From the (2001) martyrology: St Rabanus Maurus (Feb 4)

St Rabanus supported by Alcuin
dedicates his work to AB Otgar of Mainz
Manuscript circa 831-40

Today is the feast of an important but still rather neglected Benedictine saint, St Rabanus Maurus, likely author of the Veni Creator.

Pope Benedict XVI gave a General Audience on him in 2009:

"Today I would like to speak of a truly extraordinary figure of the Latin West: Rabanus Maurus, a monk. Together with men such as Isidore of Seville, the Venerable Bede and Ambrose Autpert of whom I have already spoken in previous Catecheses, during the centuries of the so-called "High Middle Ages" he was able to preserve the contact with the great culture of the ancient scholars and of the Christian Fathers. Often remembered as the "praeceptor Germaniae", Rabanus Maurus was extraordinarily prolific. With his absolutely exceptional capacity for work, he perhaps made a greater contribution than anyone else to keeping alive that theological, exegetic and spiritual culture on which successive centuries were to draw. He was referred to by great figures belonging to the monastic world such as Peter Damian, Peter the Venerable and Bernard of Clairvaux, as well as by an ever increasing number of "clerics" of the secular clergy who gave life to one of the most beautiful periods of the fruitful flourishing of human thought in the 12th and 13th centuries.

Born in Mainz in about 780, Rabanus entered the monastery at a very early age. He was nicknamed "Maurus" after the young St Maur who, according to Book II of the Dialogues of St Gregory the Great, was entrusted by his parents, Roman nobles, to the Abbot Benedict of Norcia. Alone this precocious insertion of Rabanus as "puer oblatus" in the Benedictine monastic world and the benefits he drew from it for his own human, cultural and spiritual growth, were to provide an interesting glimpse not only of the life of monks and of the Church, but also of the whole of society of his time, usually described as "Carolingian". About them or perhaps about himself, Rabanus Maurus wrote: "There are some who have had the good fortune to be introduced to the knowledge of Scripture from a tender age ("a cunabulis suis") and who were so well-nourished with the food offered to them by Holy Church as to be fit for promotion, with the appropriate training, to the highest of sacred Orders" (PL 107, col. 419 BC).

The extraordinary culture for which Rabanus Maurus was distinguished soon brought him to the attention of the great of his time. He became the advisor of princes. He strove to guarantee the unity of the Empire and, at a broader cultural level, never refused to give those who questioned him a carefully considered reply, which he found preferably in the Bible or in the texts of the Holy Fathers. First elected Abbot of the famous Monastery of Fulda and then appointed Archbishop of Mainz, his native city, this did not stop him from pursuing his studies, showing by the example of his life that it is possible to be at the same time available to others without depriving oneself of the appropriate time for reflection, study and meditation. Thus Rabanus Maurus was exegete, philosopher, poet, pastor and man of God. The Dioceses of Fulda, Mainz, Limburg and Breslau (Wrocław) venerate him as a saint or blessed. His works fill at least six volumes of Migne's Patrologia Latina. It is likely that we are indebted to him for one of the most beautiful hymns known to the Latin Church, the "Veni Creator Spiritus", an extraordinary synthesis of Christian pneumatology. In fact, Rabanus' first theological work is expressed in the form of poetry and had as its subject the mystery of the Holy Cross in a book entitled: "De laudibus Sanctae Crucis", conceived in such a way as to suggest not only a conceptual content but also more exquisitely artistic stimuli, by the use of both poetic and pictorial forms within the same manuscript codex. Suggesting the image of the Crucified Christ between the lines of his writing, he says, for example: "This is the image of the Saviour who, with the position of his limbs, makes sacred for us the most salubrious, gentle and loving form of the Cross, so that by believing in his Name and obeying his commandments we may obtain eternal life thanks to his Passion. However, every time we raise our eyes to the Cross, let us remember the one who died for us to save us from the powers of darkness, accepting death to make us heirs to eternal life" (Lib. 1, fig. 1, PL 107 col. 151 C).

This method of combining all the arts, the intellect, the heart and the senses, which came from the East, was to experience a great development in the West, reaching unparalleled heights in the miniature codices of the Bible and in other works of faith and art that flourished in Europe until the invention of printing and beyond. In Rabanus Maurus, in any case, is shown an extraordinary awareness of the need to involve, in the experience of faith, not only the mind and the heart, but also the senses through those other aspects of aesthetic taste and human sensitivity that lead man to benefit from the truth with his whole self, "mind, soul and body". This is important: faith is not only thought but also touches the whole of our being. Since God became Man in flesh and blood, since he entered the tangible world, we must seek and encounter God in all the dimensions of our being. Thus the reality of God, through faith, penetrates our being and transforms it. This is why Rabanus Maurus focused his attention above all on the Liturgy as a synthesis of all the dimensions of our perception of reality. This intuition of Rabanus Maurus makes it extraordinarily up to date. Also famous among his opus are the "Hymns", suggested for use especially in liturgical celebrations. In fact, since Rabanus was primarily a monk, his interest in the liturgical celebration was taken for granted. However, he did not devote himself to the art of poetry as an end in itself but, rather, used art and every other form of erudition as a means for deepening knowledge of the word of God. He therefore sought with great application and rigour to introduce his contemporaries, especially ministers (Bishops, priests and deacons), to an understanding of the profoundly theological and spiritual meaning of all the elements of the liturgical celebration.

