Saint

Vincent conquers in him who conquered the world

Saint Vincent, deacon of the Church of Saragossa, after suffering extreme tortures died as a martyr at Valencia in Spain during the Diocletian persecution. His cult immediately spread throughout the Church. From a sermon by Saint Augustine, bishop.

To you, he said, has been granted on Christ's behalf not only that you should believe in him but also that you should suffer for him.

Vincent had received both these gifts and held them as his own. For how could he have them if he had not received them? And he displayed his faith in what he said, his endurance in what he suffered.

No one ought to rely on his own feelings when he speaks out, nor be confident in his own strength when he undergoes temptation. For whenever we speak as prudently as we should, our wisdom comes from him, and whenever we endure evils courageously, our long-suffering comes from him.

Call to mind how Christ our Lord in the Gospel exhorted his disciples. It is the very king of martyrs equipping his troops with spiritual arms, explaining their battles, offering them support, and promising them their reward. He once said to his disciples: In this world you will suffer persecution, and then, to allay their fears, he added, but rest assured, I have conquered the world.

There is no need to wonder then, my dearly beloved brothers, that Vincent conquered in him who conquered the world. He said: In this world you will suffer persecution, but in such wise that the persecution will not overwhelm, and the attack will not overcome us. Against Christ's army the world arrays a twofold battle line. It offers temptation to lead us astray; it strikes terror into us to break our spirit. Hence if our personal pleasures do not hold us captive, and if we are not frightened by brutality, then the world is overcome. At both of these approaches Christ rushes to our aid, and the Christian is not conquered. If you were to consider in Vincent's martyrdom only human endurance, then his act is unbelievable from the outset. But first recognize the power to be from God, and he ceases to be a source of wonder.

Such savagery was being vented upon the martyr's body while such serenity issued from his lips; such harsh cruelties were being inflicted on his limbs while such assurance rang out in his words, that we should think that, by some miracle, as Vincent suffered, one person was speaking while another was being tortured. And this, my brothers, was true; it was really the truth; another person was speaking. Christ in the Gospel promised this to those who were to be his witnesses, to those whom he was preparing for contests of this kind. For he said: Do not give thought to how or what you are to speak. For it is not you who speak, but the Spirit of your Father who speaks within you. Thus it was Vincent's body that suffered, but the Spirit who spoke. And at his voice, impiety was not only vanquished but human frailty was given consolation.

T1455 Boniface, bishop and martyr, a letter by the Saint

The careful shepherd watches over Christ's flock

In her voyage across the ocean of this world, the Church is like a great ship being pounded by the waves of life's different stresses. Our duty is not to abandon ship but to keep her on her course.

The ancient fathers showed us how we should carry out this duty: Clement, Cornelius and many others in the city of Rome, Cyprian at Carthage, Athanasius at Alexandria. They all lived under emperors who were pagans; they all steered Christ's ship---or rather his most dear spouse, the Church. This they did by teaching and defending her, by their labors and sufferings, even to the shedding of blood.

I am terrified when I think of all this. Fear and trembling came upon me and the darkness of my sins almost covered me. I would gladly give up the task of guiding the Church which I have accepted if I could find such an action warranted by the example of the fathers or by holy Scripture.

Since this is the case, and since the truth can be assaulted but never defeated or falsified, with our tired mind let us turn to the words of Solomon: Trust in the Lord with all your heart and do not rely on your own prudence. Think on him in all your ways, and he will guide your steps. In another place he says: The name of the Lord is an impregnable tower. The just man seeks refuge in it and he will be saved.

Let us stand fast in what is right and prepare our souls for trial. Let us wait upon God's strengthening aid and say to him: O Lord, you have been our refuge in all generations.

Let us trust in him who has placed this burden upon us. what we ourselves cannot bear let us bear with the help of Christ. For he is all-powerful and he tells us: My yoke is easy and my burden is light.

Let us continue the fight on the day of the Lord. The days of anguish and of tribulation have overtaken us; if God so wills, let us die for the holy laws of our fathers, so that we may deserve to obtain an eternal inheritance with them.

