St Andrew (Nov 30)

St Andrew was the first-called of the apostles and the brother of St Peter.

Here is Pope Benedict XVI's catechesis on the saint from a General Audience given in 2006:

"...today we shall speak of Simon Peter's brother, St Andrew, who was also one of the Twelve.

The first striking characteristic of Andrew is his name:  it is not Hebrew, as might have been expected, but Greek, indicative of a certain cultural openness in his family that cannot be ignored. We are in Galilee, where the Greek language and culture are quite present. Andrew comes second in the list of the Twelve, as in Matthew (10: 1-4) and in Luke (6: 13-16); or fourth, as in Mark (3: 13-18) and in the Acts (1: 13-14). In any case, he certainly enjoyed great prestige within the early Christian communities.

The kinship between Peter and Andrew, as well as the joint call that Jesus addressed to them, are explicitly mentioned in the Gospels. We read:  "As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, "Follow me, and I will make you fishers of men'" (Mt 4: 18-19; Mk 1: 16-17).

From the Fourth Gospel we know another important detail:  Andrew had previously been a disciple of John the Baptist:  and this shows us that he was a man who was searching, who shared in Israel's hope, who wanted to know better the word of the Lord, the presence of the Lord.

He was truly a man of faith and hope; and one day he heard John the Baptist proclaiming Jesus as:  "the Lamb of God" (Jn 1: 36); so he was stirred, and with another unnamed disciple followed Jesus, the one whom John had called "the Lamb of God". The Evangelist says that "they saw where he was staying; and they stayed with him that day..." (Jn 1: 37-39).

Thus, Andrew enjoyed precious moments of intimacy with Jesus. The account continues with one important annotation:  "One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. He first found his brother Simon, and said to him, "We have found the Messiah' (which means Christ). He brought him to Jesus" (Jn 1: 40-43), straightaway showing an unusual apostolic spirit.

Andrew, then, was the first of the Apostles to be called to follow Jesus. Exactly for this reason the liturgy of the Byzantine Church honours him with the nickname:  "Protokletos", [protoclete] which means, precisely, "the first called".

And it is certain that it is partly because of the family tie between Peter and Andrew that the Church of Rome and the Church of Constantinople feel one another in a special way to be Sister Churches. To emphasize this relationship, my Predecessor Pope Paul VI, in 1964, returned the important relic of St Andrew, which until then had been kept in the Vatican Basilica, to the Orthodox Metropolitan Bishop of the city of Patras in Greece, where tradition has it that the Apostle was crucified.

The Gospel traditions mention Andrew's name in particular on another three occasions that tell us something more about this man. The first is that of the multiplication of the loaves in Galilee. On that occasion, it was Andrew who pointed out to Jesus the presence of a young boy who had with him five barley loaves and two fish:  not much, he remarked, for the multitudes who had gathered in that place (cf. Jn 6: 8-9).

In this case, it is worth highlighting Andrew's realism. He noticed the boy, that is, he had already asked the question:  "but what good is that for so many?" (ibid.), and recognized the insufficiency of his minimal resources. Jesus, however, knew how to make them sufficient for the multitude of people who had come to hear him.

The second occasion was at Jerusalem. As he left the city, a disciple drew Jesus' attention to the sight of the massive walls that supported the Temple. The Teacher's response was surprising:  he said that of those walls not one stone would be left upon another. Then Andrew, together with Peter, James and John, questioned him:  "Tell us, when will this be, and what will be the sign when these things are all to be accomplished?" (Mk 13: 1-4).

In answer to this question Jesus gave an important discourse on the destruction of Jerusalem and on the end of the world, in which he asked his disciples to be wise in interpreting the signs of the times and to be constantly on their guard.

From this event we can deduce that we should not be afraid to ask Jesus questions but at the same time that we must be ready to accept even the surprising and difficult teachings that he offers us.

Lastly, a third initiative of Andrew is recorded in the Gospels:  the scene is still Jerusalem, shortly before the Passion. For the Feast of the Passover, John recounts, some Greeks had come to the city, probably proselytes or God-fearing men who had come up to worship the God of Israel at the Passover Feast. Andrew and Philip, the two Apostles with Greek names, served as interpreters and mediators of this small group of Greeks with Jesus.

The Lord's answer to their question - as so often in John's Gospel - appears enigmatic, but precisely in this way proves full of meaning. Jesus said to the two disciples and, through them, to the Greek world:  "The hour has come for the Son of man to be glorified. I solemnly assure you, unless a grain of wheat falls to the earth and dies, it remains just a grain of wheat; but if it dies, it produces much fruit" (12: 23-24).

Jesus wants to say:  Yes, my meeting with the Greeks will take place, but not as a simple, brief conversation between myself and a few others, motivated above all by curiosity. The hour of my glorification will come with my death, which can be compared with the falling into the earth of a grain of wheat. My death on the Cross will bring forth great fruitfulness:  in the Resurrection the "dead grain of wheat" - a symbol of myself crucified - will become the bread of life for the world; it will be a light for the peoples and cultures.

Yes, the encounter with the Greek soul, with the Greek world, will be achieved in that profundity to which the grain of wheat refers, which attracts to itself the forces of heaven and earth and becomes bread.

In other words, Jesus was prophesying about the Church of the Greeks, the Church of the pagans, the Church of the world, as a fruit of his Pasch.

Some very ancient traditions not only see Andrew, who communicated these words to the Greeks, as the interpreter of some Greeks at the meeting with Jesus recalled here, but consider him the Apostle to the Greeks in the years subsequent to Pentecost. They enable us to know that for the rest of his life he was the preacher and interpreter of Jesus for the Greek world.

Peter, his brother, travelled from Jerusalem through Antioch and reached Rome to exercise his universal mission; Andrew, instead, was the Apostle of the Greek world. So it is that in life and in death they appear as true brothers - a brotherhood that is symbolically expressed in the special reciprocal relations of the See of Rome and of Constantinople, which are truly Sister Churches.

A later tradition, as has been mentioned, tells of Andrew's death at Patras, where he too suffered the torture of crucifixion. At that supreme moment, however, like his brother Peter, he asked to be nailed to a cross different from the Cross of Jesus. In his case it was a diagonal or X-shaped cross, which has thus come to be known as "St Andrew's cross".

This is what the Apostle is claimed to have said on that occasion, according to an ancient story (which dates back to the beginning of the sixth century), entitled The Passion of Andrew:

"Hail, O Cross, inaugurated by the Body of Christ and adorned with his limbs as though they were precious pearls. Before the Lord mounted you, you inspired an earthly fear. Now, instead, endowed with heavenly love, you are accepted as a gift.