He thus sought to understand and to present to others the theological meanings concealed in the rites, drawing from the Bible and from the tradition of the Fathers. For the sake of honesty and to give greater weight to his explanations, he did not hesitate to indicate the Patristic sources to which he owed his knowledge. Nevertheless he used them with freedom and with careful discernment, continuing the development of patristic thought. At the end of the "Epistola prima", addressed to a "chorbishop" of the Diocese of Mainz, for example, after answering the requests for clarification concerning the behaviour to adopt in the exercise of pastoral responsibility, he continues, "We have written all these things for you as we deduced them from the Sacred Scriptures and the canons of the Fathers. Yet, most holy man, may you take your decisions as you think best, case by case, seeking to temper your evaluation in such a way as to guarantee discretion in all things because it is the mother of all the virtues" (Epistulae, I, PL 112, col. 1510 C). Thus the continuity of the Christian faith which originates in the word of God becomes visible; yet it is always alive, develops and is expressed in new ways, ever consistent with the whole construction, with the whole edifice of faith.

Since an integral part of liturgical celebration is the word of God Rabanus Maurus dedicated himself to it with the greatest commitment throughout his life. He produced appropriate exegetic explanations for almost all the biblical books of the Old and New Testament, with clearly pastoral intentions that he justified with words such as these: "I have written these things... summing up the explanations and suggestions of many others, not only in order to offer a service to the poor reader, who may not have many books at his disposal, but also to make it easier for those who in many things do not succeed in entering in depth into an understanding of the meanings discovered by the Fathers" (Commentariorum in Matthaeum praefatio, PL 107, col. 727 D). In fact, in commenting on the biblical texts he drew amply from the ancient Fathers, with special preference for Jerome, Ambrose, Augustine and Gregory the Great.

His outstanding pastoral sensitivity later led him to occupy himself above all with one of the problems most acutely felt by the faithful and sacred ministers of his time: that of Penance. Indeed, he compiled the "Penitenziari" this is what he called them in which, according to the sensibility of his day, sins and the corresponding punishments were listed, using as far as possible reasons found in the Bible, in the decisions of the Councils and in Papal Decretals. The "Carolingians" also used these texts in their attempt to reform the Church and society. Corresponding with the same pastoral intentions, were works such as "De disciplina ecclesiastica" and "De institutione clericorum", in which, drawing above all from Augustine, Rabanus explained to the simple and to the clergy of his diocese the basic elements of the Christian faith: they were like little catechisms.

I would like to end the presentation of this great "churchman" by quoting some of his words in which his basic conviction is clearly reflected: "Those who are negligent in contemplation ("qui vacare Deo negligit"), deprive themselves of the vision of God's light; then those who let themselves be indiscreetly invaded by worries and allow their thoughts to be overwhelmed by the tumult of worldly things condemn themselves to the absolute impossibility of penetrating the secrets of the invisible God" (Lib I, PL 112, col. 1263 A). I think that Rabanus Maurus is also addressing these words to us today: in periods of work, with its frenetic pace, and in holiday periods we must reserve moments for God. We must open our lives to him, addressing to him a thought, a reflection, a brief prayer, and above all we must not forget Sunday as the Lord's Day, the day of the Liturgy, in order to perceive God's beauty itself in the beauty of our churches, in our sacred music and in the word of God, letting him enter our being. Only in this way does our life become great, become true life."

From the martyrology: St Gilbert of Sempringham (Feb 4)

Today the martyrology records the feast of the founder of England's distinctive double order, the Gilbertines (alas, long since defunct!):

"At Sempringham in England, St. Gilbert, priest and confessor, who founded a religious order at Sempringham."

St Gilbert (1083-1190) founded an order after failing to gain the assistance of the Cistercians for a group of women.  His order included nuns, who followed the Rule of St Benedict with a Cistercian spirituality, supported by lay-sisters, lay brothers, and canons who followed the Rule of St Augustine (to say Mass and provide spiritual direction to the nuns).  By the time of the dissolution of the monasteries, there were 28 houses of the Order in England.

St  Gilbert himself was born at Sempringham, near Bourne in Lincolnshire, the son of the local lord.  There is some evidence that he was physically disabled.  In any case, he studied theology at the University of Paris, and on his return in 1120 he became a clerk in the household of Robert Bloet, Bishop of Lincoln, where he started a school for boys and girls.  He was eventually ordained a priest.