Let us be neither dogs that do not bark nor silent onlookers nor paid servants who run away before the wolf. Instead let us be careful shepherds watching over Christ's flock. Let us preach the whole of God's plan to the powerful and to the humble, to rich and to poor, to men of every rank and age, as far as God gives us the strength, in season and out of season, as saint Gregory writes in his book of Pastoral Instruction.

T1399 CASIMIR The Life of the Saint written by a contemporary

By fulfilling the commands of the Most High he stored up treasure for himself

Saint Casimir, son of the king of Poland, was born in 1458. He practiced the Christian virtues with special regard to chastity and kindness to the poor and was zealous in the faith, particularly in his devotion to the holy eucharist and the virgin Mary. Casimir died of consumption in 1484.

By the power of the Holy Spirit, Casimir burned with a sincere and unpretentious love for almighty God that was almost unbelievable in its strength. So rich was his love and so abundantly did it fill his heart, that it flowed out from his inner spirit toward his fellow men. As a result nothing was more pleasant, nothing more desirable for him, than to share his belongings, and even to dedicate and give his entire self to Christ's poor, to strangers, to the sick, to those in captivity and to all who suffer. To widows, orphans and the afflicted, he was not only a guardian and patron but a father, son and brother. One would have to compose a long account to record here all his works of love and dedication for God and for mankind. Indeed, it is difficult to imagine or to express his passion for justice; his exercise of moderation, his gift of prudence, his fundamental spiritual courage and stability, especially in a most permissive age, when men tended to be headstrong and by their very natures inclined to sin.

Daily he urged his father to practice justice throughout his kingdom and in the governance of his people; and whenever anything in the country had been overlooked because of human weakness or simple neglect, he never failed to point it out quietly to the king.

He actively took up the cause of the needy and unfortunate and embraced it as his own; for this reason the people called him the patron of the poor. Though the son of a king and descendant of a noble line, he was never unapproachable in his conversation or dealings with anyone, no matter how humble or obscure.

He always preferred to be counted among the meek and poor of spirit, among those who are promised the kingdom of heaven, rather than among the famous and powerful men of this world. He had no ambition for the power that lies in human rank and he would never accept it from his father. He was afraid the barbs of wealth, which our Lord Jesus Christ spoke of as thorns, would wound his soul, or that he would be contaminated by contact with worldly goods.

Many who acted as his personal servants or secretaries are still alive today; these men, of the highest integrity, who had personal knowledge of his private life, testify that he preserved his chastity to the very end of his life.

T1513 Clement I, pope, FIRST MARTYRS OF THE CHURCH OF ROME -From a letter to the Corinthians

Though victims of jealousy, they gave the finest example.

Let us leave behind the examples from times of old, and come to those who struggled closest to us; let us consider the noble models of our own generation. It was through jealousy and envy that the greatest and most upright pillars of the Church were persecuted and struggled unto death. Let us set before our eyes the good apostles. First of all, Peter, who because of unreasonable jealousy, suffered not merely once or twice but many times, and, having thus given his witness, went to the place of glory that he deserved. It was through jealousy and conflict that Paul showed the way to the prize for perseverance. He was put in chains seven times, sent into exile, and stoned; a herald both in the east and the west, he achieved a noble fame by his faith. He taught justice to all the world and, when he had reached the limits of the western world, he gave his witness before those in authority; then he left this world and was taken up into the holy place, a superb example of endurance.

Around these men with their holy lives there gathered a great throng of the elect, who, though victims of jealousy, gave us the finest example of endurance in the midst of many indignities and tortures. Through jealousy women were tormented like Dirce or the daughters of Danaus, suffering terrible and unholy acts of violence. But they courageously finished the course of faith and despite their bodily weakness won a noble prize. It was jealousy that separated wives from husbands, and violated the words of our father Adam: This is now bone of my bones and flesh of my flesh. Jealousy and strife have overthrown great cities and uprooted mighty nations.

