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July 20: Saint Apollinaris, Bishop and Martyr
First or Second Century
Optional Memorial; Liturgical Color: Red
Patron Saint of Ravenna, Italy, and invoked against gout and epilepsy
An elusive early bishop’s memory is preserved in art
Ravenna, a city on Italy’s eastern Adriatic Coast, is a miniature Istanbul. It has perhaps the most impressive groupings of Byzantine churches and mosaics outside of the former Constantinople. In the centuries after the Western Roman Empire declined, Italy was ruled by various Northern tribes. The Roman Empire was thus reduced to its eastern half in today’s Greece, Turkey, and Syria. Its capital was Constantinople, and its westernmost outpost, and only secure toehold on the Italian peninsula, was Ravenna.
Ravenna’s art and architecture, then, reflect Eastern styles rather than Western ones. And it was in Ravenna where today’s saint, Apollinaris, was bishop for twenty-six years, and where two basilicas with impressive artistic and historical pedigrees still bear Apollinaris’ name. These two permanent proofs of his significance date from the sixth century and, together with an almost equally ancient church in Rome dedicated to his honor, testify to Apollinaris’ legacy in the early Church.
The life of Apollinaris is the subject of conjecture more than analysis. Very little is known about him. Some traditions hold that he was a disciple of Saint Peter and came from Antioch, where Saint Peter was the first bishop. Other traditions, based on some historical evidence about the sequence of bishops in Ravenna, assert that he was bishop there in the late second century. Some legends speak of him as a martyr, while others say he suffered for the faith in the manner of a confessor but was not a blood martyr. Owing to these conflicting histories, and to his apparent lack of universal significance, Saint Apollinaris was removed from the sanctoral calendar in 1969 as part of the liturgical reforms after the Second Vatican Council. There was never any question, however, of removing him from the Church’s official roster of saints. After a long absence, the 2002 edition of the Roman Missal restored the Optional Memorial of Saint Apollinaris.
In the older of the two churches of Saint Apollinaris in Ravenna, an ancient mosaic communicates the essentials. The mosaic is not peripherally located. It is front and center in the main apse, in the direct field of vision of any and all who walk through the doors of the church. It shows a man with white hair. He is old. His skull is shaved. It is the tonsure, showing his religious dedication. A large golden halo circles his head. He is a saint. He is wearing liturgical vestments—a chasuble and stole. He is a priest or bishop. His arms are wide open in what is called the orans, or praying, position so common to early Christian frescoes and mosaics. He is saying Mass. He is wearing a pallium, a small band of white lamb’s wool worn by Metropolitan Archbishops. He is the Archbishop of Ravenna.
Twelve lambs, representing the faithful, look to the figure from both sides. He is an important pastor, a shepherd. His main garment is a white alb. In keeping with the mosaic’s age, and with Ravenna’s status as an imperial city, the alb looks more like a flowing Roman toga. The empire is alive and well. The figure is an equal to all the powerful of the city. Above the figure, tiny, dark stones spell out: ＋SANTUS APOLENARIS.
Most of the church’s mosaics were wantonly destroyed, likely by the soldiers of a neighboring city, in the fifteenth century. But not this mosaic. It was famous then and is famous now. It is the most tangible evidence imaginable of the importance of today’s saint, an early bishop who suffered for a revolutionary new faith that knew about conquering death.
Saint Apollinaris, we know little about you except what is most important. You were ordained to participate in the fullness of the priesthood of Christ. You gave witness to the faith that your people remembered and memorialized. May we lead lives that are equally deserving of honor and commemoration. -
July 18 (U.S.A.): Saint Camillus de Lellis, Priest
1550–1614
In the U.S.A. this Optional Memorial is transferred to July 18
Optional Memorial; Liturgical Color: White
Patron Saint of hospitals, nurses, and the sick
A one-man Red Cross who burned with love for the sick
Like so many saints, Camillus de Lellis ran hard in whatever direction he was heading. When he was a soldier, he ran hard toward the noise of battle. When he was a gambler, he ran hard toward the betting tables. When he was a sinner, he ran hard toward his taste of the day. And when he had a conversion, he ran hard toward the tabernacle. And there, finally, he stopped running. Once he found God, he stayed with Him. Today’s saint spent long hours with Christ in the Blessed Sacrament. Silent contemplation fueled his soul, and he motored through each day with a high-octane love for the sick and the dying, which attracted numerous followers, led to the founding of a religious order, and eventually made Camillus a saint.
As a physically large teenager, Camillus became a soldier, alongside his soldier father, to fight the Turks. In the army he learned to gamble, an addiction that matured with him and which ultimately reduced him to abject poverty. At a low point in his life, he volunteered to work at a Franciscan monastery that was under construction and became inspired by a monk to seek admission to the order. But they wouldn’t take him. Camillus had a serious leg wound that refused to heal. He would have been more burden than blessing, so he moved on. He went to Rome to care for the sick in a hospital where he had previously been a patient. But he was repelled by the inadequate medical care, the moral deprivation of the nurses, and the lack of spiritual attention given to the patients. Camillus decided something better was needed for the sick and found the solution when he looked in the mirror.
Camillus was inspired by his saintly spiritual director, Saint Philip Neri, to establish a company of consecrated men who would serve the sick purely out of love for God. They served in the hospital of the Holy Spirit, still found today on the Tiber River close to the Vatican. Camillus and his co-workers earned a reputation for providing excellent medical care, for indefatigable service, and for doing their work with an intense spirit of prayer. While carrying out this demanding apostolate, Camillus also attended seminary and was ordained a priest in 1584. As the years passed, more men joined, new houses were established in other cities, and the rule for the Order of Clerks Regular, Ministers of the Infirm (M.I.), simply known as the Camillians, was approved by the Pope in 1591.
Father Camillus instituted medical reforms that were rare for his time in regard to cleanliness, diet, infectious diseases, the search for cures, and the separation of healthcare administration from healthcare itself. When his order expanded to other countries, they even staffed a medical field unit accompanying soldiers in battle, an important innovation. This, together with his order’s habit bearing a large, simple, red cross on the front, made Camillus a precursor of the modern Red Cross.
Saint Camillus was practical as well as mystical. He wanted the best, physically, spiritually, and morally, for all those he cared for. Every patient was his Lord and Master. No patient, no matter how diseased, foul, dirty, or rude, was beyond his care. Along with his religious brothers, he even took a special fourth vow to care for those with the plague who might infect him. Two Camillians died of the plague in Camillus’ own lifetime. “More love in those hands brother” was his constant refrain to his confreres. His example resonated, and the work of the Camillians continues today in various countries.
After his order was firmly established, Saint Camillus succumbed to various diseases in 1614 in Rome. Soon after his death, two doctors from Holy Spirit Hospital came to examine the body, as Camillus was already considered a saint. They cut open his chest wall and removed his heart. An eyewitness wrote that his heart was huge, and as red as a ruby. Camillus was canonized in 1746, and a large statue of him adorns a niche in the central nave of St. Peter’s Basilica.
Along with Saint John of God, who was also a soldier, Saint Camillus is the patron saint of hospitals and the sick. Just a few hundred feet from the tourist hordes crushing to enter the Pantheon in the heart of Rome, the modestly sized but luxurious baroque church of Saint Mary Magdalene fronts a small piazza. Inside, usually alone, and resting in peace, are the remains of Saint Camillus de Lellis.
Saint Camillus, you knew the rough life of the soldier, gambler, and wanderer. Because of your experiences, you practiced great empathy for the outcast, the sick, and the dying. Help us to be like you, to translate our empathy into action, and to be motivated primarily by love of God. -
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July 16: Our Lady of Mount Carmel
Optional Memorial; Liturgical Color: White
Patroness of the Carmelites, and for deliverance from Purgatory
A Crusader legacy enriches the Church’s inner life
A few miles from Lebanon near Haifa, a large city in the north of present-day Israel, is the Holy Land’s Masada of Catholic prayer and spirituality. Mount Carmel rises high into the sky, dominating the landscape below. On this promontory, one of the most dramatic and memorable scenes of the Old Testament unfolded.
In the ninth century before Christ, the prophet Elijah made a death challenge to hundreds of pagan prophets to determine if the God of the Jews was greater than Baal. Two altars are built. Wood is laid about both. Two oxen are slaughtered and placed on the altars. The pagans pray to Baal to accept their sacrifice. Nothing. They pray through the morning. Nothing. They pray through the afternoon. Elijah mocks them. They hop around the altar. They slice their skin, mixing their blood with that of the oxen. Still nothing. They move to the side. Elijah steps up and gives commands. Yahweh’s altar is drenched with water. It is drenched twice more. Elijah pleads that Yahweh accept the sacrifice. And then…a ball of fire cuts through the night sky and BAM! The water evaporates and the sacrifice is totally consumed by the blazing fire of the true God. Then the shocking revenge. Elijah slits the throats of the four hundred and fifty prophets of Baal at a brook that soon runs red.
God showed His power in stunning fashion on Mount Carmel centuries before Christ ever walked the earth. Two millennia later, the Holy Land was Crusader territory. Chivalric Orders of Knights had conquered Jerusalem and dotted the Mediterranean Coast with Crusader castles to protect the flow of pilgrims and soldiers to and from the holiest sites of Christianity. Some of those knights and dames knew Mount Carmel was holy ground. So in the crags, folds, and valleys of this isolated mountainscape, pocked with numerous caves and grottoes, hermits retreated to lead lives of prayer, fasting, and penance. When political and social realities changed by the end of the thirteenth century, and Christians once again lost the Holy Land, these hermits returned home and established new “Mount Carmels” throughout Europe, evoking the spiritual isolation of their lost mountain in Northern Israel.
