December 26: Octave of the Nativity; St Stephen, Protomartyr

From Acts 6-7:

"And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost...

And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilícia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 

But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep."

You can read more about St Stephen in this General Audience by Pope Benedict XVI.

December 21: St Thomas, Class II

Today is the feast of the apostle Thomas.  Pope Benedict devoted a General Audience to the Apostle in 2006:

"Continuing our encounters with the Twelve Apostles chosen directly by Jesus, today we will focus our attention on Thomas. Ever present in the four lists compiled by the New Testament, in the first three Gospels he is placed next to Matthew (cf. Mt 10: 3; Mk 3: 18; Lk 6: 15), whereas in Acts, he is found after Philip (cf. Acts 1: 13).

His name derives from a Hebrew root, ta'am, which means "paired, twin". In fact, John's Gospel several times calls him "Dydimus" (cf. Jn 11: 16; 20: 24; 21: 2), a Greek nickname for, precisely, "twin". The reason for this nickname is unclear.

It is above all the Fourth Gospel that gives us information that outlines some important traits of his personality.

The first concerns his exhortation to the other Apostles when Jesus, at a critical moment in his life, decided to go to Bethany to raise Lazarus, thus coming dangerously close to Jerusalem (Mk 10: 32).

On that occasion Thomas said to his fellow disciples: "Let us also go, that we may die with him" (Jn 11: 16). His determination to follow his Master is truly exemplary and offers us a valuable lesson: it reveals his total readiness to stand by Jesus, to the point of identifying his own destiny with that of Jesus and of desiring to share with him the supreme trial of death.

In fact, the most important thing is never to distance oneself from Jesus.

Moreover, when the Gospels use the verb "to follow", it means that where he goes, his disciple must also go.

Thus, Christian life is defined as a life with Jesus Christ, a life to spend together with him. St Paul writes something similar when he assures the Christians of Corinth: "You are in our hearts, to die together and to live together" (II Cor 7: 3). What takes place between the Apostle and his Christians must obviously apply first of all to the relationship between Christians and Jesus himself: dying together, living together, being in his Heart as he is in ours.

A second intervention by Thomas is recorded at the Last Supper. On that occasion, predicting his own imminent departure, Jesus announced that he was going to prepare a place for his disciples so that they could be where he is found; and he explains to them: "Where [I] am going you know the way" (Jn 14: 4). It is then that Thomas intervenes, saying: "Lord, we do not know where you are going; how can we know the way?" (Jn 14: 5).

In fact, with this remark he places himself at a rather low level of understanding; but his words provide Jesus with the opportunity to pronounce his famous definition: "I am the Way, and the Truth and the Life" (Jn 14: 6).

Thus, it is primarily to Thomas that he makes this revelation, but it is valid for all of us and for every age. Every time we hear or read these words, we can stand beside Thomas in spirit and imagine that the Lord is also speaking to us, just as he spoke to him.

At the same time, his question also confers upon us the right, so to speak, to ask Jesus for explanations. We often do not understand him. Let us be brave enough to say: "I do not understand you, Lord; listen to me, help me to understand". In such a way, with this frankness which is the true way of praying, of speaking to Jesus, we express our meagre capacity to understand and at the same time place ourselves in the trusting attitude of someone who expects light and strength from the One able to provide them.

Then, the proverbial scene of the doubting Thomas that occurred eight days after Easter is very well known. At first he did not believe that Jesus had appeared in his absence and said: "Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe" (Jn 20: 25).

Basically, from these words emerges the conviction that Jesus can now be recognized by his wounds rather than by his face. Thomas holds that the signs that confirm Jesus' identity are now above all his wounds, in which he reveals to us how much he loved us. In this the Apostle is not mistaken.

As we know, Jesus reappeared among his disciples eight days later and this time Thomas was present. Jesus summons him: "Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing" (Jn 20: 27).