When his father died in 1130 he became lord of the manor of Sempringham, and immediately began using his inherited wealth to fund expansion of the Gilbertines, his new order. Eventually he had a chain of twenty-six convents, monasteries and missions. 

He was imprisoned in 1165 on a charge of aiding Thomas Becket when Thomas had fled from King Henry II after the council of Northampton, but he was eventually found innocent. Then, when he was 90, some of his lay brothers revolted, but he received the backing of Pope Alexander III. Gilbert resigned his office late in life because of blindness and died at Sempringham in about 1190, at the age of 106.

St Blaise (February 3)

St Blaise rates only a commemoration in the Benedictine Office, but his feast is traditionally associated with the sacramental of the blessing of throats, important for those who sing the Office!

Here is a reading from an older form of the Roman Office on the saint:

This Blase was chosen Bishop of the city of Sebaste in Armenia, in which place he enjoyed a great reputation for virtue. When Diocletian began to make the Christians the objects of his insatiable cruelty, the Saint hid himself in a cave on Mount Argasus, where he lay till he was found by some of the soldiers of Agricolaus the President, who were out hunting. He was brought before the President, who commanded him to be thrown into irons. While he was in prison, Blase healed many of the sick, who were brought to him on account of his reputation of saintliness, and among others a boy who had been despaired of by the physicians, and who was at the point of death, from a thorn which had become fixed in his throat. Blase appeared twice before the President, but neither cajolements nor threats could induce him to sacrifice to the gods. He was first beaten with rods, and afterwards put on the rack, where his flesh was mangled with iron combs. At last his head was cut off, whereby he finished a noble testimony to the faith which is in Christ our Lord. He bore witness on the 3rd day of February, (in the year of salvation 316)

The Purification of the Blessed Virgin Mary (Feb 2)

Presentation at the Temple by Ambrogio Lorenzetti, 1342

This feast has acquired several names over the centuries - the Purification of Our Lady; Candlemas Day (for the blessing of candles which takes place before Mass);  and in the Novus Ordo calendar, the Presentation of Our Lord.  It is also set aside as a special day for Consecrated Life in the Church.

Pope Benedict XVI's sermon of 2010 for the feast explains:

"On the Feast of the Presentation of Jesus in the Temple we are celebrating a mystery of Christ's life linked to the precept of Mosaic Law which prescribed that 40 days after the birth of their first-born child parents should go to the Temple of Jerusalem to offer the infant to the Lord and for the ritual purification of the mother (cf. Ex 13:1-2, 11-16; Lv 12:1-8). Mary and Joseph also fulfilled this rite, offering to comply with the law a couple of turtle doves or pigeons. In giving a deeper interpretation to these things we understand that at this moment it is God himself who is presenting his Only-Begotten Son to humanity through the words of the elderly Simeon and the Prophetess Anna. Simeon, in fact, proclaimed Jesus as the "salvation" of humanity, a "light" for all the nations and a "sign that is spoken against", because he would reveal the thoughts of hearts (cf. Lk 2:29-35). In the East this Feast was called Hypapante, a feast of encounter. In fact, Simeon and Anna, who met Jesus in the Temple and recognized him as the Messiah so long awaited, represent humanity that encounters its Lord in the Church. Subsequently, this Feast also spread to the West, where above all the symbol of light and the procession with candles which gave rise to the term "Candlemas" developed. This visible sign is intended to mean that the Church encounters in faith the One who is "the light of men" and in order to bring this "light" into the world, receives him with the full dynamism of her faith.

In conjunction with this Liturgical Feast, as from 1997, Venerable John Paul II decreed that a special Day of Consecrated Life be celebrated in the whole Church. In fact, the sacrifice of the Son of God symbolized by his presentation in the Temple is the model for every man and woman who consecrate their life totally to the Lord. The purpose of this Day is threefold: first of all to praise and thank the Lord for the gift of consecrated life; secondly to promote knowledge and appreciation of it among the whole People of God and lastly to invite all those who have dedicated their life totally to the cause of the Gospel to celebrate the marvels that the Lord has worked in them. As I thank you for coming here in such numbers, on this Day dedicated particularly to you I would like to greet each one of you with great affection men and women religious and consecrated people and to express to you my cordial closeness and heartfelt appreciation for the good you do at the service of the People of God."

You can read more on this feast from Pope Benedict XVI's 2011 sermon here.

St Ignatius (Feb 1)

The reading from Matins:

Ignatius, chosen to be the second successor of Peter as bishop of Antioch, was accused of being a Christian during Traian's reign and condemned to be sent to the beasts in Rome. As he was being brought from Syria in chains, he kept teaching all the cities of Asia which he went through, exhorting them as a messenger of the Gospel and instructing the more distant ones by his letters.