"Believers know of the great joy that you possess, and of the multitude of gifts you have prepared. I come to you, therefore, confident and joyful, so that you too may receive me exultant as a disciple of the One who was hung upon you.... O blessed Cross, clothed in the majesty and beauty of the Lord's limbs!... Take me, carry me far from men, and restore me to my Teacher, so that, through you, the one who redeemed me by you, may receive me. Hail, O Cross; yes, hail indeed!".

Here, as can be seen, is a very profound Christian spirituality. It does not view the Cross as an instrument of torture but rather as the incomparable means for perfect configuration to the Redeemer, to the grain of wheat that fell into the earth.

Here we have a very important lesson to learn:  our own crosses acquire value if we consider them and accept them as a part of the Cross of Christ, if a reflection of his light illuminates them.

It is by that Cross alone that our sufferings too are ennobled and acquire their true meaning.

The Apostle Andrew, therefore, teaches us to follow Jesus with promptness (cf. Mt 4: 20; Mk 1: 18), to speak enthusiastically about him to those we meet, and especially, to cultivate a relationship of true familiarity with him, acutely aware that in him alone can we find the ultimate meaning of our life and death."

Blessed Richard Whiting OSB and Companions (Nov 29)

The ruins of Glastonbury Abbey

In some places today is the feast of Blessed Richard Whiting and companions, martyred under Henry VIII of England.

Blessed Richard was abbot of Glastonbury Abbey, and one of the few churchman to stand up against Henry VIII's destruction of the English Church.

Blessed Richard Whiting was appointed abbot in 1525, and the first ten years of Whiting's rule were prosperous and peaceful. He was a sober and caring spiritual leader and a good manager of the abbey's day-to-day life. Contemporary accounts show that Whiting was held in very high esteem.

Attempts to find excuses to close the abbey failed, and the abbot stood in the way of its dissolution.  He was hung, drawn and quartered without proper trial along with two of his monks in 1539.

St Saturninus (November 29)

Saint Saturninus of Toulouse was, according to the early Acts of his life used by Gregory of Tours, one of the 72 disciples of Christ, and was consecrated bishop by St Peter.

According to his legend, in order to reach his church Saturninus had to pass before the capitol where there was a pagan altar.  The pagan priests ascribed the silence of their oracles to the frequent presence of Saturninus, and one day they seized him and on his unshakeable refusal to sacrifice to the images they condemned him to be tied by the feet to a bull which dragged him about the town until the rope broke.

The site, said to be "where the bull stopped" is on the rue du Taur ("Street of the Bull"). The street with the Mithraic name is one of the original Roman cross streets running straight from the Capitole now to the Romanesque basilica honoring St. Saturnin ("St Sernin").

St Sylvester OSB (Nov 26)

Saint Sylvester Gozzolini (1177 - 1267) is the founder of the Sylvestrine Congregation:

"Born of the noble family of the Gozzolini at Osimo, Marche, he was sent to study jurisprudence at Bologna and Padua, but, feeling within himself a call to the ecclesiastical state, abandoned the study of law for that of theology and Holy Scripture, giving long hours daily to prayer. On his return home we are told that his father, angered at his change of purpose, refused to speak to him for ten years. Sylvester then accepted a canonry at Osimo and devoted himself to pastoral work with such zeal as to arouse the hostility of his bishop, whom he had respectfully rebuked for the scandals caused by the prelate's irregular life.

The saint was threatened with the loss of his canonry, but decided to leave the world on seeing the decaying corpse of one who had formerly been noted for great beauty. In 1227 he retired to a desert place about thirty miles from Osimo and lived there in the utmost poverty until he was recognized by the owner of the land, a certain nobleman named Conrad, who offered him a better site for his hermitage. From this spot he was driven by damp and next established himself at Grotta Fucile, where he eventually built a monastery of his order.

In this place his penances were most severe, for he lived on raw herbs and water and slept on the bare ground. Disciples flocked to him seeking his direction, and it became necessary to choose a rule. According to the legend the various founders appeared to him in a vision, each begging him to adopt his rule. St. Sylvester chose for his followers that of St. Benedict and built his first monastery on Montefano, where, like another St. Benedict, he had first to destroy the remains of a pagan temple.

In 1247 he obtained from Innocent IV, at Lyon, a papal bull confirming his order, and before his death founded a number of monasteries."

Today the congregation has nineteen houses, eleven of them in Asia, on in Australia, one in the US, and the rest in Italy.

November 25: St Catherine of Alexandria

Saint Catherine of Alexandria (born c282), is a martyr who was a noted scholar.

The daughter of a pagan governor of Alexandria, she converted to Christianity in her teens, she visited the Roman Emperor Maxentius, and attempted to convince him to stop persecuting Christians. She succeeded in converting his wife and many pagan philosophers whom the Emperor sent to dispute with her, all of whom were subsequently martyred.  The Emperor ordered her to be imprisoned;  when the people who visited her were also converted, she was condemned to death on the breaking wheel (subsequently known as the Katherine wheel in her honour), an instrument of torture. According to legend, the wheel itself broke when she touched it, so she was beheaded.

She is one of the fourteen holy helper saints, most often invoked for protection against a sudden and unprovided-for death.  She is also patroness of philosphers and preachers.

November 24: St Chrysogonus, Martyr, Memorial

As well as St John of the Cross, today is also the memorial of St Chrysogonus, who was martyred under Diocletian at Aquileia.  A titular church in Rome, probably dating originally from the fourth century, at Trastevere, bears his name.

According to his legend (from the Catholic Encyclopedia), Chrysogonus was a functionary of the vicarius Urbis, and was the Christian teacher of Anastasia, the daughter of the noble Roman Praetextatus. Being thrown into prison during the persecution of Diocletian, he comforted by his letters the severely afflicted Anastasia. By order of Diocletian, Chrysogonus was brought before the emperor at Aquileia, condemned to death, and beheaded. His corpse, thrown into the sea, was washed ashore and buried by the aged priest, Zoilus.

November 24: SS John of the Cross Memorial

Saint John of the Cross (1542 – 1591) was a reformer of the Carmelite Order and is considered, along with Saint Teresa of Ávila, as a founder of the Discalced Carmelites. He is best known for his mystical works.

He (and St Teresa) are witnesses to the potential and difficulties of reforming an existing order from within:

On the night of 2 December 1577, John was taken prisoner by his superiors in the calced Carmelites, who had launched a counter-program against John and Teresa's reforms. John had refused an order to return to his original house, on the basis that his reform work had been approved by the Spanish Nuncio, a higher authority than John's direct superiors in the calced Carmlites. John was jailed in Toledo, where he was kept under a brutal regimen that included public lashing before the community at least weekly, and severe isolation in a tiny stifling cell barely large enough for his body. He managed to escape nine months later, on 15 August 1578, through a small window in a room adjoining his cell. (He had managed to pry the cell door off its hinges earlier that day). In the meantime, he had composed a great part of his most famous poem Spiritual Canticle during this imprisonment; his harsh sufferings and spiritual endeavours are then reflected in all of his subsequent writings. The paper was passed to him by one of the friars guarding his cell.