Thomas reacts with the most splendid profession of faith in the whole of the New Testament: "My Lord and my God!" (Jn 20: 28). St Augustine comments on this: Thomas "saw and touched the man, and acknowledged the God whom he neither saw nor touched; but by the means of what he saw and touched, he now put far away from him every doubt, and believed the other" (In ev. Jo. 121, 5).

The Evangelist continues with Jesus' last words to Thomas: "Have you believed because you have seen me? Blessed are those who have not seen and yet believe" (Jn 20: 29). This sentence can also be put into the present: "Blessed are those who do not see and yet believe".

In any case, here Jesus spells out a fundamental principle for Christians who will come after Thomas, hence, for all of us.

It is interesting to note that another Thomas, the great Medieval theologian of Aquinas, juxtaposed this formula of blessedness with the apparently opposite one recorded by Luke: "Blessed are the eyes which see what you see!" (Lk 10: 23). However, Aquinas comments: "Those who believe without seeing are more meritorious than those who, seeing, believe" (In Johann. XX lectio VI 2566).

In fact, the Letter to the Hebrews, recalling the whole series of the ancient biblical Patriarchs who believed in God without seeing the fulfilment of his promises, defines faith as "the assurance of things hoped for, the conviction of things not seen" (Heb 11: 1).

The Apostle Thomas' case is important to us for at least three reasons: first, because it comforts us in our insecurity; second, because it shows us that every doubt can lead to an outcome brighter than any uncertainty; and, lastly, because the words that Jesus addressed to him remind us of the true meaning of mature faith and encourage us to persevere, despite the difficulty, along our journey of adhesion to him.

A final point concerning Thomas is preserved for us in the Fourth Gospel, which presents him as a witness of the Risen One in the subsequent event of the miraculous catch in the Sea of Tiberias (cf. Jn 21: 2ff.).

On that occasion, Thomas is even mentioned immediately after Simon Peter: an evident sign of the considerable importance that he enjoyed in the context of the early Christian communities.

Indeed, the Acts and the Gospel of Thomas, both apocryphal works but in any case important for the study of Christian origins, were written in his name.

Lastly, let us remember that an ancient tradition claims that Thomas first evangelized Syria and Persia (mentioned by Origen, according to Eusebius of Caesarea, Ecclesiastical History 3, 1) then went on to Western India (cf. Acts of Thomas 1-2 and 17ff.), from where also he finally reached Southern India.

Let us end our reflection in this missionary perspective, expressing the hope that Thomas' example will never fail to strengthen our faith in Jesus Christ, Our Lord and Our God."

St Lucy (December 13)

Saint Lucy (283–304), was a Christian during the Diocletian persecution.

According to her legend, her mother was cured dysentery by them praying together at Saint Agatha's tomb (pictured). She consecrated her virginity to God, refused to marry a pagan, and had her dowry distributed to the poor. Her would-be husband denounced her as a Christian to the governor of Syracuse, Sicily, who ordered her to burn a sacrifice to the emperor's image. Lucy replied that she had given all that she had: "I offer to Him myself, let Him do with His offering as it pleases Him."

Sentenced to be defiled in a brothel, Lucy asserted:

“ No one's body is polluted so as to endanger the soul if it has not pleased the mind. If you were to lift my hand to your idol and so make me offer against my will, I would still be guiltless in the sight of the true God, who judges according to the will and knows all things. If now, against my will, you cause me to be polluted, a twofold purity will be gloriously imputed to me. You cannot bend my will to your purpose; whatever you do to my body, that cannot happen to me.”

December 11: St Damasus I

Pope St Damasus I (305-384) is most famous now for appointing St Jerome as his personal secretary and encouraging his Vulgate translation of the bible and presiding over the Council of Rome in 382, which set down the canon of scripture (the picture left is a letter of St Jerome to him). 

In two Roman synods (368 and 369) he condemned Apollinarianism and Macedonianism, and sent legates to the First Council of Constantinople that was convoked in 381 to address these heresies.  A fierce opponent of the Arians, he did much to promote veneration of the martyrs and enrich the church

es and liturgy.