We are writing this, beloved, not only for your admonition but also as a reminder to ourselves; for we are placed in the same arena, and the same contest lies before us. Hence we ought to put aside vain and useless concerns and go straight to the glorious and venerable norm which is our tradition, and we should consider what is good, pleasing and acceptable in the sight of him who made us. Let us fix our gaze on the blood of Christ, realizing how precious it is to his Father, since it was shed for our salvation and brought the grace of repentance to all the world.

B1250 Clement XII, JOHN OF KANTY, PRIEST, a letter by the Pope

In heart and speech he was attuned to God

Saint John of Kanty deserves a high place among the great saints and scholars who practice what they preach and defend the true faith against those who attack it. When heresy and schism were gaining ground in neighboring territories, his teaching at the University of Krakow was untainted by any error. At the pulpit he fought to raise the standard of holiness among the faithful, and his preaching was reinforced by his humility, his chastity, his compassion, his bodily penance and the other qualities of a dedicated priest and apostle.

He was a unique contribution to the reputation and credit of the professors of the university; he also bequeathed a wonderful example to those of his profession, an inspiration of complete dedication to duty and to their teaching---in theology and other sciences---for the honor and glory of the one God.

With the sense of worship that he brought to his teaching of the sacred sciences he combined humility. He never put himself above another, but treated himself as of no account, even though he was acknowledged by all as their master. So far was he from pretenses that he even wished to be an object of contempt in the eyes of all who underestimated his worth. He could take their insults and cutting remarks in stride.

With his humility went a rare and childlike simplicity: the thoughts of his heart were revealed in his words and actions. If he suspected that someone had taken offense at speaking the truth, before going to the altar he would ask forgiveness for what was not so much his own sin as the other person's misunderstanding. Every day after his round of duties he would go straight from the lecture room to church. There he would spend long hours in contemplation and prayer before the hidden Christ of the Eucharist. The God in his heart and the God on his lips were one and the same God.

T1423 Cuthbert, a letter on the death of the Venerable Bede

I desire to see Christ

On Tuesday before the feast of the Ascension, Bede's breathing became labored and a slight swelling appeared in his legs. Nevertheless, he gave us instruction all day long and dictated cheerfully during the whole time. Among other things he repeated several times: "Learn your lesson quickly, for I do not know how long I shall be with you nor whether my Maker will soon take me from you." It seemed to us, however, that he knew very well that his end was near, and so he spent the whole night giving thanks to God.

At daybreak on Wednesday he told us to finish the writing we had begun. We worked until nine o'clock, when we went in procession with the relics as the custom of that day required. But one of our community, a boy named Wilbert, stayed with him and said to him: "Dear master, there is still one more chapter to finish in that book you were dictating. Do you think it would be too hard for you to answer any more questions?" Bede replied: "Not at all; it will be easy. Take up your pen and ink, and write quickly," and he did so.

At three o'clock, Bede said to me: "I have a few treasures in my private chest, some pepper, napkins, and a little incense. run quickly and bring the priests of our monastery, and I will distribute among them these little presents that God has given me."

When the priests arrived he spoke to them and asked each one to offer Masses and prayers for him regularly. They gladly promised to do so. The priests were sad, however, and they all wept, especially because Bede had said that he thought they would not see his face much longer in this world. Yet they rejoiced when he said: "If it so please my Maker, it is time for me to return to him who created me and formed me out of nothing when I did not exist. I have lived a long time, and the righteous Judge has taken good care of me during my whole life. The time has come for my departure, and I long to die and be with Christ. My soul yearns to see Christ, my King, in all his glory." He said many other things which profited us greatly, and so he passed the day joyfully till evening.

When evening came, young Wilbert said to Bede, "Dear master, there is still one sentence that we have not written down." Bede said: "Quick, write it down." In a little while, Wilbert said: "There; now it is written down." Bede said: "Good. You have spoken the truth; it is finished. Hold my head in your hands, for I really enjoy sitting opposite the holy place where I used to pray; I can call upon my Father as I sit there. "

And so Bede, as he lay upon the floor of his cell, sang: "Glory be to the Father, and to the Son and to the Holy Spirit." And when he had named the Holy Spirit, he breathed his last breath. We believe most firmly that Bede has now entered into the joy of the heaven he longed for, since his labors here on earth were always dedicated to the glory of God.