After returning to a normal life, he went on with the reformation and the founding of monasteries for the new Discalced Carmelite order, which he had helped found along with his fellow St. Teresa de Ávila.

He died on 14 December 1591, of erysipelas (cellulitis).

St Clement I, Pope and Martyr, Class III; St Felicity memorial (23 November)

St Clement (c96 AD) was St Peter's successor as Bishop of Rome.  His only surviving writing, a letter to the community at Corinth (which deals with a dispute over priests that had been removed from office for assorted offences) is important evidence for the primacy of the Bishop of Rome in the early Church.  It also provides an early assertion for the authority of priests in relation to the laity, a useful counter to 'congregationalism' (while also demonstrating that there are no new heresies, no new disputes in the Church; only old ones reborn...).

Reading 3 of Matins on the saint:

Clement, a Roman and disciple of blessed Peter, assigned each of the seven districts of the City to a notary who was to investigate carefully the sufferings of the Martyrs and their deeds and to write them down. He himself wrote a great deal to explain the Christian religion rightly for the salvation of others, Because he was converting many to the faith of Christ by his teaching, and the holiness of his life, he was exiled by the emperor Trajan to the wilderness near the city of Cherson across the Black Sea. There, he found two thousand Christians who had been similarly condemned by the emperor. When he had converted many nonbelievers in that region to the faith of Christ, at the command of the same emperor he was cast into the sea with an anchor tied to his neck, and won the crown of martyrdom. His body was later brought to Rome by Pope Nicholas I and honorably buried in the Church which had already been dedicated to him.

St Felicitas of Rome (c. 101 - 165) is an early martyr who was buried in the Cemetery of Maximus, on the Via Salaria on a 23 November.  She was the mother of the seven martyrs whose feast is celebrated on 10 July.

Feast of St Caecilia

Domenico Zampieri (or Domenichino; 1581 – 1641) 

Reading 3 for Matins on the saint:

Cecilia, a Roman virgin of noble birth, vowed her virginity to God at a very early age. Given in marriage against her will to Valerian, she persuaded him to leave her untouched and go to blessed Urban, the Pope, that when he had been baptized he might be worthy to see Cecilia's angelic protector. When Valerian had obtained this favour, he converted his brother Tiburtius to Christ, and a little later both were martyred under the prefect Almachius. But Cecilia was seized by the same prefect because she had distributed the two brothers' wealth to the poor, and orders were given to have her suffocated in a bath. When the heat dared not harm her, she was struck three times with an axe, and left half dead. After three days she received the palm of virginity and of martyrdom, and was buried in the cemetery of Callistus. Her body and those of Popes Urban and Lucius, and of Tiburtius, Valerian and Maximus were transferred by Pope Paschal I to the church in the City dedicated to St. Cecilia.

November 21: Presentation of the Blessed Virgin, Class III; St Columbanus, Memorial

c1460-5

The basis for the feast of the Presentation lies in the infancy narrative contained in the Protoevangelium of James, which was possibly written around 145 AD, though the feast itself dates from 543.

Some modern historians claim the Protoevangelium is a fraud, as it does not reflect an awareness of the Judaism of the time, claiming, for example, that the idea of temple virgins is a conflation of Roman practice.

In reality, however, there are explicit Old Testament references to vows of celibacy. In addition, there were several contemporary Jewish groups with close connections to Jesus and his family, such as the Essenes, that did practice celibacy. And we also have from Scripture the story of the Prophetess Anna (Lk 2:25-35), who lived constantly in the Temple.

Accordingly, though not inspired Scripture, the early date of the Protoevangelium of James suggests that it should be taken seriously as relating a genuine early historical tradition regarding to Our Lady.

According to the text, Mary's parents, Joachim and Anne, who had been childless, received a heavenly message that they would bear a child. In thanksgiving for the gift of their daughter, they brought her, when still a child, to the Temple in Jerusalem to consecrate her to God, and she was educated for her future role there.

St Columbanus




St Columbanus (540-615) was an Irish monk missionary responsible for founding many monasteries on the continent.  His brand of monasticism was much stricter and more penitential in orientation than St Benedict's, and the two rules were often used in combination.

St Columbanus suffered early temptations, and sought out advice from a holy woman who advised him to retire from the world; his decision was, however, strongly opposed by his parents.

His first master was Sinell, Abbot of Cluaninis in Lough Erne. Under his tuition he composed a commentary on the Psalms. He then went to the monastery of Bangor under St Comgall. There he embraced the monastic state, and for many years led a life conspicuous for fervour, regularity, and learning.

At about the age of forty he seemed to hear incessantly the voice of God bidding him preach the Gospel in foreign lands. At first his abbot declined to let him go, but at length he gave consent.
Columbanus set sail with twelve companions.  They eventually arrived in France around 585.

He and his followers soon made their way to the court of Gontram, King of Burgundy, who invited him to establish a monastery at Annegray in the solitudes of the Vosges Mountains.  After a few years the ever-increasing number of his disciples oblige him to build another monastery, which he established at Luxeuil, in 590.  A third followed at Fontaines.

His efforts ran into opposition from the local bishops, however, in part because he insisted on the Irish rather than Roman date for the celebration of Easter, but after assorted appeals to Rome, appears to have given way on this.

He also ran into trouble with the local king: the young King Thierry, to whose kingdom Luxeuil belonged, was living a life of debauchery, and was encouraged in this by his grandmother (his regent) who wanted no rivals for power.  Thierry, however, continued to visit the saint, who admonished and rebuked him, but in vain.

St Columbanus was taken prisoner but escaped, whereupon the King attempted to deport him to Ireland.   The ship, however, was driven ashore and the captain freed him, and he made his way to Metz, Mainz and Switzerland and Italy to evangelize, ending up at Bobbio.

The Rule of Saint Columbanus embodied the customs of Bangor Abbey and other Celtic monasteries. Much shorter than the Rule of Saint Benedict, the Rule of Saint Columbanus consists of ten chapters, on the subjects of obedience, silence, food, poverty, humility, chastity, choir offices, discretion, mortification, and perfection.

In the seventh chapter, Columbanus instituted a service of perpetual prayer, the laus perennis, by which choir succeeded choir, both day and night.

The Rule of Saint Columbanus was approved of by the Synod of Mâcon in 627, but it was superseded at the close of the century by the Rule of Saint Benedict. For several centuries in some of the greater monasteries the two rules were observed conjointly.

November 20: St Mechtilde OSB (in some places)

The feast of St Mechtilde is not celebrated in all places, but I thought I'd put put a piece in her honour anyway!

According to the Catholic Encyclopedia, she was:
 
"Benedictine; born in 1240 or 1241 at the ancestral castle of Helfta, near Eisleben, Saxony; died in the monastery of Helfta, 19 November, 1298.
 