Pope St Damasus I was  born around 305.  His life coincided with the rise of Emperor Constantine I and the reunion and re-division of the Western and Eastern Roman Empires.

Following the death of Pope Liberius, he succeeded to the Papacy in 366 amidst factional violence. A group of Damasus' supporters, previously loyal to his opponent Felix, attacked and killed rivals loyal to Liberius' deacon Ursinus in a riot that required the intervention of Emperor Valentinian I to quell.

Damasus faced accusations of murder and adultery with a married woman in his early years as Pope. The neutrality of these claims has come into question with some suggesting that the accusations were motivated by the schismatic conflict with the supporters of Arianism.

His personal problems were contrasted with his religious accomplishments, which included restoring Saint Lawrence outside the Walls, encouraging his personal secretary Saint Jerome in his Vulgate translation of the Bible, and presiding over the Council of Rome in 382, which set down the canon of Scripture.   He also did much to encourage the veneration of the Christian martyrs, restoring and creating access to their tombs in the Catacombs of Rome and elsewhere, and setting up tablets with verse inscriptions composed by himself, several of which survive or are recorded in his Epigrammata.

He died  in 384.

December 7: St Ambrose, Class III

Saint Ambrose (340-397), was bishop of Milan, and is a doctor of the Church. 

Pope Benedict XVI gave a General Audience on the saint in October 2007:

"Holy Bishop Ambrose - about whom I shall speak to you today - died in Milan in the night between 3 and 4 April 397. It was dawn on Holy Saturday. The day before, at about five o'clock in the afternoon, he had settled down to pray, lying on his bed with his arms wide open in the form of a cross. Thus, he took part in the solemn Easter Triduum, in the death and Resurrection of the Lord. "We saw his lips moving", said Paulinus, the faithful deacon who wrote his Life at St Augustine's suggestion, "but we could not hear his voice". The situation suddenly became dramatic. Honoratus, Bishop of Vercelli, who was assisting Ambrose and was sleeping on the upper floor, was awoken by a voice saying again and again, "Get up quickly! Ambrose is dying...". "Honoratus hurried downstairs", Paulinus continues, "and offered the Saint the Body of the Lord. As soon as he had received and swallowed it, Ambrose gave up his spirit, taking the good Viaticum with him. His soul, thus refreshed by the virtue of that food, now enjoys the company of Angels" (Life, 47). On that Holy Friday 397, the wide open arms of the dying Ambrose expressed his mystical participation in the death and Resurrection of the Lord. This was his last catechesis: in the silence of the words, he continued to speak with the witness of his life.

Ambrose was not old when he died. He had not even reached the age of 60, since he was born in about 340 A.D. in Treves, where his father was Prefect of the Gauls. His family was Christian.

Upon his father's death while he was still a boy, his mother took him to Rome and educated him for a civil career, assuring him a sound instruction in rhetoric and jurisprudence. In about 370 he was sent to govern the Provinces of Emilia and Liguria, with headquarters in Milan. It was precisely there that the struggle between orthodox and Arians was raging and became particularly heated after the death of the Arian Bishop Auxentius. Ambrose intervened to pacify the members of the two opposing factions; his authority was such that although he was merely a catechumen, the people acclaimed him Bishop of Milan.