In one of these letters, which he wrote to the Romans from Smyrna while he was enjoying Polycarp's companionship, among other matters he said this about his own death sentence: "O helpful beasts that are being made ready for me! when will they come? When will they be sent out? When will they be allowed to devour my flesh And I hope that they will be made the more fierce, lest by chance, as has happened in the case of others, they may fear to touch my body. Now I am beginning to be Christ's disciple. Let fire, crosses, beasts, the tearing apart of my limbs, the torment of my whole body and all the sufferings prepared by the devil's art be heaped upon me all at once, if only I may attain Jesus Christ.

When he had arrived in Rome, he heard the lions roaring and, burning with desire for martyrdom, he burst out, "I am the wheat of Christ; let me be ground by the teeth of the beasts so that I may be found pure bread." He suffered in the eleventh year of Trajan's reign.

St Alban Roe OSB (Jan 31)

Today a number of monasteries of the English Congregation of Benedictines celebrate the feast of St Alban Roe, one of the Forty Martyrs of England and Wales, and in 1642 at Tyburn.

His perhaps particularly a saint for those who tend to rub people up the wrong way, and follow a difficult path to fulfilling their vocation, at least as the account on Wikipedia tells it:

"...Details of Fr.Roe’s life are scanty. He was not typically monastic, but of an explosive and unpredictable temperament. Yet in spite of all this the outstanding characteristic of his life was cheerfulness and tenacity, and his sanctity is unquestionable.

Bartholomew Roe was born in 1583, in Suffolk. He was brought up a Protestant and with his brother James converted to Catholicism; both became Benedictine monks.

...His conversion experience was unusual: he tried to convert an imprisoned Catholic to Protestantism, but found himself defeated in argument. From this time, according to Challoner, “Mr. Roe was very uneasy in mind upon the score of religion; nor did this uneasiness cease till by reading and confessing with Catholic Priests he was thoroughly convinced of his errors and determined to embrace the ancient faith. Having found the treasure of God’s truth himself, he was very desirous to impart the same to the souls of his neighbours.” Consequently in 1607 he entered the English College at Douai (France) to study for the priesthood.

He had a very interesting attitude: he wasn’t only content to rub people up the wrong way, but to make sure they noticed. When the Prior had some cupboards removed from near to his bed, Roe declared: “There is more trouble with a few fools than with all the wise; if you pull down, I will build up; if you destroy, I will rebuild.”

He was expelled in 1610 due his temperament, ‘we consider the said Bartholomew Roe is not at all fitted for the purposes of this College on account of his contempt for the discipline and for his superiors and of his misleading certain youths living in the College and also of the great danger of his still leading others astray, and therefore we adjudge that he must be dismissed from the College’.

Roe didn’t leave quietly, but used his considerable skills to organise a campaign against the authorities. A significant body of monks seem to have seen him as some sort of hero and backed his appeal to the President. This allowed him later in 1613 to join the English Benedictine Community of St. Lawrence at Dieulouard in Lorraine, being ordained in 1615. There is no record of him being at all troublesome at Dieulouard. He became a founder member of the new English Benedictine Community at St.Edmund, Paris, hence his religious name Fr.Alban of St. Edmund.

He was professed in 1612 and after ordination (1615) joined the missions and worked in London, being arrested and deported shortly after his arrival.

He returned in 1618 and was imprisoned until 1623, whereby his release and re-exile was organised by the Spanish Ambassador, Gondomar. He returned two years later and was incarcerated for 17 years in the Fleet prison. Conditions in the Fleet were relaxed and he was able to minister to souls during the day provided he was back in his cell at night. He was zealous for the conversion of souls and lacking a church could be found in ale houses playing cards with the customers. This was permitted under the Constitutions of the English Benedictine Congregation at the time; the stakes were not monetary, but short prayers. Of course, this behaviour scandalised the Puritans, but as he was already a prisoner, there was little more they could do against him. He was also allowed to receive visitors in prison where in addition to strengthening his resolve through private prayer he taught visitors prayers and made many converts. Richard Challoner notes him translating “several pious tracts into English, some of which he caused to be published in print, others he left behind him in manuscript.”

In 1641 he was transferred to close confinement within the strict Newgate prison. In his trial in 1642 he was found guilty of treason under the statute 27 Eliz c.2 for being a priest.

Challoner details his initial refusal to enter a plea. It then transpired that the chief witness against him was a fallen Catholic who he had formerly helped. Thinking he could win him round again, he pleaded not guilty, but objected to being tried by “twelve ignorant jurymen”, who were unconcerned about the shedding of his innocent blood. Clearly the judge was a little bit intimidated by Roe making a mockery of the proceedings so they had a private chat. This didn’t go well, Roe declaring “My Saviour has suffered far more for me than all that; and I am willing to suffer the worst of torments for his sake.” The judge sent him back to prison where he was advised by who Challoner describes as “some grave and learned priests” to follow the example of those before him and consent to being tried by the court. The jury took about a minute to find him guilty. He then (with a bit of mockery) bowed low to the judge and the whole bench for granting him this great favour which he greatly desired.