She belonged to one of the noblest and most powerful Thuringian families, while here sister was the saintly and illustrious Abbess Gertrude von Hackeborn....So fragile was she at birth, that the attendants, fearing she might die unbaptized, hurried her off to the priest who was just then preparing to say Mass. He was a man of great sanctity, and after baptizing the child, uttered these prophetic words: "What do you fear? This child most certainly will not die, but she will become a saintly religious in whom God will work many wonders, and she will end her days in a good old age." When she was seven years old, having been taken by her mother on a visit to her elder sister Gertrude, then a nun in the monastery of Rodardsdorf, she became so enamoured of the cloister that her pious parents yielded to her entreaties and, acknowledging the workings of grace, allowed her to enter the alumnate. Here, being highly gifted in mind as well as in body, she made remarkable progress in virtue and learning.

Ten years later (1258) she followed her sister, who, now abbess, had transferred the monastery to an estate at Helfta given her by her brothers Louis and Albert. As a nun, Mechtilde was soon distinguished for her humility, her fervour, and that extreme amiability which had characterized her from childhood and which, like piety, seemed hereditary in her race.

While still very young, she became a valuable helpmate to Abbess Gertrude, who entrusted to her direction the alumnate and the choir. Mechtilde was fully equipped for her task when, in 1261, God committed to her prudent care a child of five who was destined to shed lustre upon the monastery of Helfta. This was that Gertrude who in later generations became known as St. Gertrude the Great.

Gifted with a beautiful voice, Mechtilde also possessed a special talent for rendering the solemn and sacred music over which she presided as domna cantrix. All her life she held this office and trained the choir with indefatigable zeal. Indeed, Divine praise was the keynote of her life as it is of her book; in this she never tired, despite her continual and severe physical sufferings, so that in His revelations Christ was wont to call her His "nightingale". Richly endowed, naturally and supernaturally, ever gracious, beloved of all who came within the radius of her saintly and charming personality, there is little wonder that this cloistered virgin should strive to keep hidden her wondrous life. Souls thirsting for consolation or groping for light sought her advice; learned Dominicans consulted her on spiritual matters. At the beginning of her own mystic life it was from St. Mechtilde that St. Gertrude the Great learnt that the marvellous gifts lavished upon her were from God.

Only in her fiftieth year did St. Mechtilde learn that the two nuns in whom she had especially confided had noted down the favours granted her, and, moreover, that St. Gertrude had nearly finished a book on the subject. Much troubled at this, she, as usual, first had recourse to prayer. She had a vision of Christ holding in His hand the book of her revelations, and saying: "All this has been committed to writing by my will and inspiration; and, therefore you have no cause to be troubled about it." He also told her that, as He had been so generous towards her, she must make Him a like return, and that the diffusion of the revelations would cause many to increase in His love; moreover, He wished this book to be called "The Book of Special Grace", because it would prove such to many. When the saint understood that the book would tend to God's glory, she ceased to be troubled, and even corrected the manuscript herself.

Immediately after her death it was made public, and copies were rapidly multiplied, owing chiefly to the widespread influence of the Friars Preachers. Boccaccio tells how, a few years after the death of Mechtilde, the book of her revelations was brought to Florence and popularized under the title of "La Laude di donna Matelda". It is related that the Florentines were accustomed to repeat daily before their sacred images the praises learned from St. Mechtilde's book.

St. Gertrude, to whose devotedness we owe the "Liber Specialis Gratiae" exclaims: "Never has there arisen one like to her in our monastery; nor, alas! I fear, will there ever arise another such!" — little dreaming that her own name would be inseparably linked with that of Mechtilde. With that of St. Gertrude, the body of St. Mechtilde most probably still reposes at Old Helfta thought the exact spot is unknown...."

November 18: Dedication of the Basilica of SS Peter and Paul, Class III

This day actually commemorates the dedication of two famous Roman Churches - St Peter's on Vatican Hill, and St Paul without the Walls.  The picture below depicts the cloister of the Benedictine monastery attached to St Paul's.

November 17: St Gertrude the Great OSB, Class II/III

St Gertrude the Great (1256 - 1301) was one of a group of women mystics in this period, a student of St Matilda of Hackleborn.  She has become popular in recent years because her liturgically based piety fits well with modern preoccupations, and for her role in the origins of devotion to the sacred heart.

Pope Benedict XVI recently devoted a General Audience to her:

"St Gertrude the Great, of whom I would like to talk to you today, brings us once again this week to the Monastery of Helfta, where several of the Latin-German masterpieces of religious literature were written by women. Gertrude belonged to this world. She is one of the most famous mystics, the only German woman to be called "Great", because of her cultural and evangelical stature: her life and her thought had a unique impact on Christian spirituality. She was an exceptional woman, endowed with special natural talents and extraordinary gifts of grace, the most profound humility and ardent zeal for her neighbour's salvation. She was in close communion with God both in contemplation and in her readiness to go to the help of those in need.


At Helfta, she measured herself systematically, so to speak, with her teacher, Matilda of Hackeborn, of whom I spoke at last Wednesday's Audience. Gertrude came into contact with Matilda of Magdeburg, another medieval mystic and grew up under the wing of Abbess Gertrude, motherly, gentle and demanding. From these three sisters she drew precious experience and wisdom; she worked them into a synthesis of her own, continuing on her religious journey with boundless trust in the Lord. Gertrude expressed the riches of her spirituality not only in her monastic world, but also and above all in the biblical, liturgical, Patristic and Benedictine contexts, with a highly personal hallmark and great skill in communicating.

Gertrude was born on 6 January 1256, on the Feast of the Epiphany, but nothing is known of her parents nor of the place of her birth. Gertrude wrote that the Lord himself revealed to her the meaning of this first uprooting: "I have chosen you for my abode because I am pleased that all that is lovable in you is my work.... For this very reason I have distanced you from all your relatives, so that no one may love you for reasons of kinship and that I may be the sole cause of the affection you receive" (The Revelations, I, 16, Siena 1994, pp. 76-77).

When she was five years old, in 1261, she entered the monastery for formation and education, a common practice in that period. Here she spent her whole life, the most important stages of which she herself points out. In her memoirs she recalls that the Lord equipped her in advance with forbearing patience and infinite mercy, forgetting the years of her childhood, adolescence and youth, which she spent, she wrote, "in such mental blindness that I would have been capable... of thinking, saying or doing without remorse everything I liked and wherever I could, had you not armed me in advance, with an inherent horror of evil and a natural inclination for good and with the external vigilance of others. "I would have behaved like a pagan... in spite of desiring you since childhood, that is since my fifth year of age, when I went to live in the Benedictine shrine of religion to be educated among your most devout friends" (ibid., II, 23, p. 140f.).