The Order of Mount Carmel is an engine room of prayer, a religious family of both male and female contemplative religious. Carmelites’ radical dedication to contemplative prayer, detachment, poverty, and death to self has attracted and formed men and women of the greatest holiness: Saints Teresa of Ávila, John of the Cross, Thérèse of Lisieux, and Teresa Benedicta of the Cross (Edith Stein). Integral to Carmelite spirituality is the Virgin Mary under the title of Our Lady of Mount Carmel.
The origins of today’s liturgical feast are somewhat unclear, but the underlying devotion is not. The Virgin Mary’s steady, quiet presence in the life of our Lord is notable for its subtlety. Her inner life and secret generosity is what attracts, more than her actions or speech. No word is limited to a book. The Word of God existed from eternity in the Trinity, became flesh, taught, performed miracles, died and rose long before the Word was written down. Mary is the mother of that rich Word. Her word of “Yes” to the Archangel Gabriel gave space for the Word to dwell among us.
In his 1994 book “Crossing the Threshold of Hope,” Pope Saint John Paul II wrote that “Carmelite mysticism begins at the point where the reflections of Buddha end…” The goal of spirituality is not merely to renounce the evil world but to unite the soul to the personal God of Jesus Christ. Purification and detachment are not ends in themselves. They help one cling to God more easily. Our Lady of Mount Carmel is not a chameleon. She doesn’t change colors to satisfy any and all “spiritualities.” She is the mother of God and the icon, par excellence, of the queen of the virtues—humility.
Our Lady of Mount Carmel, through your example of humble docility to the will of God, we seek your intercession to make us more prayerful, more detached, more recollected, and more committed to whatever God asks of us. -
July 15: Saint Bonaventure, Bishop and Doctor
1221–1274
Memorial; Liturgical Color: White
Patron Saint of those with intestinal problems
He seemed to have escaped the curse of Adam’s sin
The scholarly heft of Saint Bonaventure legitimized the eccentric Saint Francis of Assisi. Saint Bonaventure was to the Franciscans what Thomas Aquinas was to the Dominicans. These contemporaries form twin summits of scholastic thought, first-rate intellectuals whose eminent writings lent their young, revolutionary religious orders credibility. Aquinas and Bonaventure received their doctorates on the very same day and are shown as equals in Raphael’s Disputation of the Holy Sacrament. Both Thomas and Bonaventure were also pious, poor, humble, and holy, giving their theological work even greater weight. Saint Bonaventure was part of that huge influx of second-generation Franciscans who never knew their founder. He joined the order in 1243, received his doctorate in theology from the University of Paris, and became master of the Franciscan school at Paris in 1253. In 1257 he was elected minister general of the entire Franciscan order. He was just thirty-six years old.
The pressing responsibilities of religious leadership constrained Bonaventure from total dedication to the life of the mind. He had limited time to read, write, and do research once he was elected head of his order, making the first half of his life his most prolific period of scholarship. But that scholarship was so comprehensive as to be a complete system of thought. He wrote on everything—fundamental theology, the nature of dogma, Scripture and history, the gifts of the Holy Spirit, angels, creation, the virtues—and all of it was suffused with a mature spirituality focused on the individual soul progressing toward God. With this intensely spiritual focus, Bonaventure is said to be more Augustinian in his theology than Aquinas, who is more Aristotelian. The former’s goal was to love, the latter’s to speculate and to know. Bonaventure’s writings on dogma were influential at the Council of Trent and continue to be read.
Bonaventure led his order in a period of sharp tension among Franciscans over the legacy of Saint Francis. Should the order own property directly or just use property owned by others? Should the brothers be educated and teach or remain simple and only preach? Should the brothers live in the growing cities of the medieval world or stay in the country like Francis himself? Should the brothers in Northern Europe be allowed to wear shoes or must they go barefoot like Saint Francis commanded? These, and many other questions, cleaved the body Franciscan. Many of the diverse interpretations of Francis’ legacy were unresolvable, and, in the early sixteenth century, the order morphed into three entities, each embodying a particular spiritual emphasis.
Saint Bonaventure navigated these sharp tensions with great skill. His erudition, great patience, and love of others sewed the diverse patches of Franciscanism into a whole cloth. He had to chastise, punish, and correct too. But he was outstanding in listening to every side before making his final decisions. That Franciscanism survived is thanks to today’s saint, who has been called the Franciscans’ “Second Founder.”
In 1273 Bonaventure was made a cardinal bishop by the pope. Knowing of this Franciscan’s humility and his refusal to accept a previous episcopal appointment, the pope inserted into his bull an order that Bonaventure could not decline the honor. Bonaventure was in the kitchen washing dishes when the papal envoys arrived with the news. Saint Bonaventure died with his boots on, while participating in and aiding the pope at the Council of Lyon in 1274. Aquinas had died on the way to the same Council. Bonaventure was buried in Lyon, canonized in 1482, and declared a Doctor of the Church in 1557. Unfortunately, his tomb was desecrated by French Protestants and revolutionaries in later centuries, and his body has been permanently lost. His first professor at Paris, Alexander of Hales, gave him a supreme compliment. He said that Bonaventure “seemed to have escaped the curse of Adam's sin.”
Saint Bonaventure, you had few equals in knowledge, love, prayer, and virtue. Through your heavenly intercession, help all Catholics to progress toward union with God by the many paths you yourself walked so long before us. -
July 14: Saint Kateri Tekakwitha, Virgin (U.S.A.)
1656–1680
Memorial; Liturgical Color: White
Patron Saint of Canada and orphans
Tough as a hide, pure as a fawn
Kateri (Iroquois for “Catherine”) Tekakwitha lived a short life of twenty-four years, the same age attained by Saint Thérèse of Lisieux at her death. Kateri’s father was a pagan Mohawk Chief and her mother a Christian Algonquin. The Mohawk people were the easternmost tribe of the larger Iroquois Confederacy. Her younger brother and both of her parents died in a smallpox epidemic which damaged young Kateri’s vision and scarred her face. She was taken in by an aunt and an uncle, the Chief of the Turtle Clan, and grew up in their longhouse. Over time she mastered the domestic arts typical of the women of her tribe—fashioning animal skins into belts and clothes, weaving, cooking, and other skills. Kateri was shy, perhaps due to her impaired vision and damaged skin. But she listened carefully. Very carefully. Jesuit missionaries visited her relative’s home and taught them about Jesus Christ and the Catholic religion. Kateri was there in the background, sweeping, cooking, and sewing, paying close attention to what the adults were saying around the table, something typical of adolescents in every culture.
More than being converted, Kateri converted herself. After dramatically refusing an arranged marriage, eighteen-year-old Kateri approached a Black Robe, Jesuit Father Jacques de Lamberville, and requested baptism. He guided her through the Catechism. After a few months she told him, “I have deliberated enough. For a long time my decision on what I will do has been made. I have consecrated myself entirely to Jesus, son of Mary, I have chosen Him for husband and He alone will take me for wife.” She was baptized in honor of Saint Catherine of Siena on Easter Sunday, 1676.
Soon after her baptism, encountering some resistance from her fellow Mohawks, Kateri left upstate New York and crossed into present day Canada to live close, but not too close, to the French and their religion, in a village called Kahnawake. This was a traditional Iroquois settlement—it survived on fishing, hunting, and farming—with a twist. Its inhabitants were Iroquois Catholics. They did not allow polygamy, premarital sex, divorce, or abuse of alcohol. The Indians did not want to become French but to merge their traditional way of life with their newfound religion. The Jesuits served these Catholic Iroquois from the nearby mission of Sault Saint-Louis. A Jesuit priest’s letter from 1682 vividly describes life in Kahnawake and specifically mentions, but leaves unnamed, a young female Mohawk convert of extraordinary piety. It was Kateri.
Kateri and a group of like-minded Mohawk women bonded in a warrior sisterhood that practiced traditional Catholic piety with an indian emphasis on voluntary suffering. These women were as tough as bark. They wanted to emulate the sufferings of Christ, to atone for sins, and to mortify themselves in the tradition of so many great European saints. They wore hair shirts and put on iron belts with small metal spikes. They stood in ice water while praying the rosary. Bearing pain, publicly, was part of their culture and native religion. Catholicism’s traditional theology of atonement and mortification melded perfectly with aspects of the Iroquois’ native religion.
Kateri was devoted to the Holy Eucharist and Mary. She was reserved and contemplative by nature. She delighted in nature’s beauty—in trees, birds, and wildflowers—and gathered these last to decorate the altar for Mass. Kateri remained a virgin and is called the Lily of the Mohawks for her purity. Her delicate health failed her early and she died with the words “Jesus, Mary, I love you” on her lips. Minutes after her death the people at her bedside noticed something. The scars that incised her cheeks were slowly repaired, and her skin became pure, smooth and beautiful. The faithful maiden of the woods had earned her reward.