The judge was so put out he suspended the sentence and sent him back to prison for a few days. This didn’t work either because as a celebrity he had a constant stream of visitors, one of whom smuggled in the necessary for him to say mass in his cell.

At Tyburn he preached in a jovial fashion to the crowd about the meaning of his death. He was still playing to the crowd, holding up the proceedings by asking the Sheriff whether he could save his life by turning Protestant. The Sheriff agreed. Roe then turned to the crowd declaring “see then what the crime is for which I am to die and whether religion be not my only treason?”

His remark to one of his former gaolers was “My friend, I find that thou art a prophet; thou hast told me often I should be hanged.”

He created quite an impression by his death and when his remains were quartered there was a scramble to dip handkerchiefs into his blood and pick up straws covered in his blood as relics. The speech he made is rumoured to have been sent to Parliament and stored in their archives.

He was declared venerable on December 1921 by Pope Pius XI and beatified one week later on December 15. Blessed Alban Roe was canonized nearly 49 years later on October 25, 1970 by Pope Paul VI as one of the Forty Martyrs of England and Wales with a common feast day of October 25. His feast day is also celebrated on January 21, the day of his martyrdom."

January 29: St Frances de Sales, Memorial

Saint Francis de Sales, August 21, 1567 – December 28, 1622 was Bishop of Geneva and is a doctor of the Church. He is best known for his writings, particularly Introduction to the Devout Life.

A useful article on Salesian spirituality by Mgr Francis Vincent argues that the starting point of St Frances' theology is optimism.  He quotes from a sermon by the saint:

"When sinners become so hardened in their sins that they live as if there were no God, no heaven, no hell, then it is that the Lord makes known to them His pity and the sweetness of His mercy."

He stressed the need for interior reform, and the desire for love, as the basis for spiritual progress.

In 2011, Pope Benedict XVI gave one of his splendid General Audiences on the saint:

Dear Brothers and Sisters,

“God is God of the human heart” (The Treatise on the Love of God, I, XV). These apparently simple words give us an impression of the spirituality of a great teacher of whom I would like to speak to you today: St Francis de Sales, a Bishop and Doctor of the Church.

Born in 1567, in a French border region, he was the son of the Lord of Boisy, an ancient and noble family of Savoy. His life straddled two centuries, the 16th and 17th, and he summed up in himself the best of the teachings and cultural achievements of the century drawing to a close, reconciling the heritage of humanism striving for the Absolute that is proper to mystical currents.

He received a very careful education; he undertook higher studies in Paris, where he dedicated himself to theology, and at the University of Padua, where he studied jurisprudence, complying with his father’s wishes and graduating brilliantly with degrees in utroque iure, in canon law and in civil law.

In his harmonious youth, reflection on the thought of St Augustine and of St Thomas Aquinas led to a deep crisis. This prompted him to question his own eternal salvation and the predestination of God concerning himself; he suffered as a true spiritual drama the principal theological issues of his time. He prayed intensely but was so fiercely tormented by doubt that for a few weeks he could barely eat or sleep.

At the climax of his trial, he went to the Dominicans’ church in Paris, opened his heart and prayed in these words: “Whatever happens, Lord, you who hold all things in your hand and whose ways are justice and truth; whatever you have ordained for me... you who are ever a just judge and a merciful Father, I will love you Lord.... I will love you here, O my God, and I will always hope in your mercy and will always repeat your praise.... O Lord Jesus you will always be my hope and my salvation in the land of the living” (I Proc. Canon., Vol. I, art. 4).

The 20-year-old Francis found peace in the radical and liberating love of God: loving him without asking anything in return and trusting in divine love; no longer asking what will God do with me: I simply love him, independently of all that he gives me or does not give me. Thus I find peace and the question of predestination — which was being discussed at that time — was resolved, because he no longer sought what he might receive from God; he simply loved God and abandoned himself to his goodness. And this was to be the secret of his life which would shine out in his main work: the The Treatise on the Love of God.

Overcoming his father’s resistance, Francis followed the Lord’s call and was ordained a priest on 18 December 1593. In 1602, he became Bishop of Geneva, in a period in which the city was the stronghold of Calvinism so that his episcopal see was transferred, “in exile” to Annecy.

As the Pastor of a poor and tormented diocese in a mountainous area whose harshness was as well known as its beauty, he wrote: “I found [God] sweet and gentle among our loftiest rugged mountains, where many simple souls love him and worship him in all truth and sincerity; and mountain goats and chamois leap here and there between the fearful frozen peaks to proclaim his praise” (Letter to Mother de Chantal, October 1606, in Oeuvres, éd. Mackey, t. XIII, p. 223).