T1406 Frances of Rome, religious
the Life of the Saint by Mary Magdalene Anguillaria, superior of the Oblates of the Tower of Specchi

The patience and charity of Saint Frances

Saint Frances was born at Rome in 1384. While still young she married and had three sons. Though living at a calamitous time, she gave her goods to the poor and looked after the needs of the sick. She was remarkable in this active work for the destitute and also in cultivating the virtues of humility and patience. In 1425 she founded the Congregation of Oblates under the rule of Saint Benedict. Saint Frances died in 1440.

God not only tested the patience of Frances with respect to her material wealth, but, as I have said before and will reiterate, he also tested her own body in a variety of ways, especially through long and serious illnesses which she had to undergo. And yet no one ever observed in her a tendency toward impatience. She never exhibited any displeasure when she complied with an order, no matter how foolish.

Through the premature deaths of her sons whom she loved dearly, Frances proved her constancy. With peace of soul she always reconciled herself to the will of God and gave him thanks for all that happened. With the same constancy she endured the slander of those who abused and reviled her and her way of life. She did not show the least hint of aversion toward them, even though she knew that they judged her rashly and spoke falsely of her way of life. Rather, returning good for evil, she habitually prayed to God for them.

God had not chosen her to be holy merely for her own advantage. Rather, the gifts he conferred upon her were to be for the spiritual and physical advantage of her neighbor. For this reason he made her so lovable that anyone with whom she spoke would immediately feel captivated by love for her and ready to help her in everything she wanted. Divine power was present and working in her words, so that in a few sentences she could bring consolation to the afflicted and the anxious, calm the restless, pacify the angry, reconcile enemies and extinguish long-standing hatreds and animosities. Again and again she would prevent a planned revenge from being carried out. She seemed able to subdue the passions of every type of person with a single word and lead them to do whatever she asked.

For this reason people flocked to Frances from all directions, as to a safe refuge. No one left her without being consoled, although she openly rebuked them for their sins and fearlessly reproved them for what was evil and displeasing to God.

Many different diseases were rampant in Rome. Fatal diseases and plagues were everywhere, but the saint ignored the risk of contagion and displayed the deepest kindness toward the poor and the needy. Her empathy would first bring them to atone for their sins. Then she would help them by her eager care, and urge them lovingly to accept their trials, however difficult, from the hand of God. She would encourage them to endure their sufferings for love of Christ, since he had previously endured so much for them.

Frances was not satisfied with caring for the sick she could bring into her home. She would seek them out in their cottages and in public hospitals, and would refresh their thirst, smooth their beds, and bind their sores. The more disgusting and sickening the stench, the greater was the love and care with which she treated them.

She used to go to the Campo Santo with food and rich delicacies to be distributed to the needy. On her return home she would bring pieces of worn-out clothes and unclean rags which she would wash lovingly and mend carefully, as if they were to be used for God himself. Then she would fold them carefully and perfume them.

For thirty years Frances continued this service to the sick and the stranger. While she was in her husband's house, she made frequent visits to Saint Mary's and Saint Cecilia's hospitals in Trastevere, and to the hospital of the Holy Spirit in Sassia and to a fourth hospital in the Campo Santo. During epidemics like this it was not only difficult to find doctors to care for the body but even priests to provide remedies for the soul. She herself would seek them out and bring them to those who were disposed to receive the sacraments of penance and the Eucharist. In order to have a priest more readily available to assist her in her apostolate, she supported, at her own expense, a priest who would go to the hospitals and visit the sick whom she had designated.

B1210 Francis Xavier, priest, From the letters to Saint Ignatius

Woe to me if I do not preach the Gospel

We have visited the villages of the new converts who accepted the Christian religion a few years ago. No Portuguese live here---the country is so utterly barren and poor. The native Christians have no priests. They know only that they are Christians. There is nobody to say Mass for them; nobody to teach than the Creed, the Our Father, the Hail Mary and the Commandments of God's Law.