Saint Kateri, we ask your humble and pious intercession to inspire all young people, especially girls, to attain the virtues which came so easily to you—to be uncomplaining, physically tough, contemplative in spirit, chaste in body, pious, and charitable to all. -
July 13: Saint Henry
973–1024
Optional Memorial; Liturgical Color: White
Patron Saint of the childless and Benedictine Oblates
A king walks the tight path of virtue
Passing through the heroic-sized doors of St. Peter’s Basilica in Rome, the pilgrim walks into a vast interior space, his gaze slowly rising to silently absorb the sublime vaults, criss-crossed by ethereal beams of sunlight. Yet as the pilgrim meanders, head tilted upward, eyes drinking in the beauty, he is actually walking on art too. Near the end of St. Peter’s central nave, embedded in the elaborate marble floor, is a large, deep red disk. It is porphyry, a rich purple granite prized by the emperors and nobles of Rome. This disk, harvested from an Egyptian quarry, was originally placed in a Roman home or public building. But the Emperor Constantine pilfered it. He had the disk transplanted to near the main altar of the fourth-century basilica he built in honor of Saint Peter, and the disk has been preserved, in a different location, in the present sixteenth-century basilica. And on this lush granite disk numerous kings and emperors, including Charlemagne and today’s saint, Henry II, humbly knelt to be crowned by popes. Saint Henry made the long journey from Germany to Rome to be crowned Holy Roman Emperor by Pope Benedict XIII on February 14, 1014. Not just common men but kings too went on pilgrimage to Rome to seek Saint Peter’s blessing.
The life of Saint Henry shows that even a king has a King. Even the powerful are under Someone who is more powerful. Good kings know that; bad ones don’t. King Henry lived a life in many ways typical of the royals of his era. He was involved in almost continuous political intrigues and military battles to protect and expand his kingdom. There were fights to attain power and fights to retain power. There were long military campaigns in Poland, Hungary, Germany, and Italy. There was court intrigue, a strategic but childless marriage, the envy of nobles, and all the other ingredients inherent to the struggle for power. But Henry is the only Holy Roman Emperor ever to be canonized a saint for a reason. He had deep faith. He loved the Church. He lived the virtues to a heroic degree. He received the Sacraments. He was devoted to Saint Mary.
Saint Henry was outstanding in utilizing his wealth and position to advance the apostolates of the institutional Church. He formed a new diocese, endowed others, founded monasteries, donated land, and had close relationships with powerful bishops. Under his care, the church became an arm of the imperial government, with bishops of large dioceses even becoming princes wielding both civil and ecclesiastical power. This blurring of the lines between Church and State in Germany became problematic in later centuries when imperial officials tried to wrest church governance from the pope’s hands and flexed their secular muscle in crushing heretics. But under Saint Henry the mingling of church and state was mutually beneficial. It created a united love of fatherland and religion, of culture and liturgy, of patriotism and faith, which lasted until the early sixteenth century throughout all of Germany and until the Napoleonic era in large swaths of it.
The rich and powerful are subject to temptations just like the common man, yet their wealth and influence can carve new pathways of sin not open to the common man. So when a king, queen, president, prime minister, multi-millionaire, or movie star walks the straight road and enters through the narrow gate, there is a bit more to celebrate. The sinful road not taken, the evil path that could have been trod but was not, is a cause for rejoicing for every man, but especially for the powerful man. Every soul can indulge in some legitimate Christian pride for what it has not done, for having conquered temptation and sin by strategically avoiding it. Many paths opened up before King Henry during his life. He walked the tight path of virtue and entered heaven by the narrow gate and thus exalted his royal status to one even higher, that of a saint.
Saint Henry, you were an exceptional benefactor of the Church, living sacrificial generosity to advance her apostolates. May your example help us all to be generous, in every way, when our religion demands a generous response. -
July 11: Saint Benedict, Abbot
c. 480–c. 550
Memorial; Liturgical Color: White
Patron Saint of Europe and monks
His Rule helped create Europe, one monastery at a time
Before the time of today’s saint, to be a monk meant to wander into the Syrian desert and never come back, to climb a rocky summit in the Sinai and never descend, to sit cross-legged atop a pillar, to fast to emaciation, or to remain wordless as a hermit in a damp cave in Lebanon. Saint Benedict changed all of this. This revolutionary introduced evolutionary change, a new way for monks to be radically committed to Christ. No more would a monk have to perch like a hawk in its eyrie, alone, gazing over the valley below. When Benedict opened his mouth and called the monk out of his desert, down from his mountain, off of his pillar, and out of his cave, monks answered.
Benedict founded Western monasticism, the communities of monks who pray, eat, work, and socialize together in a common chapel, refectory, field, and workshop. Benedictine monks created Europe out of the vacuum of blackness and disorder which enveloped the land after Roman order disintegrated. So many centuries later, the pioneering path that Benedict cut for Western civilization is difficult to appreciate. What was fresh is now ancient. What was revolutionary is now just the way things are.
Little is known with certainty of Saint Benedict’s life. No contemporary preserved his essential details, as the great Saint Athanasius did for Saint Anthony of the Desert. Decades after Benedict’s death, Pope Saint Gregory the Great recorded some precious few anecdotes of the great monk’s life, but the lack of hard facts and historical chronology leave room for speculation. What is known for certain is that he held in his hands what the world had to offer for a few short years and then dropped it like a murder weapon. He would live for Christ and Christ alone. He joined a primitive community of consecrated men for several years but departed after some unspecified intrigues to form his own small monasteries. Exercising spiritual and practical fatherhood over his brother monks, he was inspired to write a Rule. Benedict became famous, in time, not due to a wealth of biographical detail but because of his Rule. Saint Benedict is his Rule and his Rule is him.
The Benedictine Rule came to dominate all of Europe. In a Christian age when monasteries dotted every low valley and high town, when the local abbot was as powerful as the bishop, and when schools and culture were synonymous with monastic learning, these communities almost always lived by the Rule of Saint Benedict. Benedict’s Rule became widespread because it was both deeply spiritual and imminently practical. It demanded uncompromising dedication to work and prayer but held individual and community goods in a careful balance.
A Benedictine monastery was not just a place for penance or asceticism but a family. It was a finely tuned orchestra with the abbot waving his wand at the front, eliciting from the monks’ individual gifts a common harmony to soothe God and correctly order nature itself. The monastery’s structured routine of chanting the Divine Office, of work, of study, of constructing a community for community’s sake, gave Europe a finely tuned rhythm that drove technology, the arts, and scholarship forward by leaps and bounds over other lands.
Until the time of Saints Francis and Dominic in the early 1200s, there was only one founder worth noting in the church, and that was Saint Benedict. The immense legacy of the founders of large, powerful, and lasting Orders in the Church is mysterious. Founders influence the Church’s spirituality and theology almost as much as Divine Revelation itself. And Benedict was the founder of all founders. Saint Augustine of Hippo, Benedict’s only serious competition for the greatest saint of the first millennium, also left a widely adopted rule, but it never produced the unified and practical communities which Benedict’s Rule generated. Saint Benedict rests in peace near his twin sister, Saint Scholastica, in a crypt under the historic Monastery of Monte Cassino. The “upper room” of Monte Casino became European culture’s symbolic Acropolis and Temple Mount, the beacon to the town, the lighthouse of Western civilization, and it was Saint Benedict who first lit its lamp.
Saint Benedict, you were a humble monk whose life remains largely unknown, yet you left a massive legacy. Help each Christian in his home, church, and workplace to labor from the shadows to create light, to be the unseen cause behind
great effects, and to light lamps that guide others through the darkness. -
July 9: Saint Augustine Zhao Rong and Companions, Martyrs
1746–1815
Optional Memorial; Liturgical Color: Red
New saints for an ancient land start the Third Millennium
Today’s feast commemorates one hundred and twenty martyrs, eighty-seven native Chinese and thirty-three Western missionaries, killed in a long trail of blood from 1648 to 1930. This roll call of heroes includes lay women, catechists, seminarians, bishops, priests, a cook, a farmer, a widow, a seventy-nine-year-old man and a child of nine. Some were killed while taking sanctuary inside of a church. A large number died during the Boxer Rebellion in 1900, when fanatical Chinese peasants slaughtered thousands of Christian converts and foreign missionaries for no reason other than their faith and their foreignness. Some lives were ended by beheading, quickly; others by neglect in prison, slowly; and many by strangulation, painfully.
The one saint the Church names on this feast is Saint Augustine Zhao Rong. Like so many other saints, he began his professional life as a soldier. As part of his military duties, Augustine was assigned to escort a French priest in China. The priest’s holy example made such a deep impression on Augustine that he decided to convert to Catholicism. After his baptism, he went for the gold— he entered the seminary and became Father Augustine. His priestly ministry was short lived. Father Augustine was jailed, tortured, and left to die in prison during the reign of an emperor insanely hostile to Christianity and to Chinese priests in particular. Numerous other Chinese and foreigners were swallowed up in the same persecution along with Father Augustine. All refused to apostasize and many were atrociously tortured.
After some faint contact with Christianity in the first millennium, European missionaries first ventured deep into China in the last decades of the 1500s. These missionaries were chosen for their great erudition, sagacity, and Christian spirit. In contrast, the first boatloads of Spanish missionaries unloaded into Latin America were a mixture of holy, educated men, along with others who were almost ordained pirates, adventurers whose zeal for the house of the Lord was so total that they were oblivious to the sensitive cultural realities they, and the West itself, were encountering for the first time. Mayan and Aztec Codexes’ were burned, finely carved statues were shoved off temple platforms, and palaces were razed to the ground out of an authentic, but misguided, Christian fervor. No such haphazard cultural destruction took place in China. Missionaries to China were finely tuned to the local wavelength. They learned the challenging language, respected local spiritualities, and were exquisitely respectful of the ancient, studious, and complex society that had welcomed them. These sterling missionaries inspired a large number of Chinese converts who remained fully Chinese while, at the same time, becoming fully Catholic. Catholicism enriched and purified all that it meant to be Chinese.