Nevertheless the influence of his life and his teaching on Europe in that period and in the following centuries is immense. He was an apostle, preacher, writer, man of action and of prayer dedicated to implanting the ideals of the Council of Trent; he was involved in controversial issues dialogue with the Protestants, experiencing increasingly, over and above the necessary theological confrontation, the effectiveness of personal relationship and of charity; he was charged with diplomatic missions in Europe and with social duties of mediation and reconciliation.

Yet above all St Francis de Sales was a director: from his encounter with a young woman, Madame de Charmoisy, he was to draw the inspiration to write one of the most widely read books of the modern age, The Introduction to a Devout Life.

A new religious family was to come into being from his profound spiritual communion with an exceptional figure, St Jane Frances de Chantal: The Foundation of the Visitation, as the Saint wished, was characterized by total consecration to God lived in simplicity and humility, in doing ordinary things extraordinarily well: “I want my Daughters”, he wrote, not to have any other ideal than that of glorifying [Our Lord] with their humility” (Letter to Bishop de Marquemond, June 1615). He died in 1622, at the age of 55, after a life marked by the hardness of the times and by his apostolic effort.

The life of St Francis de Sales was a relatively short life but was lived with great intensity. The figure of this Saint radiates an impression of rare fullness, demonstrated in the serenity of his intellectual research, but also in the riches of his affection and the “sweetness” of his teachings, which had an important influence on the Christian conscience.

He embodied the different meanings of the word “humanity” which this term can assume today, as it could in the past: culture and courtesy, freedom and tenderness, nobility and solidarity. His appearance reflected something of the majesty of the landscape in which he lived and preserved its simplicity and naturalness. Moreover the words of the past and the images he used resonate unexpectedly in the ears of men and women today, as a native and familiar language.

To Philotea, the ideal person to whom he dedicated his Introduction to a Devout Life (1607), Francis de Sales addressed an invitation that might well have seemed revolutionary at the time. It is the invitation to belong completely to God, while living to the full her presence in the world and the tasks proper to her state. “My intention is to teach those who are living in towns, in the conjugal state, at court” (Preface to The Introduction to a Devout Life). The Document with which Pope Leo xiii, more than two centuries later, was to proclaim him a Doctor of the Church, would insist on this expansion of the call to perfection, to holiness.

It says: “[true piety] shone its light everywhere and gained entrance to the thrones of kings, the tents of generals, the courts of judges, custom houses, workshops, and even the huts of herdsmen” (cf. Brief, Dives in Misericordia, 16 November 1877).

Thus came into being the appeal to lay people and the care for the consecration of temporal things and for the sanctification of daily life on which the Second Vatican Council and the spirituality of our time were to insist.

The ideal of a reconciled humanity was expressed in the harmony between prayer and action in the world, between the search for perfection and the secular condition, with the help of God’s grace that permeates the human being and, without destroying him, purifies him, raising him to divine heights. To Theotimus, the spiritually mature Christian adult to whom a few years later he addressed his Treatise on the Love of God, St Francis de Sales offered a more complex lesson.

At the beginning it presents a precise vision of the human being, an anthropology: human “reason”, indeed “our soul in so far as it is reasonable”, is seen there as harmonious architecture, a temple, divided into various courts around a centre, which, together with the great mystics he calls the “extremity and summit of our soul, this highest point of our spirit”.

This is the point where reason, having ascended all its steps, “closes its eyes” and knowledge becomes one with love (cf. Book I, chapter XII). The fact that love in its theological and divine dimension, may be the raison d’être of all things, on an ascending ladder that does not seem to experience breaks or abysses, St Francis de Sales summed up in a famous sentence: “man is the perfection of the universe; the spirit is the perfection of man; love, that of the spirit; and charity, that of love” (ibid., Book X, chap. 1).

In an intensely flourishing season of mysticism The Treatise on the Love of God was a true and proper summa and at the same time a fascinating literary work. St Francis’ description of the journey towards God starts from recognition of the “natural inclination” (ibid., Book 1, chapter XVI), planted in man’s heart — although he is a sinner — to love God above all things.

According to the model of Sacred Scripture, St Francis de Sales speaks of the union between God and man, developing a whole series of images and interpersonal relationships. His God is Father and Lord, husband and friend, who has the characteristics of mother and of wet-nurse and is the sun of which even the night is a mysterious revelation. Such a God draws man to himself with bonds of love, namely, true freedom for: “love has neither convicts nor slaves, but brings all things under its obedience with a force so delightful, that as nothing is so strong as love nothing also is so sweet as its strength” (ibid., Book 1, chapter VI).