Gertrude was an extraordinary student, she learned everything that can be learned of the sciences of the trivium and quadrivium, the education of that time; she was fascinated by knowledge and threw herself into profane studies with zeal and tenacity, achieving scholastic successes beyond every expectation. If we know nothing of her origins, she herself tells us about her youthful passions: literature, music and song and the art of miniature painting captivated her. She had a strong, determined, ready and impulsive temperament. She often says that she was negligent; she recognizes her shortcomings and humbly asks forgiveness for them. She also humbly asks for advice and prayers for her conversion. Some features of her temperament and faults were to accompany her to the end of her life, so as to amaze certain people who wondered why the Lord had favoured her with such a special love.

From being a student she moved on to dedicate herself totally to God in monastic life, and for 20 years nothing exceptional occurred: study and prayer were her main activities. Because of her gifts she shone out among the sisters; she was tenacious in consolidating her culture in various fields.

Nevertheless during Advent of 1280 she began to feel disgusted with all this and realized the vanity of it all. On 27 January 1281, a few days before the Feast of the Purification of the Virgin, towards the hour of Compline in the evening, the Lord with his illumination dispelled her deep anxiety. With gentle sweetness he calmed the distress that anguished her, a torment that Gertrude saw even as a gift of God, "to pull down that tower of vanity and curiosity which, although I had both the name and habit of a nun alas I had continued to build with my pride, so that at least in this manner I might find the way for you to show me your salvation" (ibid., II, p. 87). She had a vision of a young man who, in order to guide her through the tangle of thorns that surrounded her soul, took her by the hand. In that hand Gertrude recognized "the precious traces of the wounds that abrogated all the acts of accusation of our enemies" (ibid., II, 1, p. 89), and thus recognized the One who saved us with his Blood on the Cross: Jesus.

From that moment her life of intimate communion with the Lord was intensified, especially in the most important liturgical seasons Advent-Christmas, Lent-Easter, the feasts of Our Lady even when illness prevented her from going to the choir. This was the same liturgical humus as that of Matilda, her teacher; but Gertrude describes it with simpler, more linear images, symbols and terms that are more realistic and her references to the Bible, to the Fathers and to the Benedictine world are more direct.

Her biographer points out two directions of what we might describe as her own particular "conversion": in study, with the radical passage from profane, humanistic studies to the study of theology, and in monastic observance, with the passage from a life that she describes as negligent, to the life of intense, mystical prayer, with exceptional missionary zeal. The Lord who had chosen her from her mother's womb and who since her childhood had made her partake of the banquet of monastic life, called her again with his grace "from external things to inner life and from earthly occupations to love for spiritual things". Gertrude understood that she was remote from him, in the region of unlikeness, as she said with Augustine; that she had dedicated herself with excessive greed to liberal studies, to human wisdom, overlooking spiritual knowledge, depriving herself of the taste for true wisdom; she was then led to the mountain of contemplation where she cast off her former self to be reclothed in the new. "From a grammarian she became a theologian, with the unflagging and attentive reading of all the sacred books that she could lay her hands on or contrive to obtain. She filled her heart with the most useful and sweet sayings of Sacred Scripture. Thus she was always ready with some inspired and edifying word to satisfy those who came to consult her while having at her fingertips the most suitable scriptural texts to refute any erroneous opinion and silence her opponents" (ibid., I, 1, p. 25).

Gertrude transformed all this into an apostolate: she devoted herself to writing and popularizing the truth of faith with clarity and simplicity, with grace and persuasion, serving the Church faithfully and lovingly so as to be helpful to and appreciated by theologians and devout people.

Little of her intense activity has come down to us, partly because of the events that led to the destruction of the Monastery of Helfta. In addition to The Herald of Divine Love and The Revelations, we still have her Spiritual Exercises, a rare jewel of mystical spiritual literature.

In religious observance our Saint was "a firm pillar... a very powerful champion of justice and truth" (ibid., I, 1, p. 26), her biographer says. By her words and example she kindled great fervour in other people. She added to the prayers and penances of the monastic rule others with such devotion and such trusting abandonment in God that she inspired in those who met her an awareness of being in the Lord's presence. In fact, God made her understand that he had called her to be an instrument of his grace. Gertrude herself felt unworthy of this immense divine treasure, and confesses that she had not safeguarded it or made enough of it. She exclaimed: "Alas! If you had given me to remember you, unworthy as I am, by even only a straw, I would have viewed it with greater respect and reverence that I have had for all your gifts!" (ibid., II, 5, p. 100). Yet, in recognizing her poverty and worthlessness she adhered to God's will, "because", she said, "I have so little profited from your graces that I cannot resolve to believe that they were lavished upon me solely for my own use, since no one can thwart your eternal wisdom. Therefore, O Giver of every good thing who has freely lavished upon me gifts so undeserved, in order that, in reading this, the heart of at least one of your friends may be moved at the thought that zeal for souls has induced you to leave such a priceless gem for so long in the abominable mud of my heart" (ibid., II, 5, p. 100f.).

Two favours in particular were dearer to her than any other, as Gertrude herself writes: "The stigmata of your salvation-bearing wounds which you impressed upon me, as it were, like a valuable necklaces, in my heart, and the profound and salutary wound of love with which you marked it.

"You flooded me with your gifts, of such beatitude that even were I to live for 1,000 years with no consolation neither interior nor exterior the memory of them would suffice to comfort me, to enlighten me, to fill me with gratitude. Further, you wished to introduce me into the inestimable intimacy of your friendship by opening to me in various ways that most noble sacrarium of your Divine Being which is your Divine Heart.... To this accumulation of benefits you added that of giving me as Advocate the Most Holy Virgin Mary, your Mother, and often recommended me to her affection, just as the most faithful of bridegrooms would recommend his beloved bride to his own mother" (ibid., II, 23, p. 145).

Looking forward to never-ending communion, she ended her earthly life on 17 November 1301 or 1302, at the age of about 46. In the seventh Exercise, that of preparation for death, St Gertrude wrote: "O Jesus, you who are immensely dear to me, be with me always, so that my heart may stay with you and that your love may endure with me with no possibility of division; and bless my passing, so that my spirit, freed from the bonds of the flesh, may immediately find rest in you. Amen" (Spiritual Exercises, Milan 2006, p. 148).

It seems obvious to me that these are not only things of the past, of history; rather St Gertrude's life lives on as a lesson of Christian life, of an upright path, and shows us that the heart of a happy life, of a true life, is friendship with the Lord Jesus. And this friendship is learned in love for Sacred Scripture, in love for the Liturgy, in profound faith, in love for Mary, so as to be ever more truly acquainted with God himself and hence with true happiness, which is the goal of our life. Many thanks. "

November 15: St Albert the Great, Memorial

Fresco, 1352, by Tommaso da Moderna

Pope Benedict XVI gave a General Audience on this doctor of the Church in March 2010:

"One of the great masters of medieval theology is St Albert the Great. The title "Great", (Magnus), with which he has passed into history indicates the vastness and depth of his teaching, which he combined with holiness of life. However, his contemporaries did not hesitate to attribute to him titles of excellence even then. One of his disciples, Ulric of Strasbourg, called him the "wonder and miracle of our epoch".