Yet the missionaries’ success was also the seed of their destruction. Chinese strongmen invariably saw the missionaries as agents of Western colonialism rather than as emissaries of Jesus Christ. No matter how delicately the missionaries inculturated the faith, or how many locals converted, Catholicism was a non-native reality that threatened ancient Chinese patterns of life and thought. And so the persecutions came.
The Protomartyr of China was Francis Fernández de Capillas, a Dominican priest who was tortured and beheaded in 1648 while praying the Sorrowful Mysteries of the Rosary. Numerous Franciscans, Salesians, Dominicans, and Jesuits were killed in the intermittent waves of persecution. These martyrs’ crime was their faith and energetic evangelical efforts. They were not involved in politics or trade. They were not spies or government agents. They died for the most noble and purest of reasons—their faith. The ancient nation of China had no saints before October 1, 2000, when Pope Saint John Paul II canonized today’s Chinese martyrs. Not one of the canonized was killed under the communists who have ruled China since 1949. Catholics executed by the communists await a future unfurling of their banners in St. Peter’s Square. More Chinese martyrs, some already dead, some still to die, will be canonized in an unknown year by a future pope as the history of redemption reveals its secrets.
Martyrs of China, you were brave in keeping a tight grip on the pearl of great price. Help all Christians to value their faith in easy times so that when times of persecution come, we may stand upright in the storm. -
July 6: Saint Maria Goretti, Virgin and Martyr
1890–1902
Optional Memorial; Liturgical Color: Red
Patron Saint of rape victims and teenage girls
A country girl suffers death for knowing right from wrong
The family of today’s saint was so poor that they farmed other people’s fields. They lost their own land and became migrant laborers who ate what they grew and harvested, their rough fingers rarely touching a coin or printed money. It was a hardship for the parents to house, feed, clothe, and educate their seven children. And then things got bad. The father died of malaria. The family was now forced to share a modest home with another family, and the mother had to work the fields alongside her children day in and day out. In the midst of all this cruel hardship, tragedy struck.
Maria typically stayed home to cook, clean, sew, and care for her baby sister. It was while she was alone with the baby at home one day, mending a shirt of Alessandro’s, the teenage boy of the family that shared the house, that Maria was attacked. Alessandro had returned—and he wasn’t looking for his shirt. It was not the first time he had imposed himself on eleven-year-old Maria. And it was not the first time she had refused. She tried to stop him again. She screamed that it was a mortal sin. She yelled that he would go to hell. Alessandro didn’t care. She ran for the door, but it was too late. He stabbed her multiple times in the throat, heart, and lungs.
Little Maria was brought to the hospital where doctors tried in vain to save her life. Before dying, she revealed to her mother, and to the police, for the first time, that Alessandro had tried to rape her twice before. Since he had threatened her with death if she told anyone, she had kept silent. Before succumbing to her wounds, Maria forgave her attacker and said she wanted Alessandro to one day be with her in paradise. Maria’s last twenty-four hours were dramatic. She explicitly chose death rather than to allow another’s mortal sin. She suffered sexual violence like so many female martyrs of the early Church. And on her deathbed, with her body weakening, she forgave her murderer. This was all extraordinary. This was the stuff of saints.
Maria Goretti was canonized in 1950 by Pope Pius XII in St. Peter’s Square in Rome. The huge number of the faithful made it impossible to say the Mass inside St. Peter’s Basilica. Maria’s mother and siblings were at the canonization, as was Alessandro. After initially refusing to communicate with anyone about the murder, he opened up to a local bishop who took the time to visit him in jail. Alessandro told the bishop he had a dream in which Maria presented him with lilies, symbols of purity. But the lovely flowers scorched his hands as soon as he touched them. He later asked Maria’s mother, Assunta, forgiveness for his crime. Like her daughter, she forgave him. Alessandro served twenty-seven years of his thirty-year sentence. After being released, he became a lay Franciscan and served as a gardener in a monastery until his death.
Saint Maria showed uncommon maturity for her age. Her poor, rugged life in the fields, and her father’s early death, made life itself serious very early on. Starving people are not frivolous. Death, suffering, poverty, migration, and loss figured prominently in her life before she ever even attended school. She knew no comfort apart from the closeness of family life and the security of faith. When she chose to give up her life rather than participate in another’s sin, she was not saying goodbye to a beautiful house, creature comforts, or earthly possessions. She had the clothes on her back and sanctifying grace in her soul. Nothing else. That grace was the secret possession she would not trade for life itself. She kept a tight grip on her soul, and God rewarded her tenacity by granting her life in heaven with Him forever.
Saint Maria Goretti, mature beyond your years, inspire all young people to value purity and chastity as God-given gifts. Help them to follow your example in valuing virtue over vice, love of God over love of man, and a rich future in heaven over a poor future on earth. -
July 5: Saint Anthony Zaccaria, Priest
1502–1539
Optional Memorial; Liturgical Color: White
Patron Saint of physicians
The man of the hour for his time and place
In thirty-nine niches in the nave and transepts of St. Peter’s Basilica in Rome are thirty-nine statues of saints who founded religious congregations. Some of these saints are very well known, like Saints Benedict, Ignatius of Loyola, and Teresa of Ávila. Today’s saint is among the lesser-known founders. The statue of Saint Anthony Zaccaria looks down from a second-tier niche, high above the Basilica floor. Saint Anthony’s distance from the faithful in art reflects his relative remoteness from modern life. Not every saint can be a rockstar. The Church preserves the legacy of this holy man on its universal calendar, though, for very solid reasons.
Saint Anthony was born in Northern Italy just as the powder keg of the Protestant Reformation was about to ignite. He studied medicine and became a practicing physician. But his real love was people’s souls, not their bodies, and he dedicated most of his time to teaching the catechism to the poor. Like so many priestly vocations, others recognized his gifts before he saw them himself. Friends and family encouraged him to study for the Priesthood. Saint Anthony was ordained in 1528 and soon moved to the bustling city of Milan. He became a roving chaplain to nobles and to diverse lay groups committed to charitable works and to invigorating Milanese society with an authentic Catholic spirituality.
Along with two noblemen, Saint Anthony founded a Congregation of priests whose goal was to “regenerate and revive the love of divine worship and a properly Christian way of life by frequent preaching and faithful ministering of the sacraments.” There is nothing new, creative, or groundbreaking in such goals. But as would be highlighted a few decades after Saint Anthony by Saint Charles Borromeo, the vigorous Archbishop of Milan, Northern Italy in the sixteenth century was in a state of religious decrepitude. Today’s saint and his co-founders needed to found a Congregation to blow life into the dormant coals of people’s faith and to rekindle their love of the Mass and the Holy Eucharist. No one else was carrying out these fundamental evangelical tasks. The secular clergy were moribund, and bishops often did not even reside in their dioceses. Someone had to do something, and thus the “Clerks Regular of Saint Paul Beheaded” was born and formally recognized in 1535.
The Congregation’s members became more commonly known as the Barnabites after a Church in Milan where they were eventually headquartered or perhaps due to Saint Barnabas’ status as one of Saint Paul’s closest companions. The Barnabites encountered fierce opposition from local clergy who were offended by the imputation that they were derelict in their duties and needed reform. These internecine knife fights were quickly settled in the Barnabites’ favor.
Saint Anthony popularized the Forty Hours Devotion, where the Blessed Sacrament is exposed over a three-day period corresponding to Christ’s forty hours in the tomb. He encouraged churches to toll their bells on Friday afternoons, and preached indefatigably in the streets on the crucifixion, on the Eucharist, and on the texts of Saint Paul. The age for scholastic theological distinctions as fine as lace had long ended by the early sixteenth century. The one-church world was crumbling and with it the luxury of inter-Catholic speculations of a purely theoretical nature. Dissenting Protestantism was spilling into Northern Italy. What was needed was preaching in the streets, raw fervor, and the core biblical message. Some priests spoke with quiet erudition and convinced the few, others explained the catechism well, but only inside of churches to the scattered faithful in the pews. Saint Anthony’s method was, essentially, to walk into the town square, light his hair on fire, and yell “Watch me burn!” It worked—but not for long. Saint Anthony Zaccaria flamed out at the early age of thirty-seven. He was canonized in 1897, and his remains are venerated today in the crypt of the Barnabite church in Milan. The Congregation he founded is of modest size yet still vigorously serving in the heart of the Church.
Saint Anthony Zaccaria, inspire us to do the simple things of our faith well, before we attempt to do the complex things less well. Keep us focused on the events of the Gospel as the Church presents them to us through her structure, her Sacraments, and her devotions. -
July 4: Saint Elizabeth of Portugal
1271–1336
(Celebrated July 5 in the U.S.A.)
Optional Memorial; Liturgical Color: White
Patron Saint of widows and victims of adultery
A widowed queen embraces Sister Poverty
Beautifully placed in the center of a graceful arch, behind the high altar in the Franciscan convent of Saint Clare in Coimbra, Portugal, is an impressive silver and glass sarcophagus. Circular windows cut into the upper portion of the finely wrought box allow the pilgrim to peer down into its contents. You see rumpled printed cloth. You struggle to discern what else you are looking at. But then...you see…the form of a body, covered by a shroud. It is her. You are looking at a sleeping queen, Saint Elizabeth of Portugal. Only a hand protrudes from under the cloth. It is a right hand. It is visible. It is white. It has refused decay. It is incorrupt. The rest of her body? Only God knows, and maybe the local bishop.