In our Saint’s Treatise we find a profound meditation on the human will and the description of its flowing, passing and dying in order to live (cf. ibid. Book IX, chapter XIII) in complete surrender not only to God’s will but also to what pleases him, to his “bon plaisir”, his good pleasure (cf. ibid., Book IX, chapter I).

As well as by raptures of contemplative ecstasy, union with God is crowned by that reappearance of charitable action that is attentive to all the needs of others and which he calls “the ecstasy of action and life” (ibid., Book VII, chapter VI).

In reading his book on the love of God and especially his many letters of spiritual direction and friendship one clearly perceives that St Francis was well acquainted with the human heart. He wrote to St Jane de Chantal: “... this is the rule of our obedience, which I write for you in capital letters: do all through love, nothing through constraint; love obedience more than you fear disobedience. I leave you the spirit of freedom, not that which excludes obedience, which is the freedom of the world, but that liberty that excludes violence, anxiety and scruples” (Letter of 14 October 1604).

It is not for nothing that we rediscover traces precisely of this teacher at the origin of many contemporary paths of pedagogy and spirituality; without him neither St John Bosco nor the heroic “Little Way” of St Thérèse of Lisieux would have have come into being.

Dear brothers and sisters, in an age such as ours that seeks freedom, even with violence and unrest, the timeliness of this great teacher of spirituality and peace who gave his followers the “spirit of freedom”, the true spirit.


St Francis de Sales is an exemplary witness of Christian humanism; with his familiar style, with words which at times have a poetic touch, he reminds us that human beings have planted in their innermost depths the longing for God and that in him alone can they find true joy and the most complete fulfilment.

January 28: St Cyril of Alexandria, Memorial

Cyril of Alexandria (c. 376 - 444), bishop and doctor of the Church, played a central role in the first Council of Ephesus, but he remains controversial character in several respects, perhaps the reason he did not make it into the Roman calendar until 1882 (when he was declared a doctor of the Church).

Patron of unity with the East?

Two twentieth century Popes, Pius XI &XII wrote encyclicals on him, seeing him as a possible patron of Christian unity given his strongly pro-Roman primacy stance.  In Orientalis Ecclesiae, Pius XII wrote:

"St. Cyril, Patriarch of Alexandria, glory of the Eastern Church and celebrated champion of the Virgin Mother of God, has always been held by the Church in the highest esteem, and We welcome the opportunity of recalling his merits in this brief Letter, now that fifteen centuries have passed since he happily exchanged this earthly exile for his heavenly home.

Our Predecessor St. Celestine I hailed him as 'good defender of the Catholic faith,' as 'excellent priest,' as 'apostolic man.' The ecumenical Council of Chalcedon not only used his doctrine for the detecting and refuting of the latest errors, but went so far as to compare it with the learning of St. Leo the Great; and in fact the latter praised and commended the writings of this great Doctor because of their perfect agreement with the faith of the holy Fathers. The fifth ecumenical Council, held at Constantinople, treated St. Cyril's authority with similar reverence and many years later, during the controversy about the two wills in Christ, his teaching was rightly and triumphantly vindicated, both in the first Lateran Council and in the sixth ecumenical Council, against the false charge of being tainted with the error of Monothelitism. He was, as Our saintly Predecessor Agatho proclaimed, 'a defender of the truth' and 'a consistent teacher of the orthodox faith.'

We therefore think it proper in this Letter to give some account of his spotless life, faith, and virtue; and this for the benefit of all, but especially of those who belong to the Eastern Church and therefore have good reason to be proud of this luminary of Christian wisdom, this valiant hero of the apostolate."

Politics and the mob?

St Cyril might, however, also be a possible patron for those given to forthrightness in the pursuit of truth, and direct in their action to pursue its triumph.  Fr Rengers, in his 'The 33 Doctors of the Church', describes him as an extremely forceful character.  Norman Russell, in Cyril of Alexandria, describes him as "a man of iron will and a consummate ecclesiastical politician."  Secular historians are less generous.

Certainly politics in Alexandria at the time were highly volatile, and Cyril was an active player to various degrees in several nasty conflicts, using at times mobs of rioting desert monks and other vigorous means to advance his agenda in conflict with the secular authorities, Jewish population, heretics, pagans and the Church of Constantinople (his predecessor uncle played a lead role in the deposition of St John Chrysostom, and Bishop Cyril had a series on going quarrels with the See, even before he played the central role in the deposition of bishop Nestorius, see below) .  One lynch mob of monks was responsible for the death of the philosopher Hypatia, though there seems to be no evidence whatsoever of Cyril's direct involvement in this.