I have not stopped since the day I arrived. I conscientiously made the rounds of the villages. I bathed in the sacred waters all the children who had not yet been baptized. This means that I have purified a very large number of children so young that, as the saying goes, they could not tell their right hand from their left. The older children would not let me say my Office or eat or sleep until I taught them one prayer or another. Then I began to understand: "The kingdom of heaven belongs to such as these."

I could not refuse so devout a request without failing in devotion myself. I taught them, first the confession of faith in the Father, the son and the Holy Spirit; then the Apostles' Creed, the Our Father and Hail Mary. I noticed among them persons of great intelligence. If only someone could educate them in the Christian way of life, I have no doubt that they would make excellent Christians.

Many, many people hereabouts are not becoming Christians for one reason only: there is nobody to make them Christians. Again and again I have thought of going round the universities of Europe, especially Paris, and everywhere crying out like a madman, riveting the attention of those with more learning than charity: "what a tragedy: how many souls are being shut out of heaven and falling into hell, thanks to you!"

I wish they would work as hard at this as they do at their books, and so settle their account with God for their learning and the talents entrusted to them.

This thought would certainly stir most of them to meditate on spiritual realities, to listen actively to what God is saying to them. They would forget their own desires, their human affairs, and give themselves over entirely to God's will and his choice. They would cry out with all their heart: Lord, I am here! what do you want me to do? Send me anywhere you like---even to India!

B1256 Fulgentius of Ruspe, bishop, Saint Stephen--Martyr, a sermon by Saint

The armament of love

Yesterday we celebrated the birth in time of our eternal King. Today we celebrate the triumphant suffering of his soldier. Yesterday our king, clothed in his robe of flesh, left his place in the virgin's womb and graciously visited the world. Today his soldier leaves the tabernacle of his body and goes triumphantly to heaven.

Our king, despite his exalted majesty, came in humility for our sake; yet he did not come empty-handed He brought his soldiers a great gift that not only enriched them but made them unconquerable in battle, for it was the gift of love, which was to bring men to share in his divinity He gave of his bounty, yet without any loss to himself. In a marvelous way he changed into wealth the poverty of his faithful followers while remaining in full possession of his own inexhaustible riches.

And so the love that brought Christ from heaven to earth raised Stephen from earth to heaven; shown first in the king, it later shone forth in his soldier. Love was Stephen's weapon by which he gained every battle, and so won the crown signified by his name. His love of God kept him from yielding to the ferocious mob; his love for his neighbor made him pray for those who were stoning him. Love inspired him to reprove those who erred, to make them amend; love led him to pray for those who stoned him, to save them from punishment. Strengthened by the power of his love, he overcame the raging cruelty of Saul and won his persecutor on earth as his companion in heaven. In his holy and tireless love he longed to gain by prayer those whom he could not convert by admonition.

Now at last, Paul rejoices with Stephen, with Stephen he delights in the glory of Christ, with Stephen he exults, with Stephen he reigns. Stephen went first, slain by the stones thrown by Paul, but Paul followed after, helped by the prayer of Stephen. This, surely, is the true life, my brothers, a life in which Paul feels no shame because of Stephen's death, and Stephen delights in Paul's companionship, for love fills them both with joy. It was Stephen's love that prevailed over the cruelty of the mob, and it was Paul's love that covered the multitude of his sins; it was love that won for both of them the kingdom of heaven.

Love, indeed, is the source of all good things; it is an impregnable defense, and the way that leads to heaven. He who walks in love can neither go astray nor be afraid: love guides him, protects him, and brings him to his journey's end.

My brothers, Christ made love the stairway that would enable all Christians to climb to heaven. Hold fast to it, therefore, in all sincerity, give one another practical proof of it, and by your progress in it, make your ascent together.

B1285 From a sermon by Saint Augustine, bishop

The death of martyrs is precious, bought at the cost of Christ's death

The Church everywhere flourishes through the glorious deeds of the holy martyrs. With our own eyes we can judge the truth of our song, that the death of his saints is precious in the sight of the Lord. It is precious in our sight and in the sight of the Lord as well, for in his name they died.