Today’s saint was also known as Elizabeth of Aragon. She was born into a royal Spanish family with a saint in its bloodline. Saint Elizabeth of Hungary was her great aunt and namesake. In a pious age, the piety of today’s Saint Elizabeth stood out. She loved the Lord and all that it meant to be Catholic. She was wed to the King of Portugal at a tender age, moved to his land, and had a family with him. The holy child Elizabeth became the holy adult Elizabeth. She involved herself in matters of war, state, and politics. But she was more concerned with her own soul, the poor, and the sick.
Elizabeth had the luxury of leisure due to her wealth and noble status. She could dedicate time to Mass, to prayer, and to her spiritual exercises. Her resources of time and money also allowed her to assist the poor, which she did generously, even to the annoyance of her husband, the King. It is easy to say that money doesn’t matter when you have money. Only people with money, in fact, say that money is not the only thing. Money did not matter to Elizabeth, precisely because she did not lack it. She simply gave it away. And she fortified her financial generosity with her personal example of prayer, fasting, poverty, and holiness, edifying her people. She was not an advocate of social justice, but justice. She did not promote charitable giving, but living charity itself.
After her husband died and her children were grown, she entered the convent of the Poor Clares, which she herself had founded in Coimbra. She took vows as a Third Order Franciscan, abandoned her royal status, and lived in obscurity with the other sisters. Coimbra had a long attachment to the Franciscans. It is the city where Fernando of Lisbon, an Augustinian, decided to become Anthony, a Franciscan, the future saint whose shrine is in Padua. Saint Elizabeth’s choice to become a lay Franciscan shows just how far and wide the influence of Saint Francis of Assisi was felt, even among the upper classes. The Queen of Portugal gives away her wealth, cares for the poor and the sick, is devoted to the Sacraments, actively promotes peace in her domain and in her family, establishes a female Franciscan convent, and herself becomes a Franciscan, and all within one hundred years of Saint Francis’ death. After Elizabeth had given away all that she had, she gave away herself, and then there was nothing left to give. She was a model Catholic Queen.
Saint Elizabeth of Portugal, help us to see all wealth, of time or money, as a gift and an opportunity to serve the Lord and our fellow man. You promoted peace in your realm and in your family, in the spirit of Saint Francis. Help us to do the same. -
July 4: Independence Day—USA
Optional Memorial; Liturgical Color: White
“...nobis donet en patria.”
Father hunger—the primordial longing to impress, to emulate, or just to find dad—moves us more fundamentally than any thirst for mom. Mom’s warm love and constant presence is typically assumed. She is always near. We spend the first nine months of life sheltered inside her sanctuary, a memory of closeness and protection buried deep in our psyche. But dad comes later, a remote creature orbiting around mother and child with a deep voice, sandpaper face, and rugged hands. Knowing him, and loving him, takes some work, and for that reason seems more worth it. The desire for a pater, a father, goes hand in hand with our need for a patria, or fatherland. To be a citizen of the world is not to be a citizen at all. The world is not a country. We don’t want to be born at sea, drifting under a flag, any more than we want to be born into family. We want to be born into a family. We want to master one language, stir upon hearing one hymn, and stand with our civic siblings to honor one flag. We want, and need, to love a patria. Independence Day of the United States of America commemorates the founding events of a country as worthy of admiration and appreciation as any country ever was. The United States merits respect for a thousand compelling reasons, but honoring her also points to the inherent limits of even the healthiest love of fatherland.
There are only a few things a man will die for: family, religion, and country being the most obvious. To emigrate to the United States many immigrants have, for centuries now, disrupted family life, bid farewell to well-loved homelands, abandoned historic family farms, and been absent from spouses and children for months and years. Why? Because it was worth it! A country worth dying for is a country worth dying to get into. No country has ever afforded its citizens what America has afforded them. Its success is unequalled. And yet, for all of its flourishing opportunity, robust legal structures, and protection of human rights, the patria of the U.S. is not, and no patria could ever be, Heaven itself. A country provides meaning, but not ultimate meaning.
When Americans die they will not be judged by Uncle Sam. An old man with a long white beard wearing a star-spangled waistcoat will not stand before the individual soul. Uncle Sam won’t judge anyone because Uncle Sam doesn’t exist. He is as real as the Easter Bunny, the Tooth Fairy, or Lady Liberty. The Statue of Liberty consists of a rigid iron frame draped in thin copper. That’s it. “She” rusts. Meaningful secular holidays invite reflection upon what kind of truth perdures and upon the difference between two close cousins, faith and patriotism. Jesus Christ is not like Uncle Sam. He is not an anthropomorphism, a depiction in human form of a non-human reality. We have statues and paintings of Jesus Christ for the same reason we have statues and paintings of George Washington—because the camera hadn’t been invented yet. If there had been cameras in first-century Palestine, Jesus’ face would be as correctly shown as Abraham Lincoln’s.
Our crucifixes don’t symbolize God. They show God. Jesus is not a metaphor. He is not the human representation of ethereal God-like qualities. Jesus thundered with the authority of God, referred to Himself as God, and performed Godly acts, including the ultimate miracle of raising Himself from the dead. Jesus doesn’t represent something else, or someone else, that hides behind a curtain or a mask. Our love of God, then, should run deeper than our love of country because God will, by definition, never end. Mighty Rome ended. Weeds grew, and still grow, in the bustling forum where Julius Caesar was knifed in the back. America’s raw military power, global cultural reach, and thumping economy will not last forever. Countries rise and countries fall, but God and His Church will endure.
Geological time uses immense spans of millennia, ages, and eons to capture the reality of glacial movement, tectonic shifts, and continental splitting. We should use similar references of time when describing the vastness of God. A two-thousand-year-old Church is ancient of days in man-time. But in God-time the Church is just a babe rocking in a cradle. Geologically we would understand this. Theologically we should as well. The United States will pass into history in one blink of God’s eyelashes. So we should love more what deserves more love. We should love less what deserves less love. And we should live more fully only for a deathless God who grants endless life in a true homeland that will never cease.
God the Father, may our hearts bear a deep love for our earthly fatherland as an extension of our love for You, our Father in Heaven. May our one heart burst with love for all those that deserve our love, most especially our family, our nation, and our Church. -
July 3: Saint Thomas the Apostle
First Century
Feast; Liturgical Color: Red
Patron Saint of doubters and architects
‘Perhaps’ - the crack in the unbeliever’s wall of certainty
All unbelievers have a type of faith. They firmly believe in God’s non-existence and in the weakness, not wisdom, of trusting in a reality greater than oneself. Atheism is a belief system, though its object of faith is obviously not God but other sacrosanct, secular “doctrines.” Yet the unbeliever’s secular faith, just like every believer’s, is continually tempted by doubt. The unbeliever, whether fixated on a friend’s lifeless body in a coffin, dumbstruck while gazing at the vastness of the sea, or just when lying in the dark of night, wonders if he has everything figured out. Although he shows a brave front, the unbeliever secretly doubts. He is not certain. He is threatened. There is always the great “perhaps.” Perhaps, just perhaps…the believer is…right. The atheist is under constant assault from faith, primarily from inside himself. Only when trying to quit religion does he realize, painfully, that the drama of being a man cannot be avoided. He exchanges the uncertainty of belief for the uncertainty of unbelief.
Today’s saint, known as “Doubting Thomas,” is Christianity’s icon of doubt. He loves, serves, and follows the Lord. Upon hearing of the death of Lazarus, Christ decides to go to Judea, where He had previously come under attack. The Apostles are concerned for Christ’s safety, but Thomas supports Him, saying, “Let us also go, that we may die with him” (Jn 11:16). Thomas is strong and generous. But he is also a man, so he does what men do—he doubts. Christ’s crucifixion was a searing experience for His Apostles, and Thomas doubts that one so cruelly and publicly murdered could be alive. He is told by his co-Apostles that the Lord is risen and has appeared to them. Yet still Thomas doubts. He will only believe if he can place his hands in Christ’s very wounds.
To satisfy his skepticism, Thomas joins the others and waits patiently on the Sunday after Easter. The risen Lord appears again in the same place. “Peace be with you,” He says to all. And then to Thomas himself, “Put your finger here and see my hands...Do not doubt but believe.” “My Lord and my God!” is all the flabbergasted Thomas can muster in response (Jn 20:24–29). Thomas’ simple declaration of faith—“My Lord and my God!”—is whispered by millions of faithful at the consecration at Mass, words of faith forged from the anvil of doubt.
Doubt is often the starting point, the context, and the invitation to faith for so many modern doubting Thomases. Yet true doubting leads to true searching. And a true search is not perennially open-ended but risks finding what is sought. Saint Thomas’ doubt, his moment of weakness, served a higher purpose when Thomas found what he was looking for. The Son of God said “...the kingdom of heaven is like a merchant in search of fine pearls…” (Mt 13:45) and “The kingdom of God is as if someone would scatter seed on the ground…and the seed would sprout and grow, he does not know how” (Mk 4:26–27). The kingdom is not the fine pearl. The kingdom is the merchant in search of fine pearls. The kingdom is not the seed. It is the man scattering the seed. The search, the scattering, the effort, the struggle, the journey. These are often the first stages of finding God. Honest, authentic inquiry is god-like. Every legitimate search presupposes, after all, that there is something, or someone, to find.
Doubt is the plow that opens the furrow where the seed of faith can fall and germinate. Saint Thomas the Apostle is our guide and patron in understanding how doubt sparks faith. Being absent, he heard. Hearing, he doubted. Doubting, he came. Coming, he touched. Touching, he believed. And believing, he served.