Until that moment, Ambrose had been the most senior magistrate of the Empire in northern Italy. Culturally well-educated but at the same time ignorant of the Scriptures, the new Bishop briskly began to study them. From the works of Origen, the indisputable master of the "Alexandrian School", he learned to know and to comment on the Bible. Thus, Ambrose transferred to the Latin environment the meditation on the Scriptures which Origen had begun, introducing in the West the practice of lectio divina. The method of lectio served to guide all of Ambrose's preaching and writings, which stemmed precisely from prayerful listening to the Word of God. The famous introduction of an Ambrosian catechesis shows clearly how the holy Bishop applied the Old Testament to Christian life: "Every day, when we were reading about the lives of the Patriarchs and the maxims of the Proverbs, we addressed morality", the Bishop of Milan said to his catechumens and neophytes, "so that formed and instructed by them you may become accustomed to taking the path of the Fathers and to following the route of obedience to the divine precepts" (On the Mysteries 1, 1). In other words, the neophytes and catechumens, in accordance with the Bishop's decision, after having learned the art of a well-ordered life, could henceforth consider themselves prepared for Christ's great mysteries. Thus, Ambrose's preaching - which constitutes the structural nucleus of his immense literary opus - starts with the reading of the Sacred Books ("the Patriarchs" or the historical Books and "Proverbs", or in other words, the Wisdom Books) in order to live in conformity with divine Revelation.

It is obvious that the preacher's personal testimony and the level of exemplarity of the Christian community condition the effectiveness of the preaching. In this perspective, a passage from St Augustine's Confessions is relevant. He had come to Milan as a teacher of rhetoric; he was a sceptic and not Christian. He was seeking the Christian truth but was not capable of truly finding it.

What moved the heart of the young African rhetorician, sceptic and downhearted, and what impelled him to definitive conversion was not above all Ambrose's splendid homilies (although he deeply appreciated them). It was rather the testimony of the Bishop and his Milanese Church that prayed and sang as one intact body. It was a Church that could resist the tyrannical ploys of the Emperor and his mother, who in early 386 again demanded a church building for the Arians' celebrations. In the building that was to be requisitioned, Augustine relates, "the devout people watched, ready to die with their Bishop". This testimony of the Confessions is precious because it points out that something was moving in Augustine, who continues: "We too, although spiritually tepid, shared in the excitement of the whole people" (Confessions 9, 7).

Augustine learned from the life and example of Bishop Ambrose to believe and to preach. We can refer to a famous sermon of the African, which centuries later merited citation in the conciliar Constitution on Divine Revelation, Dei Verbum: "Therefore, all clerics, particularly priests of Christ and others who, as deacons or catechists, are officially engaged in the ministry of the Word", Dei Verbum recommends, "should immerse themselves in the Scriptures by constant sacred reading and diligent study. For it must not happen that anyone becomes" - and this is Augustine's citation - ""an empty preacher of the Word of God to others, not being a hearer of the Word in his own heart'" (n. 25). Augustine had learned precisely from Ambrose how to "hear in his own heart" this perseverance in reading Sacred Scripture with a prayerful approach, so as truly to absorb and assimilate the Word of God in one's heart.

Dear brothers and sisters, I would like further to propose to you a sort of "patristic icon", which, interpreted in the light of what we have said, effectively represents "the heart" of Ambrosian doctrine. In the sixth book of the Confessions, Augustine tells of his meeting with Ambrose, an encounter that was indisputably of great importance in the history of the Church. He writes in his text that whenever he went to see the Bishop of Milan, he would regularly find him taken up with catervae of people full of problems for whose needs he did his utmost. There was always a long queue waiting to talk to Ambrose, seeking in him consolation and hope. When Ambrose was not with them, with the people (and this happened for the space of the briefest of moments), he was either restoring his body with the necessary food or nourishing his spirit with reading. Here Augustine marvels because Ambrose read the Scriptures with his mouth shut, only with his eyes (cf. Confessions, 6, 3). Indeed, in the early Christian centuries reading was conceived of strictly for proclamation, and reading aloud also facilitated the reader's understanding. That Ambrose could scan the pages with his eyes alone suggested to the admiring Augustine a rare ability for reading and familiarity with the Scriptures. Well, in that "reading under one's breath", where the heart is committed to achieving knowledge of the Word of God - this is the "icon" to which we are referring -, one can glimpse the method of Ambrosian catechesis; it is Scripture itself, intimately assimilated, which suggests the content to proclaim that will lead to the conversion of hearts.