He was born in Germany at the beginning of the 13th century. When he was still young he went to Italy, to Padua, the seat of one of the most famous medieval universities. He devoted himself to the study of the so-called "liberal arts": grammar, rhetoric, dialectics, arithmetic, geometry, astronomy and music, that is, to culture in general, demonstrating that characteristic interest in the natural sciences which was soon to become the favourite field for his specialization. During his stay in Padua he attended the Church of the Dominicans, whom he then joined with the profession of the religious vows. Hagiographic sources suggest that Albert came to this decision gradually. His intense relationship with God, the Dominican Friars' example of holiness, hearing the sermons of Blessed Jordan of Saxony, St Dominic's successor at the Master General of the Order of Preachers, were the decisive factors that helped him to overcome every doubt and even to surmount his family's resistence. God often speaks to us in the years of our youth and points out to us the project of our life. As it was for Albert, so also for all of us, personal prayer, nourished by the Lord's word, frequent reception of the Sacraments and the spiritual guidance of enlightened people are the means to discover and follow God's voice. He received the religious habit from Bl. Jordan of Saxony.

After his ordination to the priesthood, his superiors sent him to teach at various theological study centres annexed to the convents of the Dominican Fathers. His brilliant intellectual qualities enabled him to perfect his theological studies at the most famous university in that period, the University of Paris. From that time on St Albert began his extraordinary activity as a writer that he was to pursue throughout his life.

Prestigious tasks were assigned to him. In 1248 he was charged with opening a theological studium at Cologne, one of the most important regional capitals of Germany, where he lived at different times and which became his adopted city. He brought with him from Paris an exceptional student, Thomas Aquinas. The sole merit of having been St Thomas' teacher would suffice to elicit profound admiration for St Albert. A relationship of mutual esteem and friendship developed between these two great theologians, human attitudes that were very helpful in the development of this branch of knowlege. In 1254, Albert was elected Provincial of the Dominican Fathers' "Provincia Teutoniae" Teutonic Province which included communities scattered over a vast territory in Central and Northern Europe. He distinguished himself for the zeal with which he exercised this ministry, visiting the communities and constantly recalling his confreres to fidelity, to the teaching and example of St Dominic.

His gifts did not escape the attention of the Pope of that time, Alexander iv, who wanted Albert with him for a certain time at Anagni where the Popes went frequently in Rome itself and at Viterbo, in order to avail himself of Albert's theological advice. The same Supreme Pontiff appointed Albert Bishop of Regensburg, a large and celebrated diocese, but which was going through a difficult period. From 1260 to 1262, Albert exercised this ministry with unflagging dedication, succeeding in restoring peace and harmony to the city, in reorganizing parishes and convents and in giving a new impetus to charitable activities.

In the year 1263-1264, Albert preached in Germany and in Bohemia, at the request of Pope Urban iv. He later returned to Cologne and took up his role as lecturer, scholar and writer. As a man of prayer, science and charity, his authoritative intervention in various events of the Church and of the society of the time were acclaimed: above all, he was a man of reconciliation and peace in Cologne, where the Archbishop had run seriously foul of the city's institutions; he did his utmost during the Second Council of Lyons, in 1274, summoned by Pope Gregory X, to encourage union between the Latin and Greek Churches after the separation of the great schism with the East in 1054. He also explained the thought of Thomas Aquinas which had been the subject of objections and even quite unjustified condemnations.

He died in his cell at the convent of the Holy Cross, Cologne, in 1280, and was very soon venerated by his confreres. The Church proposed him for the worship of the faithful with his beatification in 1622 and with his canonization in 1931, when Pope Pius XI proclaimed him Doctor of the Church. This was certainly an appropriate recognition of this great man of God and outstanding scholar, not only of the truths of the faith but of a great many other branches of knowledge; indeed, with a glance at the titles of his very numerous works, we realize that there was something miraculous about his culture and that his encyclopedic interests led him not only to concern himself with philosophy and theology, like other contemporaries of his, but also with every other discipline then known, from physics to chemistry, from astronomy to minerology, from botany to zoology. For this reason Pope Pius XII named him Patron of enthusiasts of the natural sciences and also called him "Doctor universalis" precisely because of the vastness of his interests and knowledge.

Of course, the scientific methods that St Albert the Great used were not those that came to be established in the following centuries. His method consisted simply in the observation, description and classification of the phenomena he had studied, but it was in this way that he opened the door for future research.

He still has a lot to teach us. Above all, St Albert shows that there is no opposition between faith and science, despite certain episodes of misunderstanding that have been recorded in history. A man of faith and prayer, as was St Albert the Great, can serenely foster the study of the natural sciences and progress in knowledge of the micro- and macrocosm, discovering the laws proper to the subject, since all this contributes to fostering thirst for and love of God. The Bible speaks to us of creation as of the first language through which God who is supreme intelligence, who is the Logos reveals to us something of himself. The Book of Wisdom, for example, says that the phenomena of nature, endowed with greatness and beauty, is like the works of an artist through which, by analogy, we may know the Author of creation (cf. Wis 13: 5). With a classical similitude in the Middle Ages and in the Renaissance one can compare the natural world to a book written by God that we read according to the different approaches of the sciences (cf. Address to the participants in the Plenary Meeting of the Pontifical Academy of Sciences, 31 October 2008; L'Osservatore Romano English edition, 5 November 2008, p. 6). How many scientists, in fact, in the wake of St Albert the Great, have carried on their research inspired by wonder at and gratitude for a world which, to their eyes as scholars and believers, appeared and appears as the good work of a wise and loving Creator! Scientific study is then transformed into a hymn of praise. Enrico Medi, a great astrophysicist of our time, whose cause of beatification has been introduced, wrote: "O you mysterious galaxies... I see you, I calculate you, I understand you, I study you and I discover you, I penetrate you and I gather you. From you I take light and make it knowledge, I take movement and make it wisdom, I take sparkling colours and make them poetry; I take you stars in my hands and, trembling in the oneness of my being, I raise you above yourselves and offer you in prayer to the Creator, that through me alone you stars can worship" (Le Opere. Inno alla creazione).

St Albert the Great reminds us that there is friendship between science and faith and that through their vocation to the study of nature, scientists can take an authentic and fascinating path of holiness.