Saint Thomas, help all who struggle with belief in God. Through your example and intercession, assist all those overwhelmed by distractions and doubts to come to a well-informed trust in the Father and Lord of all. -
July 1: Saint Junipero Serra, Priest
1713–1784
Memorial; Liturgical Color: White
Patron Saint of California and vocations
“Always forward!” was his motto and his life
The United States of America’s impressive Capitol Building in Washington, D.C., includes the majestic, semicircular Statuary Hall. Each of the fifty states chooses two citizens of historic importance to represent it in the Hall. Statues of one nun and four Catholic priests, two of them saints, grace Statuary Hall, including today’s saint. Junipero Serra was the founder of California. He was the pathbreaking, indestructible priest who trekked California’s mountains, valleys, deserts, and shores to found nine of its eventual twenty-one missions. California’s rugged cattle culture, its luxurious orchards and rolling vineyards, its distinctive Mission architecture, and its blending of Mexican and Native American heritage are the legacy of Father Serra and his Franciscan confreres. The Franciscan city names tell the story: San Francisco, Ventura (Saint Bonaventure), San Luis Obispo, Santa Clara, Our Lady Queen of the Angels (Los Angeles) and on and on. The Franciscans simply made California what it is.
Father Junipero Serra was baptized as Michael Joseph on Mallorca, an island in the Mediterranean off the coast of Spain. He grew up dirt poor and devoutly Catholic. He joined the Franciscans as a youth and moved to the large city of Palma de Mallorca, where he took the religious name of Junipero in honor of one of Saint Francis of Assisi’s first followers. After priestly ordination, Father Junipero obtained a doctorate in philosophy and taught Franciscan seminarians. He was destined to lead a successful life as an intelligent, holy, and pious intellectual. But in the Spring of 1749, he felt the Lord calling him to become a missionary to New Spain (Mexico). On the fateful day of his departure from his large Franciscan monastery, he kissed the feet of all his brother Franciscans, from the oldest to the youngest. He then boarded a ship and sailed away from his native island for the first time and the last time. He would never see his family again. Our saint’s life began in earnest in middle age. Long years of intellectual, spiritual, and ascetic preparation steeled his body, mind, and will for the rigors to come.
Arriving in the port of Veracruz, Father Serra walked hundreds of miles to Mexico City rather than travel on horseback. Along this first of many treks, he was bitten by either a snake or a spider and developed an open wound that never healed, causing him near constant pain for the rest of his life. Father Serra spent the first several years of his missionary life in a mountainous region of Central Mexico among an indigenous population that had encountered Spaniards, and the Catholic religion, two centuries before. Father Serra wanted a rawer missionary experience. He wanted to meet and convert pagans who knew nothing of Christianity. After years of faithful service as a missionary, church builder, preacher, and teacher in Central Mexico, Father Junipero finally had his chance. The Franciscans were tasked with leading the religious dimension of the first great Spanish expedition into Alta California, the present day American state. If Father Serra had never gone to California, he may still have been a saint, but one known to God alone. It was the challenge of California that made Father Junipero into Saint Junipero.
Already in his mid-fifties, Father Serra was the head priest of a large migration of men, women, soldiers, cattle, and provisions whose goal was to establish Spanish Catholic settlements in California. Integral to this cultural and evangelical effort was the founding of California’s missions, the vast farms, cattle ranches, churches, communities, and schools that have left such an enduring mark on California. For the last fifteen years of his life, Saint Junipero was seemingly everywhere in California—walking, confirming, working, building, preaching, fasting, planning, sailing, writing, arguing, founding, and praying. He exhausted his poor, emaciated body. He was recognized by all as the indispensable man.
Father Junipero died quietly at the San Carlos Mission in Carmel just as the United States was becoming a country on the other side of the continent. He did for the West Coast what George Washington and better known founders did for the East Coast. He founded a society, in all of its complexity. Decades later, Americans migrated to far-off California, newly incorporated into the federal union, looking for gold, and were surprised to discover a distinctive culture as rugged, layered, and rich as the one they had left behind.
California’s foundational events were distinctly Catholic just as the Eastern colonies’ were distinctly Protestant. When ceremoniously inaugurating an early mission, Father Junipero said a High Mass, sang Gregorian chant, processed with an image of the Virgin Mary, and had the Spanish galleons offshore fire their cannons at the consecration. What powerful solemnity! The roots of large regions of the United States run deep into Southern, not Northern, soil, and were watered by the Catholic faith, not dissenting Protestantism. The United States was baptized Catholic but raised Protestant. Father Junipero represents the best of that “other” founding of the United States of America.
Saint Junipero Serra, inspire us to follow your example of physical perseverance, doctrinal commitment, and spiritual discipline for the good of the Church. You were a model priest, missionary, and Franciscan. May we, too, be great in all that we do. -
June 30: First Martyrs of the Church of Rome
64
Optional Memorial; Liturgical Color: Red or White
A madman burns Christians like human torches
Wave after wave of huge British and American bombers, pregnant with ordnance, opened their bays over Dresden, Germany, on February 13 and 14, 1945. Fire joined fire until the city itself was a raging, screaming bonfire. A tornado of flames hungered for oxygen, sucked all air from the atmosphere, and suffocated to death anyone caught in its vortex. The center of Dresden melted. Only some stone walls remained erect. Human skeletons were mixed into the rubble of a skeletal city. In the old town of Dresden today, a modest memorial marks a mass grave, the location where an unknown number of civilians’ scant remains were cremated shortly after the fire. It’s easy to walk by without noticing it. Any number of countries have similar memorials marking the mass graves of the victims of plane crashes, sunken ships, war atrocities, or natural disasters.
Many countries also have a memorial to an unknown soldier. That unknown fighter represents all those drowned at sea, lost in the jungle canopy, eviscerated by enemy fire, or simply never recovered in the heat and sweat of battle. On civic feast days, presidents, governors, and mayors lay wreaths and flowers at the graves of the unknown. In honoring him, they honor all. A nation’s official remembering—in stone, statue, speech, or ceremony—preserves the past. A nation’s common memory is preserved by its government, which guards against national forgetting through official acts of national remembering.
The Church’s liturgical calendar is a continual, public remembering of saints, feasts, and theology, by mankind’s most ancient source and carrier of institutional memory—the Catholic Church. Today’s feast day commemorating the First Martyrs of the Church of Rome did not exist prior to the liturgical reforms of the Second Vatican Council. Instead, the sanctoral calendar was crowded with various feast days to particular martyrs from this early Roman persecution. Apart from their centuries on the calendar, however, little else supported these particular martyrs’ existence.
Today’s feast is a liturgical expression of the wreath-laying ceremony at the Tomb of the Unknown Soldier or the flowers left at a mass grave marker. This feast commemorates those unknown and unnamed men and women who were cruelly tortured and executed in the city of Rome in 64 A.D. But instead of meeting in a park to sing a patriotic hymn and to see an official lay a wreath, we do what Christians do to remember these martyrs. We meet as the faithful in a church, in front of an altar, to participate in the sacrifice of the Mass and to remember our remote ancestors in the faith who died so that the true faith would not.
In 64 A.D. a huge fire of suspicious origins consumed large sections of Rome. A deranged emperor named The Black (Nero) blamed Christians for the conflagration and executed large numbers of them in retribution for their supposed treachery. A vivid description of the persecution survives from a Roman historian named Tacitus, who relates that some Christians were sewn into the skins of animals to be attacked and consumed by beasts. Other Christians were slathered with wax, tied to posts, and then burned alive, human torches whose glow illuminated Nero’s garden parties. Still others were crucified. This was not the barbarous hacking off of limbs and splitting of skulls later suffered by missionaries in the forests of Northern Europe. Nero’s madness was highly refined evil. Today, we commemorate these Christians in the same fashion in which they would have commemorated the Lord’s own death—by prayer and sacrifice. We are separated from 64 A.D. by many centuries, but we are united to 64 A.D. by our common faith. We remember because the Church remembers.
Anonymous first martyrs of Rome, your blood is still wet, and your sufferings still felt, in the same Church of Christ to which you belonged through baptism. Through your intercession, help the baptized of today be as courageous as you in all things. -
June 29: Saints Peter and Paul, Apostles
First Century
Solemnity; Liturgical Color: Red
Patron Saints of the city of Rome
Like the sun, Peter and Paul rose in the East but set in the West
Jesus Christ is the head of the Church. The Pope is the head of the churches. The invisible, heavenly Church, mystically depicted by the Book of Revelation and described by Saint Paul as “our mother,” is the “Jerusalem above” (Ga 4:26). This perfect, inner, Church of God has theological priority over all earthly churches, which are its shadow. The first Christian congregation, in Jerusalem, anticipated and grew into the universal Church. For a short period, the Jerusalem Church was the universal church. And from this original whole, smaller parts formed, until the one Church became present throughout the world. Unity exists, then spreads. The children do not create the parents. The many dioceses throughout the world are not stitched together into a patchwork quilt called the universal Church. Catholicism is not an international federation of dioceses or the end result of its own geographic stretch. The one Church precedes the many churches. It gives them birth. The progression is from God outward, from spirit to flesh, from ontological to historical, from Jerusalem to Rome, and from Rome to the world.