But the price of these deaths is the death of one man. See how many deaths he paid for by dying himself ! For if he had not died, would the grain of wheat have been multiplied? You have heard what he said on his way to his passion, which was our redemption: Unless the grain of wheat falls to the ground and dies, it remains alone; but if it dies, it bears much fruit. On the cross he made the great exchange. There the purse which held our price was opened, for when the soldier's spear opened his side, the price of the whole world flowed forth. Thus he purchased the faithful and the martyrs. But the faith of the martyrs has been tested; their blood is the proof. They paid back the price Christ paid for them, thus fulfilling the words of Saint John: Just as Christ laid down his life for us, we too must lay down our lives for our brothers.

Elsewhere it is said: You are seated at a great table. Observe carefully all that is set before you, for you also must prepare such a banquet. The table is large, for the banquet is none other than the Lord of the table himself. No one has his guests feed upon himself, and yet this is precisely what Christ our Lord does; though host, he himself is both food and drink. The martyrs recognized the food and drink they were given, in order to make repayment in kind.

But how can they make repayment, unless he first spends his riches on them and gives them the means to repay? And what does the psalm we have sung recommend when it says: The death of the saints is precious in the sight of the Lord?

In this psalm man ponders the great things he has received from God, the great gifts of grace from the almighty: God created man, sought him when he was lost, pardoned him when he was found, supported him when he struggled in weakness, did not abandon him when he was in danger, crowned him in victory, and gave himself as the prize. Reflecting on all this man cries out, saying: What shall I give the Lord for all he has given me? I shall take up the cup of salvation.

What is this cup? It is the cup of suffering, bitter yet healthful: the cup which, if the physician did not first drink it, the sick man would fear to touch. Yes, it is the cup of suffering, and of it Christ is speaking when he says: Father, if it is possible let this cup pass from me.

Of this cup the martyrs said: I shall take the cup of salvation and call upon the name of the Lord. But are you not afraid you will weaken? No, they reply. And why? Because I shall call upon the name of the Lord. Do you think martyrs could have been victorious, unless he was victorious in the martyrs who said: Rejoice, for I have overcome the world? The Lord of the heavens directed their minds and tongues; through them he overcame the devil on earth and crowned them as martyrs in heaven. Blessed are those who have drunk of this cup! Their torments are at an end, and they have taken their place of honor. And so, my dear ones, consider: although you cannot see with your eyes, do so with your mind and soul, and see that the death of the saints is precious in the sight of the Lord.

T1434 Gregory the Great, pope, a letter by the Saint

The nation of Angles was bathed with the light of holy faith

Glory to God in the highest and peace to his people on earth, because the grain of wheat has fallen into the earth and has died. Christ has died in order to reign in heaven. Not only that: by his death we live; by his weakness we are strengthened; by his passion we are freed from suffering; impelled by his love, we are seeking in Britain brothers whom we do not know; through his help we have found those for whom we were searching, although we were not acquainted with them.

Who, dear brother, is capable of describing the great joy of believers when they have learned what the grace of almighty God and your own cooperation achieved among the Angles? They abandoned the errors of darkness and were bathed with the light of holy faith. With full awareness they trampled on the idols which they had previously adored with savage fear. They are now committed to Almighty God. The guidelines given them for their preaching restrain them from falling into evil ways. In their minds they are submissive to the divine precepts and consequently feel uplifted. They bow down to the ground in prayer lest their minds cling too closely to earthly things. Whose achievement is this? It is the achievement of him who said: My Father is at work until now and I am at work as well.

God chose illiterate preachers and sent them into the world in order to show the world that conversion is brought about not by men's wisdom but rather by his own power. So in like manner God worked through weak instruments and wrought great things among the Angles. Dear brother, in this heavenly gift there is something which should inspire us with great fear and great joy.

For I know through your love for that people, specially chosen for you, that Almighty God has performed great miracles. But it is necessary that the same heavenly gift should cause you to rejoice with fear and to fear with gladness. You should be glad because by means of external miracles the souls of the Angles have been led to interior grace. But you should tremble lest, on account of these signs, the preacher's own weak soul be puffed up with presumption; lest, while seeming externally raised aloft in honor, it fall internally as a result of vainglory.