Thus, with regard to the magisterium of Ambrose and of Augustine, catechesis is inseparable from witness of life. What I wrote on the theologian in the Introduction to Christianity might also be useful to the catechist. An educator in the faith cannot risk appearing like a sort of clown who recites a part "by profession". Rather - to use an image dear to Origen, a writer who was particularly appreciated by Ambrose -, he must be like the beloved disciple who rested his head against his Master's heart and there learned the way to think, speak and act. The true disciple is ultimately the one whose proclamation of the Gospel is the most credible and effective.

Like the Apostle John, Bishop Ambrose - who never tired of saying: "Omnia Christus est nobis! To us Christ is all!" - continues to be a genuine witness of the Lord. Let us thus conclude our Catechesis with his same words, full of love for Jesus: "Omnia Christus est nobis! If you have a wound to heal, he is the doctor; if you are parched by fever, he is the spring; if you are oppressed by injustice, he is justice; if you are in need of help, he is strength; if you fear death, he is life; if you desire Heaven, he is the way; if you are in the darkness, he is light.... Taste and see how good is the Lord: blessed is the man who hopes in him!" (De Virginitate, 16, 99). Let us also hope in Christ. We shall thus be blessed and shall live in peace."

December 6: St Nicholas, Memorial

C14th De Grey Hours
National Library of Wales

Saint Nicholas (270–346) was Bishop of Myra (part of modern-day Turkey).

He had a reputation for secret gift-giving, such as putting coins in the shoes of those who left them out for him, and thus became the model for Santa Claus, whose English name comes from the Dutch Sinterklaas.

In 1087, his relics were translated to Bari, in southeastern Italy; for this reason, he is also known as Nikolaos of Bari.

The reading on the saint in the Roman Office is as follows:

Nicolas was born in the famous city of Patar in Lycia. From his childhood he fasted every Wednesday and Friday, and maintained this custom throughout his life. Deprived of his parents in early youth, he distributed his possessions to the poor. One example of his marvelous charity is this: he came to the aid of three girls whose virtue was endangered by providing a sum of money sufficient for their dowries. While on a pilgrimage to Palestine, he went on God’s command to Mira, the metropolitan see of Lycia, where the bishop had died. Here, contrary to all expectation he was elected to the see by a marvelous consensus of all the assembled bishops of the province. In the work of his episcopate he stood out as an example of all virtues. But when he defied the edict of Diocletian and Maximian by continuing to preach the truth of the Christian faith, he was thrown into prison, where he remained until Constantine became Emperor. He took part in the Council of Nicea, at which the Arian heresy was condemned. Returning to his own country, he died a holy death in Mira. His body transferred to Bari in Apulia and is there venerated as a most famous relic.

December 3: S Francis Xavier, Memorial

Saint Francis Xavier (1506 – 1552) was a missionary and was co-founder of the Society of Jesus. 

He was a student of Saint Ignatius Loyola and one of the first seven Jesuits who dedicated themselves to the service of God at Montmartre in 1534.  He led an extensive mission into Asia, mainly in the Asian Portuguese Empire of the time. He was influential in the spreading and upkeep of Catholicism most notably in India, but also ventured into Japan, Borneo, the Moluccas, and other areas which had thus far not been visited by Christian missionaries.   He died in China...

He is said to have converted more people than anyone else has done since Saint Paul. By his compromises in India with the Christians of St. Thomas, he developed the Jesuit missionary methods along lines that subsequently became a successful blueprint for his order to follow. His efforts left a significant impression upon the missionary history of India and, as one of the first Jesuit missionaries to the East Indies, his work is of fundamental significance to Christians in the propagation of Christianity in China and Japan. India still has numerous Jesuit missions, and many more schools. There has been less of an impact in Japan. Following the persecutions of Daimyo Toyotomi Hideyoshi and the subsequent closing of Japan to foreigners, the Christians of Japan were forced to go underground and developed an independent Christian culture.