All dioceses are sisters to one another. So Manila, Philippines, is a sister diocese to that of Vilnius, Lithuania; and Lagos, Nigeria, is a sister diocese to that of La Paz, Bolivia. But the universal Church is not herself a diocese. She has no sisters, lest her oneness be compromised by having a mirror church. The universal Church is a mother, not a sister. And the Mother Church was established in Rome by Saints Peter and Paul, whose feast we celebrate today. This feast also implicitly commemorates Rome’s position as head of all the churches. Rome’s particular vocation is to preserve the unity of God’s Church on earth. This vocation is not an accidental historical addition to the Church’s original nature. Unity is intrinsic to the Church’s theology, and so there must be a practical force or power, internal to the Church, to preserve her unity. God’s Son, after all, has only one bride, with whom he celebrates only one heavenly banquet for only one eternal, mystical wedding.
In Matthew’s Gospel, Christ states in unmistakably clear language that He will build His Church on Saint Peter (Mt 16:17–19). This was not a claim from Peter but a statement of fact from Christ. For many centuries, this text has been cited in support of both Roman primacy and papal infallibility. Yet an even more fundamental historical, not biblical, fact originally supported Roman primacy. The great Saint Irenaeus in the late second century clarifies that Rome is “the greatest and most ancient Church, founded by the two glorious Apostles, Peter and Paul.” No other city could claim to be the seat of two martyred Apostles. Not Jerusalem, not Antioch, and not Alexandria. Constantinople, the “New Rome,” could not claim to have been built over the bones of even one Apostle. Rome’s headship over all the churches is rooted most deeply in the martyrdoms in the eternal city of Saints Peter and Paul, the Christian counterparts of Rome’s twin pagan founders Romulus and Remus.
Rome, the two-Apostle city, continues to draw pilgrims. If a plumb line were dropped hundreds of feet from the apex of the dome of St. Peter’s Basilica, it would come to rest directly over the tomb of the Apostle himself in the necropolis below the Basilica’s main altar. A few miles away, under the main altar of the Basilica of St. Paul Outside the Walls, lies the mortal remains of the great Apostle to the Gentiles. The inscription naming Saint Paul on an ancient marble cover for his tomb leaves no doubt whose bones were placed there. The cover even has small holes through which pilgrims could lower ribbons to touch Saint Paul’s bones and thus complete their pilgrimage to Rome with a third class relic. It is a recent phenomenon to go to Rome to see the reigning pope. Traditionally, pilgrims went specifically to pray at the tombs of Saints Peter and Paul.
Our beautiful Church is a miracle. Theologically perfect but humanly flawed. Mystical and historical. All soul and all body. The Church reflects mankind—capable of so much, yet limited by her imperfections. The Church is founded upon a perfect God and two very different, great, and imperfect men whom God chose—Peter and Paul.
Saints Peter and Paul, deepen our filial devotion to our Mother the Church, who gives us life through the sacraments and who preserves our hope of attending the eternal banquet of God in heaven. Protect our Mother from corruption to be a more perfect spouse of Christ. -
June 28: Saint Irenaeus, Bishop and Martyr
c. 125–c. 200
Memorial; Liturgical Color: Red
Patron Saint of apologists and catechists
The Church was explicitly Catholic from the start
The iconic opening words of Julius Caesar’s Gallic War are “All Gaul is divided into three parts.” The chieftains of these three regions of Roman Gaul (France) met yearly in the southern city of Lugdunum, known today as Lyon. These rough noblemen and their large retinues trekked to Lyon in 12 B.C. for the dedication of the Sanctuary of the Three Gauls on the slope of Lyon’s hill of the Croix Rousse. The inauguration ceremony was an elaborate reinforcement of Rome’s military, religious, and commercial dominance. Pagan priests performed pagan rites on pagan altars to pagan gods, asking those gods to favor the new sanctuary, the tribes present, and the city. This important sanctuary remained a focal point of Lyon’s civic and religious life for centuries. And in the sand and dirt of this Sanctuary of the Three Gauls, in 177 A.D., the blood of the first Christian martyrs of Gaul was spilled. Here they were abused, tortured, and executed. Killed for their faith were about fifty Christians, including the Bishop of Lyon, Pothinus, and a slave woman named Blandine. While they were imprisoned and awaiting their fate, these future martyrs wrote a letter to the Pope and gave it to a priest of Lyon to carry to Rome. That priest was today’s saint, Irenaeus.
With the dead bishop Pothinus’ mutilated remains tossed into the river, Irenaeus was chosen as his replacement. He would remain the Bishop of Lyon until his death. It was in this way that the tragic end of some raised others to prominence. As the first generation of Christians in Gaul retreated from history, the great Saint Irenaeus, the most important theologian of the late second century, emerged. Copies of Saint Irenaeus’ most important works survived through the ages, likely due to their fame and importance, and are now irreplaceable texts for understanding the mind of an early Church thinker on a number of matters.
Irenaeus was from Asia Minor and a disciple of Saint Polycarp, a martyr-bishop of Smyrna, who was himself a disciple of Saint John the Evangelist. The voice of Saint Irenaeus is, then, the very last, remote echo of the age of the Apostles. Similar to those of Saint Justin Martyr, Irenaeus’ writings astonish in proving just how early the Church developed a fully Catholic theology.
In keeping with other theologians of the patristic era, Irenaeus focused more on the mystery of the Incarnation, and Christ as the “New Adam,” than on a theology of the Cross. He also called Mary the “New Eve” whose obedience undoes Eve’s disobedience. Irenaeus’ writings primarily critique Gnosticism, which held that Christianity’s truths were a form of secret knowledge confined to a select few. The only true knowledge is knowledge of Christ, Irenaeus argued, and this knowledge is accessible, public, and communicated by the broader Church, not secret societies. Irenaeus fought schismatics and heretics, showing just how early the connection between correct theology and Church unity was understood. His main work is even entitled “Against Heresies.”
He promoted apostolic authority as the only true guide to the correct interpretation of Scripture and, in a classic statement of theology, Irenaeus explicitly cited the Bishop of Rome as the primary example of unbroken Church authority. Like Saint Cyprian fifty years after him, Irenaeus described the Church as the mother of all Christians: “...one must cling to the Church, be brought up within her womb and feed there on the Lord’s Scripture.” This theology notes a beautiful paradox. While in the physical order, a child leaves his mother’s womb and grows ever more apart from her as he matures, the Church’s motherhood exercises an opposite pull on her children. Once she gives us new life through baptism, our bonds with Mother Church grow ever stronger and tighter as we mature. We become more dependent on her sacraments, more intimate with her life and knowledge, as we grow into adulthood. The Church becomes more our mother, not less, as we age.
On Pope Saint John Paul II’s third pastoral visit to France, in October 1986, his very first stop was the Sanctuary of the Three Gauls in Lyon. Excavated and opened to the public in the mid-twentieth century, it rests largely unknown, a ruin, in a residential neighborhood. Before dignitaries and a large crowd, the Pope prostrated himself and kissed the site where the many martyrs of Lyon died so many centuries before. Saint Irenaeus may have been looking on from the stone benches that fateful day in 177 A.D. when his co-religionists were murdered. The blood of those forgotten martyrs watered the seed that later flowered into the great saint we commemorate today.
Saint Irenaeus, may your intercession strengthen our wills, enlighten our minds, and deepen our trust. Like you, we want to be loyal sons and daughters of God, and loyal, educated, and faithful members of His Church. Help us to fulfill our loftiest and our most noble goals. -
June 27: Saint Cyril of Alexandria, Bishop and Doctor
376–444
Optional Memorial; Liturgical Color: White
Patron Saint of Alexandria, Egypt
He was the ultimate adversary
What appears from a modern perspective to be theological hairsplitting and intellectual contortionism was, in the fourth and fifth centuries, the stuff of intense, erudite, and sometimes violent debate. Today’s saint was of that heroic age when the Church, just legalized, came bursting out of her cage like a lion. She had been locked up, roaming her cramped space, half starved and small muscled when, all of a sudden, the door was lifted and the world was hers. There followed two centuries of aggressive debate, sharp criticism, harsh reactions, rough counter reactions, and prolific letter writing until several Church Councils standardized the Church’s basic theology. Saint Cyril was a key actor in this theodrama. He was educated, irascible, strong willed, politically astute, brilliant, and utterly convinced that his theology of Christ was correct. It was. What mattered in the fifth century still matters today.
Saint Cyril was the Patriarch of Alexandria, Egypt, from 412–444 A.D, when it was a major city in the late Roman Empire. The Patriarch of Constantinople as of 428 was a monk from Antioch named Nestorius. He taught that Saint Mary was the Christ-bearer but not the God-bearer. Nestorius is also associated with the related false teaching that there are two hypostatic unions in Jesus Christ, one divine and one human, a theory which locates two persons in the one body of Jesus. Various critics immediately identified the errors in Nestorius’ teachings, but Cyril of Alexandria was the most tenacious in denouncing him. Cyril wrote to the Pope and demanded that the Patriarch of Constantinople either retract his false teaching or be excommunicated.
A church council was called in Ephesus in 431 to settle the matter. The forceful Cyril took total command of the Council’s proceedings, and, after numerous machinations as political as they were theological, the council declared Mary the Mother of God—and Nestorius a heretic. With explicit papal support, Nestorius was removed from his see. Recriminations and counter-recriminations followed, damaging the reputations of all involved. Some regions of Syria followed Nestorius’ teachings and separated from the Church over the question of Christ’s natures. Certain divisions remain even until today. But the teachings of the Council of Ephesus, and the related Council of Chalcedon in 451, dogmatically defined the Church’s Christology for posterity. Cyril and his followers saved the day.