His extraordinary openmindedness is also revealed in a cultural feat which he carried out successfully, that is, the acceptance and appreciation of Aristotle's thought. In St Albert's time, in fact, knowledge was spreading of numerous works by this great Greek philosopher, who lived a quarter of a century before Christ, especially in the sphere of ethics and metaphysics. They showed the power of reason, explained lucidly and clearly the meaning and structure of reality, its intelligibility and the value and purpose of human actions. St Albert the Great opened the door to the complete acceptance in medieval philosophy and theology of Aristotle's philosophy, which was subsequently given a definitive form by St Thomas. This reception of a pagan pre-Christian philosophy, let us say, was an authentic cultural revolution in that epoch. Yet many Christian thinkers feared Aristotle's philosophy, a non-Christian philosophy, especially because, presented by his Arab commentators, it had been interpreted in such a way, at least in certain points, as to appear completely irreconcilable with the Christian faith. Hence a dilemma arose: are faith and reason in conflict with each other or not?

This is one of the great merits of St Albert: with scientific rigour he studied Aristotle's works, convinced that all that is truly rational is compatible with the faith revealed in the Sacred Scriptures. In other words, St Albert the Great thus contributed to the formation of an autonomous philosophy, distinct from theology and united with it only by the unity of the truth. So it was that in the 13th century a clear distinction came into being between these two branches of knowledge, philosophy and theology, which, in conversing with each other, cooperate harmoniously in the discovery of the authentic vocation of man, thirsting for truth and happiness: and it is above all theology, that St Albert defined as "emotional knowledge", which points out to human beings their vocation to eternal joy, a joy that flows from full adherence to the truth.

St Albert the Great was capable of communicating these concepts in a simple and understandable way. An authentic son of St Dominic, he willingly preached to the People of God, who were won over by his words and by the example of his life.

Dear brothers and sisters, let us pray the Lord that learned theologians will never be lacking in holy Church, wise and devout like St Albert the Great, and that he may help each one of us to make our own the "formula of holiness" that he followed in his life: "to desire all that I desire for the glory of God, as God desires for his glory all that he desires", in other words always to be conformed to God's will, in order to desire and to do everything only and always for his glory.

November 13: All Saints of the Benedictine Order and a call to arms

This year All Saints of the Benedictine Order is only a commemoration, due to the Sunday.  But most religious orders have both an 'All Saints' and an ‘All Souls' feasts of their Order, and of course the Benedictines too, given the Benedictine origins of the two feasts.

By the late middle ages the Benedictines could lay claim to giving to the Church no less than 24 popes, 200 cardinals, 7,000 archbishops, 15,000 bishops, and over 1,500 canonized saints, not to mention 20 emperors, 10 empresses, 47 kings, and 50 queens.

And of course there are untold numbers of other, unsung saints among its members.

This year, though, above all, I think we should treat as a call to arms, a call for all of us to join the ranks of this vast army of soldiers of Christ led by St Benedict the Great, and take arms in the cause of rebuilding the walls of Jerusalem, that is, the Church.

The destruction of the churches of Norcia

Over at New Liturgical Movement Peter Kwasniewski has written a moving elegy to the churches of Norcia, birthplace of SS Benedict and Scholastica, all of which were destroyed in the recent earthquakes.  Rorate Caeli has a piece also worth reading on this subject.  

Now, more than ever, we need new Benedictine saints to arise to lead us.

For that to happen, we need to look within ourselves first of all; to embark on our own program of spiritual building up of the walls, through the cultivation of faith and the performance of good works.

We must, as St Bede the Venerable instructs:

pray assiduously to the Lord for the state of the whole Church throughout the world, according to the example of the Lord's prayer itself, in which one is not bidden to pray for daily bread to be given specifically to oneself, or for one's own sins to be forgiven, or for ones self to be delivered from temptation or wickedness, but rather for all who have the same Father in heaven". (On Ezra and Nehemiah, trans deGregorio).

Above, all we should all, to paraphrase St Bede, pray that God might inflame our minds and touch them with his love, so that we can understand and carry out the will of  God the Father.

November 2: All Souls

The Feast of All Souls, when we especially pray for the souls in purgatory, has Benedictine origins, having been established by St. Odilo at his abbey of Cluny in 998.

He was inspired to establish the feast by a pilgrim returning from the Holy Land who was cast by a storm on a desolate island. A hermit living there told him that amid the rocks was a chasm communicating with purgatory, from which perpetually rose the groans of tortured souls. The hermit had also heard the demons complaining of the efficacy of the prayers of the faithful, and especially the monks of Cluny, in rescuing their victims. Upon returning home, the pilgrim hastened to inform the abbot of Cluny, who then set 2 November as a day of intercession on the part of his community for all the souls in purgatory.

From Cluny the custom quickly spread across Europe, and entered the universal calendar in the fourteenth century.

1 November: Feast of All Saints

Today is the feast of All Hallows, or All Saints, when we commemorate all those who have reached heaven, known or unknown.

These days a lot of communities seem to be treating it as a chance to celebrate again your own favourite canonised saint.  But personally I favour celebrating all those faithful souls that we don't know about, but who are yet saints in heaven, particularly asking those of our own ancestors and deceased relatives and friends if they be in this happy state, to pray for us.

The origins of the feast can be traced back to the consecration of the Parthenon to the Blessed Virgin and all the martyrs around 609, and was originally celebrated on 13 May.  The feast was moved to 1 November by Pope Gregory III (731–741) when he built an oratory in St. Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors, of all the just made perfect who are at rest throughout the world".

November 30: St Andrew, Class II

St Andrew was the brother of St Peter.  Pope Benedict XVI devoted a General Audience to him on 14 June 2006:

"...Therefore, today we shall speak of Simon Peter's brother, St Andrew, who was also one of the Twelve.

The first striking characteristic of Andrew is his name: it is not Hebrew, as might have been expected, but Greek, indicative of a certain cultural openness in his family that cannot be ignored. We are in Galilee, where the Greek language and culture are quite present. Andrew comes second in the list of the Twelve, as in Matthew (10: 1-4) and in Luke (6: 13-16); or fourth, as in Mark (3: 13-18) and in the Acts (1: 13-14). In any case, he certainly enjoyed great prestige within the early Christian communities.

The kinship between Peter and Andrew, as well as the joint call that Jesus addressed to them, are explicitly mentioned in the Gospels. We read: "As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, "Follow me, and I will make you fishers of men'" (Mt 4: 18-19; Mk 1: 16-17).

From the Fourth Gospel we know another important detail: Andrew had previously been a disciple of John the Baptist: and this shows us that he was a man who was searching, who shared in Israel's hope, who wanted to know better the word of the Lord, the presence of the Lord.

He was truly a man of faith and hope; and one day he heard John the Baptist proclaiming Jesus as: "the Lamb of God" (Jn 1: 36); so he was stirred, and with another unnamed disciple followed Jesus, the one whom John had called "the Lamb of God". The Evangelist says that "they saw where he was staying; and they stayed with him that day..." (Jn 1: 37-39).