We should remember that when the disciples on their joyous return from their preaching mission said to their heavenly master: Lord, in your name even devils were subjected to us, he immediately retorted: Do not rejoice about this but rather that your names are written in heaven.

T1372 Gregory the Great, pope, SCHOLASTICA, VIRGIN From the books of Dialogues by the Saint

She who loved more could do more

Scholastica, a sister of Saint Benedict, was born in Nursia, Italy about the year 480. She vowed herself to God and followed her brother to Monte Cassino. She died there around the year 547.
 

Scholastica had been consecrated to God from her earliest years. She was accustomed to visiting her brother once a year. He would come down to meet her at a place on the monastery property, not far outside the gate.

One day she came as usual and her saintly brother went with some of his disciples; they spent the whole day praising God and talking of sacred things. As night fell they had supper together.

Their spiritual conversation went on and the hour grew late. The holy nun said to her brother: "Please do not leave me tonight; let us go on until morning talking about the delights of the spiritual life." "Sister," he replied, "what are you saying? I simply cannot stay outside my cell."

When she heard her brother refuse her request, the holy woman joined her hands on the table, laid her head on them and began to pray. As she raised her head from the table, there were such brilliant flashes of lightning, such great peals of thunder and such a heavy downpour of rain that neither Benedict nor his brethren could stir across the threshold of the place where they had been seated. Sadly he began to complain: "May God forgive you, sister. What have you done?" "Well," she answered, '`I asked you and you would not listen; so I asked my God and he did listen. So now go off, if you can, leave me and return to your monastery."

Reluctant as he was to stay of his own will, he remained against his will. So it came about that they stayed awake the whole night, engrossed in their conversation about the spiritual life.

It is not surprising that she was more effective than he; since, as John says, God is love, it was absolutely right that she could do more, as she loved more.

Three days later, Benedict was in his cell. Looking up to the sky, he saw his sister's soul leave her body in the form of a dove, and fly up to the secret places of heaven.

Rejoicing in her great glory, he thanked almighty God with hymns and words of praise. He then sent his brethren to bring her body to the monastery and lay it in the tomb he had prepared for himself.

Their minds had always been united in God; their bodies were to share a common grave.

T1516 Gregory the Great, pope, THOMAS, APOSTLE
a homily on the Gospels by the Saint

My Lord and my God

Thomas, one of the twelve, called the Twin, was not with them when Jesus came. He was the only disciple absent; on his return he heard what had happened but refused to believe it. The Lord came a second time; he offered his side for the disbelieving disciple to touch, held out his hands, and showing the scars of his wounds, healed the wound of his disbelief.

Dearly beloved, what do you see in theses events? Do you really believe that it was by chance that this chosen disciple was absent, then came and heard, heard and doubted, doubted and touched, touched and believed? It was not by chance but in God's providence. In a marvelous way God's mercy arranged that the disbelieving disciple, in touching the wounds of his master's body, should heal our wounds of disbelief. The disbelief of Thomas has done more for our faith than the faith of the other disciples. As he touches Christ and is won over to belief, every doubt is cast aside and our faith is strengthened. So the disciple who doubted, then felt Christ's wounds, becomes a witness to the reality of the resurrection.

Touching Christ, he cried out: My Lord and my God. Jesus said to him: Because you have seen me, Thomas, you have believed. Paul said: Faith the guarantee of things hoped for, the evidence of things unseen. It is clear, then, that faith is the proof of what cannot be seen. What is seen gives knowledge, not faith. When Thomas saw and touched, why was he told: You have believed because you have seen me? Because what he saw and what he believed were different things. God cannot be seen by mortal man. Thomas saw a human being, whom he acknowledged to be God, and said: My Lord and my God. Seeing, he believed; looking at one who was true man, he cried out that this was God, the God he could not see.

What follows is reason for great joy: Blessed are those who have not seen and have believed. There is here a particular reference to ourselves; we hold in our hearts one we have not seen in the flesh. We are included in these words, but only if we follow up our faith with good works. The true believer practices what he believes. But of those who pay only lip service to faith, Paul has this to say: They profess to know God, but they deny him in their works. Therefore James says: Faith without works is dead.

 

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