The theological issue at stake was theoretical, but not merely theoretical. How could one person, Jesus of Nazareth, be both fully human and fully divine? Wouldn’t the superior divine nature crowd out His human nature like light crowds out darkness? Some theologians before Cyril taught that the Logos, the Second Person of the Trinity, was a replacement for Jesus’ human soul. This idea was condemned. Others, like Nestorius, claimed that behind the mask of Jesus, a Logos and a human soul lurked side by side. This created problems too. Most obviously, when Jesus said “I thirst” from the cross, was He speaking as God or man? What about when He said “Before Abraham was, I am”? Who wept over the death of Lazarus? Who raised him from the dead? Who lifted the chalice and spoke at the Last Supper? Who, precisely, was the “I” of Jesus of Nazareth? The Christ riddle needed to be solved. By the early fifth century, many had tried and failed. Saint Cyril solved this perennial riddle by teaching that the subject behind the “I” of Jesus was one, not two. Jesus was a complex God-man of two natures, united in one person, and these two natures continually exchanged their respective theological and human attributes.
Despite Cyril’s theological accomplishments, the tensions inherent to understanding a God-man still perdure. There are images of a tan Jesus with sandy blond hair and radiant white teeth tossing a frisbee: California Jesus. There is stained glass of a crowned Christ on His throne, scepter in hand, robed in majesty: Christ the King. And there is the wounded, naked, forlorn Jesus, hungry for air on the cross: The Suffering Servant Jesus. The Church’s theology places guardrails on the road to make sure we don’t veer off into heresy. Yet much is still left to the realm of prayer, spirituality, and mystery. Saint Cyril placed those guardrails. Don’t go beyond here. Be careful there. Stay on the well-trod path. One person. Two natures. Indivisible. Without confusion. Perfect in Godhead. Perfect in manhood. Truly God. Truly man. Born of the Virgin Mother of God. Every heresy conquered is not a gravestone but a brick in the huge theological cathedral of the Church. Saint Cyril laid many of the bricks in the lower courses of our theological home.
Saint Cyril of Alexandria, assist and inspire all teachers, preachers, writers, and thinkers to follow your example of rigorous analysis, of fidelity to Church councils, and of understanding tradition not as an anchor but as a dynamic force. -
June 26: Saint Josemaria Escriva, Priest
1902–1975
Optional Memorial; Liturgical Color: White (Saint Josemaria is not on the Church’s universal calendar but is included here)
Patron Saint of diabetics
Work is our sacrifice and the earth is our altar
When today’s saint was a young priest, he was a rather well-known speaker in Madrid, Spain. Besides being an excellent homilist, he also preached retreats, gave parish missions, and taught classes. A young woman heard that Father Josemaria was scheduled to give some lectures nearby and, in light of his reputation, was eager to hear him. But first she went to one of his Masses. After that, the woman had no interest in hearing him lecture; instead she wanted to discover God’s will for her life. Saint Josemaria’s example of intense devotion and prayerfulness in saying Mass made her rethink her entire vocation. A good priest disappears into his vocation, submerges himself in Christ, and communicates a divine, not a personal, message. He makes people think of God, not him. At Mass the priest is not himself, yet is fully himself. He performs a sacrament because he is a sacrament. The Sacrament of Holy Orders is hidden behind the aspects of a man, similar to how the Holy Eucharist is hidden behind the aspects of bread and wine.
It is the theology of the Church that every sacrament validly performed is efficacious, that it transmits sanctifying grace to the soul. But the fruitfulness of a sacrament for its recipient, either psychologically or spiritually, fluctuates. It can hinge on any number of factors, from the beauty of a Church, the quality of a homily, the sacredness of the music, or the intellectual preparation and ardor of the one receiving the sacrament. A holy, charitable, and educated priest infuses every sacrament he celebrates with a theological meaning that yields spiritual fruit that goes beyond efficaciousness. Saint Josemaria’s writings, preaching, lectures, and talks were so rich, so chock-full of practical purpose and high meaning, that a great international family gathered around him, harvesting from his sustained example and insights an abundant banquet for their spiritual table.
Josemaria Escriva was born in a small town in rural Spain. He attended diocesan seminaries in the nearby city of Zaragoza and was ordained a priest in 1925. In 1928 he experienced a vision which spurred him to found Opus Dei, an institution that quickly spread to all the major Christian countries. Opus Dei consists primarily of married lay men and women, while some members are unmarried and consecrated celibates. A few members are priests. After two thousand years of Catholic spirituality, it might be asked what new insight warranted the foundation of a new Church institution? It is a sign of the Church’s theological and spiritual fecundity that Saint Josemaria did offer a new, innovative approach to living as a disciple of Christ nineteen hundred years after Christ returned to the Father.
In a homily from 1967, Josemaria states his spirituality in clear terms: "...God is calling you to serve Him ‘in and from’ the ordinary, material, and secular activities of human life. He waits for us every day in the laboratory, in the operating room, in the army barracks, in the university, in the factory, in the workshop, in the fields, in the home and in the immense panorama of work. Understand this well: there is something holy, something divine hidden in the most ordinary situations, and it is up to each one of you to discover it."
In other words, there is no need for a serious lay Catholic to abandon his work and routine, his family life, or his everyday relationships to fulfill God’s will. God is found in and through ordinary life. Cardinal Albino Luciani, later Pope John Paul I, perceptively noted that Saint Josemaria was not teaching a ‘spirituality for lay people,’ as Francis de Sales taught, but a 'lay spirituality.' It is not a question of praying the rosary while sweeping the floor, or contemplating scripture while driving. It is about “materializing” holiness by converting ordinary, well-done work into a sacrifice and prayer to God. Ordinary work, then, is not just the context, but the raw material, for lay holiness. All jobs are important. Daily life is not a distraction from God’s will for us. Daily life is God’s will for us. When we get to work, we get to God.
Saint Josemaria, may your intercession help us to follow your teachings in making our daily labors divine labors. May our work, well done, mingle with Christ’s work and sacrifice to form one perfect offering of praise and thanksgiving to God the Father. -
June 24: Birth of Saint John the Baptist
First Century
Solemnity; Liturgical Color: White or Gold
Patron Saint of converts and epileptics
A rugged forerunner cuts a path for his cousin
“Dies natalis” means “birthday” or “anniversary” in Latin. But for early Christians, “dies natalis” referred to a martyr’s date of death and its subsequent commemoration in the Church’s liturgy, most typically through the assigning of a feast day. Most saints, martyrs or otherwise, are commemorated on, or near, the date of their death, the date their body was transferred to its final resting place, or on another significant date in their lives—date of ordination, coronation as pope, consecration as nun, etc. Besides Christ Himself, only two saints’ birthdays are commemorated liturgically: The Virgin Mary’s on September 8, exactly nine months after the Feast of her Immaculate Conception; and Saint John the Baptist’s on June 24, today’s feast. Saint Mary and Saint John were both sanctified, or made holy, before they first opened their eyes to the light or ever gulped a mouthful of fresh air. A long span of years did not turn them into saints. God made them holy from the start. So we commemorate their lives from the start, from their birthdays.
Only the Gospel of Saint Luke tells us the details of John’s birth. John’s mother and father were Elizabeth and Zechariah. They were beyond the age for having children. But Zechariah, a priest who served in the Temple in Jerusalem, was told one night by the Archangel Gabriel that Elizabeth would give birth to a boy they must name John. Zechariah was dumbfounded. Literally, when he disbelieved this annunciation, he was rendered speechless until the child’s birth. When his speech was finally restored, a torrent of praise gushed out in the canticle known as the Benedictus. It is prayed as part of the Breviary every single day at morning prayer by hundreds of thousands of priests and nuns the world over. Zechariah’s prayer of praise lives on.
The celebration of the nativity of John the Baptist is perhaps the oldest liturgical feast day in all Christendom, much older than the Feast of Christmas itself. It was at one time celebrated with three distinct Masses—vigil, dawn, and daytime—just like Christmas still is. The beheading of John, celebrated on August 29, is of equally ancient origin. The oldest liturgical books even, incredibly, indicate that there was once a liturgical commemoration of the conception of John the Baptist celebrated nine months prior to his birth, on September 24.
Today’s feast is placed three months after the Annunciation, on March 25, because that gospel scene tells us that Elizabeth, John’s mother, was pregnant for six months at the time. Three more months take us to June 24. (The one-day discrepancy between March 25 and June 24 is an accident of counting. If December and June each had thirty-one days, there would be no discrepancy.) Three related feast days line up beautifully: March 25, the Annunciation; June 24, the birth of John the Baptist; December 25, the birth of Christ. John’s birth foretells Christ’s birth. Although the historical chronology may not be exact, the dates show the theological interconnection among the three feasts.
All parents are naturally curious to discover the sex of their child in utero. Some allow themselves to be told the sex. Others wait in high suspense. Elizabeth and her spouse Zechariah were told by a winged messenger of God Himself that they would have a boy. That little boy grew to be a man, a great man among men who accepted death rather than swallow his words criticizing the powerful Herod Antipas. John ran ahead of Christ, clearing the ground so that the Lord’s pathway would be clear. This forerunner baptized the Christ, preached and prophesied like the Christ, fasted and prayed like the Christ, and died for the truth like the Christ. But he did not rise from the dead like the Christ. There is only one Easter. We rejoice at Saint John the Baptist’s birth, because what followed merits rejoicing. We rejoice at his birth, because of the generous God who intervenes in our lives, who discovers us before we discover Him.
May the birth of Saint John the Baptist deepen our love for all unborn babies, who must be given the chance to grow, to live, and to become the great men and women God invites them to be. God respected the laws of human biology when intervening in history. May we follow His example of seeing every child, every life, as a gift. - もっと表示する