Thus, Andrew enjoyed precious moments of intimacy with Jesus. The account continues with one important annotation: "One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. He first found his brother Simon, and said to him, "We have found the Messiah' (which means Christ). He brought him to Jesus" (Jn 1: 40-43), straightaway showing an unusual apostolic spirit.

Andrew, then, was the first of the Apostles to be called to follow Jesus. Exactly for this reason the liturgy of the Byzantine Church honours him with the nickname: "Protokletos", [protoclete] which means, precisely, "the first called".

And it is certain that it is partly because of the family tie between Peter and Andrew that the Church of Rome and the Church of Constantinople feel one another in a special way to be Sister Churches. To emphasize this relationship, my Predecessor Pope Paul VI, in 1964, returned the important relic of St Andrew, which until then had been kept in the Vatican Basilica, to the Orthodox Metropolitan Bishop of the city of Patras in Greece, where tradition has it that the Apostle was crucified.

The Gospel traditions mention Andrew's name in particular on another three occasions that tell us something more about this man. The first is that of the multiplication of the loaves in Galilee. On that occasion, it was Andrew who pointed out to Jesus the presence of a young boy who had with him five barley loaves and two fish: not much, he remarked, for the multitudes who had gathered in that place (cf. Jn 6: 8-9).

In this case, it is worth highlighting Andrew's realism. He noticed the boy, that is, he had already asked the question: "but what good is that for so many?" (ibid.), and recognized the insufficiency of his minimal resources. Jesus, however, knew how to make them sufficient for the multitude of people who had come to hear him.

The second occasion was at Jerusalem. As he left the city, a disciple drew Jesus' attention to the sight of the massive walls that supported the Temple. The Teacher's response was surprising: he said that of those walls not one stone would be left upon another. Then Andrew, together with Peter, James and John, questioned him: "Tell us, when will this be, and what will be the sign when these things are all to be accomplished?" (Mk 13: 1-4).

In answer to this question Jesus gave an important discourse on the destruction of Jerusalem and on the end of the world, in which he asked his disciples to be wise in interpreting the signs of the times and to be constantly on their guard.

From this event we can deduce that we should not be afraid to ask Jesus questions but at the same time that we must be ready to accept even the surprising and difficult teachings that he offers us.

Lastly, a third initiative of Andrew is recorded in the Gospels: the scene is still Jerusalem, shortly before the Passion. For the Feast of the Passover, John recounts, some Greeks had come to the city, probably proselytes or God-fearing men who had come up to worship the God of Israel at the Passover Feast. Andrew and Philip, the two Apostles with Greek names, served as interpreters and mediators of this small group of Greeks with Jesus.

The Lord's answer to their question - as so often in John's Gospel - appears enigmatic, but precisely in this way proves full of meaning. Jesus said to the two disciples and, through them, to the Greek world: "The hour has come for the Son of man to be glorified. I solemnly assure you, unless a grain of wheat falls to the earth and dies, it remains just a grain of wheat; but if it dies, it produces much fruit" (12: 23-24).

Jesus wants to say: Yes, my meeting with the Greeks will take place, but not as a simple, brief conversation between myself and a few others, motivated above all by curiosity. The hour of my glorification will come with my death, which can be compared with the falling into the earth of a grain of wheat. My death on the Cross will bring forth great fruitfulness: in the Resurrection the "dead grain of wheat" - a symbol of myself crucified - will become the bread of life for the world; it will be a light for the peoples and cultures.

Yes, the encounter with the Greek soul, with the Greek world, will be achieved in that profundity to which the grain of wheat refers, which attracts to itself the forces of heaven and earth and becomes bread.

In other words, Jesus was prophesying about the Church of the Greeks, the Church of the pagans, the Church of the world, as a fruit of his Pasch.

Some very ancient traditions not only see Andrew, who communicated these words to the Greeks, as the interpreter of some Greeks at the meeting with Jesus recalled here, but consider him the Apostle to the Greeks in the years subsequent to Pentecost. They enable us to know that for the rest of his life he was the preacher and interpreter of Jesus for the Greek world.

Peter, his brother, travelled from Jerusalem through Antioch and reached Rome to exercise his universal mission; Andrew, instead, was the Apostle of the Greek world. So it is that in life and in death they appear as true brothers - a brotherhood that is symbolically expressed in the special reciprocal relations of the See of Rome and of Constantinople, which are truly Sister Churches.

A later tradition, as has been mentioned, tells of Andrew's death at Patras, where he too suffered the torture of crucifixion. At that supreme moment, however, like his brother Peter, he asked to be nailed to a cross different from the Cross of Jesus. In his case it was a diagonal or X-shaped cross, which has thus come to be known as "St Andrew's cross".

This is what the Apostle is claimed to have said on that occasion, according to an ancient story (which dates back to the beginning of the sixth century), entitled The Passion of Andrew:

"Hail, O Cross, inaugurated by the Body of Christ and adorned with his limbs as though they were precious pearls. Before the Lord mounted you, you inspired an earthly fear. Now, instead, endowed with heavenly love, you are accepted as a gift.

"Believers know of the great joy that you possess, and of the multitude of gifts you have prepared. I come to you, therefore, confident and joyful, so that you too may receive me exultant as a disciple of the One who was hung upon you.... O blessed Cross, clothed in the majesty and beauty of the Lord's limbs!... Take me, carry me far from men, and restore me to my Teacher, so that, through you, the one who redeemed me by you, may receive me. Hail, O Cross; yes, hail indeed!".

Here, as can be seen, is a very profound Christian spirituality. It does not view the Cross as an instrument of torture but rather as the incomparable means for perfect configuration to the Redeemer, to the grain of wheat that fell into the earth.

Here we have a very important lesson to learn: our own crosses acquire value if we consider them and accept them as a part of the Cross of Christ, if a reflection of his light illuminates them.

It is by that Cross alone that our sufferings too are ennobled and acquire their true meaning.

The Apostle Andrew, therefore, teaches us to follow Jesus with promptness (cf. Mt 4: 20; Mk 1: 18), to speak enthusiastically about him to those we meet, and especially, to cultivate a relationship of true familiarity with him, acutely aware that in him alone can we find the ultimate meaning of our life and death."

November 29: St Saturninus, Martyr, Memorial

Saint Saturnin of Toulouse was one of the "Apostles to the Gauls" sent out 250-251 to Christianize Gaul after the persecutions under Emperor Decius had all but dissolved the small Christian communities.

Pope St Fabian sent out seven bishops from Rome to Gaul to preach the Gospel: Saint Gatien to Tours, Saint Trophimus to Arles, Saint Paul to Narbonne, Saint Saturnin to Toulouse, Saint Denis to Paris, Austromoine to Clermont, and Saint Martial to Limoges. 

St Saturnin was martyred by pagan priests who blamed the silence of their oracles on him, and tied by the feet to a bull which dragged him about the town until the rope broke.