Pope Benedict XVI said of both Ignatius of Loyola and Francis Xavier: "not only their history which was interwoven for many years from Paris and Rome, but a unique desire — a unique passion, it could be said — moved and sustained them through different human events: the passion to give to God-Trinity a glory always greater and to work for the proclamation of the Gospel of Christ to the peoples who had been ignored."

December 2: St Peter Chrysologus, Memorial

St Peter Chrysologus, circa 380 – 450, was Bishop of Ravenna from about AD 433. 

He is a Doctor of the Church. 

According to the Wikipedia:

"Peter was born in Imola, where he was ordained a deacon by Cornelius, Bishop of Imola. He was made an archdeacon through the influence of Emperor Valentinian III. Pope Sixtus III appointed Peter to the See of Ravenna in about the year 433, apparently rejecting the candidate elected by the people of the city. The traditional account, as recorded in the Roman Breviary, is that Sixtus had a vision of St. Peter and St. Apollinaris, the first bishops of Rome and Ravenna respectively, who showed Sixtus a young man and said he was the next Bishop of Ravenna. When the group from Ravenna arrived, including Cornelius and his archdeacon Peter from Imola, Sixtus recognized Peter as the young man in his vision and consecrated him as a bishop.

Known as The Doctor of Homilies, Peter was known for his short but inspired talks; he is said to have been afraid of boring his audience. After hearing his first homily as bishop, Empress Galla Placidia is said to have given him the surname Chrysologus, by which he is known. Galla Placidia was to become the patroness of many of Peter's projects. Peter spoke against the Arian and Monophysite teachings, condemning them as heresies, and explained topics such as the Apostles' Creed, John the Baptist, the Blessed Virgin Mary, and the mystery of the Incarnation, in simple and clear language. Peter advocated daily reception of Holy Communion. He urged his listeners to have confidence in the forgiveness offered through Christ.

He was a counsellor of Pope Leo I. The monophysite Eutyches appealed to Peter to intervene with the pope on his behalf after he was denounced at a synod held in Constantinople in 448. The text of Peter's letter in response to Eutyches has been preserved in the Acts of the Council of Chalcedon; in it, Peter admonishes Eutyches to accept the ruling of the synod and to give obedience to the Bishop of Rome as the successor of Saint Peter."

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."

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").

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 12: St Mennas, Memorial

St Mennas, c285 – 309, was an Egyptian Christian who joined the army, but left after three years to become a hermit in response to Diocletian's decrees.  During the celebration of a great festival Mennas appeared fearlessly professed his faith. He was led before the prefect Pyrrhus, scourged, put to torture and finally beheaded.  His cult quickly became popular and spread widely.

November 11: St Martin of Tours, Class II

St Martin of Tours (316-397) was one of the most popular saints in the middle ages, and holds a special place in Benedictine spirituality too, because it was to him (along with St John the Baptist) that St Benedict dedicated a chapel on Monte Cassino.

He became a catechumen against the wishes of his family at the age of ten, and, as the son of a veteran, was required to become a soldier, which he did at the age of 15.  While a soldier, he famously cut his cloak in half to clothe a scantily clad beggar.  That night he had a dream showing that it was Jesus wearing the half-cloak he had given away.  Two years later he was released from military service after refusing to fight in an expected battle, and became a disciple of Hilary of Poitiers.

He became first a hermit then a monk, and in 371 was acclaimed Bishop of Tours.  He was an active missionary-monk bishop, famously destroying pagan shrines and replacing them with churches and monasteries (actions St Benedict imitated at Monte Cassino, hence, presumably the dedication).

Pope Benedict XVI commented on him back in 2007:

Today, 11 November, the Church remembers St Martin, Bishop of Tours, one of the most celebrated and venerated Saints of Europe. Born of pagan parents in Pannonia, in what is today Hungary, he was directed by his father to a military career around the year 316. Still an adolescent, Martin came into contact with Christianity and, overcoming many difficulties, he enrolled as a catechumen in order to prepare for Baptism. He would receive the Sacrament in his 20s, but he would still stay for a long time in the army, where he would give testimony of his new lifestyle: respectful and inclusive of all, he treated his attendant as a brother and avoided vulgar entertainment. Leaving military service, he went to Poitiers in France near the holy Bishop Hilary. He was ordained a deacon and priest by him, chose the monastic life and with some disciples established the oldest monastery known in Europe at Ligugé. About 10 years later, the Christians of Tours, who were without a Pastor, acclaimed him their Bishop. From that time, Martin dedicated himself with ardent zeal to the evangelization of the countryside and the formation of the clergy. While many miracles are attributed to him, St Martin is known most of all for an act of fraternal charity. While still a young soldier, he met a poor man on the street numb and trembling from the cold. He then took his own cloak and, cutting it in two with his sword, gave half to that man. Jesus appeared to him that night in a dream smiling, dressed in the same cloak.

Dear brothers and sisters, St Martin's charitable gesture flows from the same logic that drove Jesus to multiply the loaves for the hungry crowd, but most of all to leave himself to humanity as food in the Eucharist, supreme Sign of God's love, Sacramentum caritatis. It is the logic of sharing which he used to authentically explain love of neighbour. May St Martin help us to understand that only by means of a common commitment to sharing is it possible to respond to the great challenge of our times: to build a world of peace and justice where each person can live with dignity. This can be achieved if a world model of authentic solidarity prevails which assures to all inhabitants of the planet food, water, necessary medical treatment, and also work and energy resources as well as cultural benefits, scientific and technological knowledge.

Let us turn now to the Virgin Mary so that all Christians may be like St Martin, generous witnesses of the Gospel of love and tireless builders of jointly responsible sharing.

The Life of the saint, written by Sulpicius Severus, is well worth a read.

November 10: St Theodore, Memorial

According to Butler's Lives of the Saints:

"ST. THEODORE was born of a noble family in the East, and enrolled while still a youth in the imperial army. Early in 306 the emperor put forth an edict requiring all Christians to offer sacrifice, and Theodore had just joined the legion and marched with them into Pontus, when he had to choose between apostasy and death.

He declared before his commander that he was ready to be cut in pieces and offer up every limb to his Creator, Who had died for him. Wishing to conquer him by gentleness, the commander left him in peace for a while, that he might think over his resolution; but Theodore used his freedom to set on fire the great temple of Isis, and made no secret of this act. Still his judge entreated him to renounce his faith and save his life; but Theodore made the sign of the cross, and answered: "As long as I have breath, I will confess the name of Christ." After cruel torture, the judge bade him think of the shame to which Christ had brought him. "This shame," Theodore answered, "I and all who invoke His name take with joy." He was condemned to be burnt. As the flame rose, a Christian saw his soul rise like a flash of light to heaven."

November 8: The Four Crowned Martyrs, Memorial

The 'four crowned martyrs' - named in the Roman martyrology as Severus, Severian, Carpophorus and Victorinus - soldiers who were beaten to death with leaden scourges under the Emperor Diocletian for refusing to sacrifice to the gods. 

Ancient custom combines their celebration with five other martyrs under Diocletian, Claudius, Nicostatus, Symphorian, Castorius and Simplicius, stone masons who refused to make graven images under the same Emperor around 305 AD.

October 31: Halloween

Irish Halloween party, Daniel Maclise, 1833

Today used to be the Vigil of All Saints (aka Halloween), a night when traditionally the veil between Earth and purgatory thinned, the dead could come back to request prayers, and devils could appear to remind us of the reality of hell.

These days there are endless debates amongst Catholics infected by political correctness as to the appropriateness/catholicity of Halloween celebrations.  Personally, I'm with those who think we do need a reminder of the reality of death, demons and the workers of evil....