St Cyril is most remembered however for his role in the Council of Ephesus in 431, convened to deal with the Nestorian heresy, the view that Our Lady was not Mother of God, being propagated by the bishop of Constantinople.  St Cyril managed to get the right outcome from the Council in part by starting and finishing the Council before Nestorius and his followers (or for that matter, the Papal legates) had arrived.  He then proceeded to communicate the outcome to Nestorius, writing:

"To Nestorius, the new Judas.  Know that by reason of your impious preachings and disobedience to the canons on the 22nd of this month of June, in conformity with the rules of the Church, you have been deposed by the Holy Synod, and you now no longer have any rank in the Church."

Needless to say, the matter was not  resolved, as Nestorius faction convened a counter "Robber Council of Ephesus", sparking a schism that, despite the subsequent efforts of St Cyril to conciliate the situation, was only finally resolved at Chalcedon in 451.

Nonetheless, St Cyril was an important theologian of the first rank, who made significant contributions on the nature of Christ, in fighting for the title of Our Lady as Theotokos (Mother of God), and in defending the faith in his patriarchy.

Pope Benedict XVI gave a General Audience on the saint on 3 October 2007 which helps put his life into perspective.

January 27: St John Chrysostom, Class III

I've become a considerable fan of St John Chrysostom of late largely due to his wonderful commentaries on many of the psalms.  But his life too holds much interest for us (could be I'm particularly attracted to his fearlessness or tactlessness - depending on your perspective  - in denouncing those in high places in both Church and State!).

In any case, Pope Benedict XVI has devoted two General Audiences to this doctor of the Church.  Here is the first one (from 19 September 2007):

"This year is the 16th centenary of St John Chrysostom's death (407-2007). It can be said that John of Antioch, nicknamed "Chrysostom", that is, "golden-mouthed", because of his eloquence, is also still alive today because of his works. An anonymous copyist left in writing that "they cross the whole globe like flashes of lightening".

Chrysostom's writings also enable us, as they did the faithful of his time whom his frequent exiles deprived of his presence, to live with his books, despite his absence. This is what he himself suggested in a letter when he was in exile (To Olympias, Letter 8, 45).

He was born in about the year 349 A.D. in Antioch, Syria (today Antakya in Southern Turkey). He carried out his priestly ministry there for about 11 years, until 397, when, appointed Bishop of Constantinople, he exercised his episcopal ministry in the capital of the Empire prior to his two exiles, which succeeded one close upon the other - in 403 and 407. Let us limit ourselves today to examining the years Chrysostom spent in Antioch.

He lost his father at a tender age and lived with Anthusa, his mother, who instilled in him exquisite human sensitivity and a deep Christian faith.

After completing his elementary and advanced studies crowned by courses in philosophy and rhetoric, he had as his teacher, Libanius, a pagan and the most famous rhetorician of that time. At his school John became the greatest orator of late Greek antiquity.

He was baptized in 368 and trained for the ecclesiastical life by Bishop Meletius, who instituted him as lector in 371. This event marked Chrysostom's official entry into the ecclesiastical cursus. From 367 to 372, he attended the Asceterius, a sort of seminary in Antioch, together with a group of young men, some of whom later became Bishops, under the guidance of the exegete Diodore of Tarsus, who initiated John into the literal and grammatical exegesis characteristic of Antiochean tradition.

He then withdrew for four years to the hermits on the neighbouring Mount Silpius. He extended his retreat for a further two years, living alone in a cave under the guidance of an "old hermit". In that period, he dedicated himself unreservedly to meditating on "the laws of Christ", the Gospels and especially the Letters of Paul. Having fallen ill, he found it impossible to care for himself unaided, and therefore had to return to the Christian community in Antioch (cf. Palladius, Dialogue on the Life of St John Chrysostom, 5).

The Lord, his biographer explains, intervened with the illness at the right moment to enable John to follow his true vocation. In fact, he himself was later to write that were he to choose between the troubles of Church government and the tranquillity of monastic life, he would have preferred pastoral service a thousand times (cf. On the Priesthood, 6, 7): it was precisely to this that Chrysostom felt called.

It was here that he reached the crucial turning point in the story of his vocation: a full-time pastor of souls! Intimacy with the Word of God, cultivated in his years at the hermitage, had developed in him an irresistible urge to preach the Gospel, to give to others what he himself had received in his years of meditation. The missionary ideal thus launched him into pastoral care, his heart on fire.

Between 378 and 379, he returned to the city. He was ordained a deacon in 381 and a priest in 386, and became a famous preacher in his city's churches. He preached homilies against the Arians, followed by homilies commemorating the Antiochean martyrs and other important liturgical celebrations: this was an important teaching of faith in Christ and also in the light of his Saints.

The year 387 was John's "heroic year", that of the so-called "revolt of the statues". As a sign of protest against levied taxes, the people destroyed the Emperor's statues. It was in those days of Lent and the fear of the Emperor's impending reprisal that Chrysostom gave his 22 vibrant Homilies on the Statues, whose aim was to induce repentance and conversion. This was followed by a period of serene pastoral care (387-397).

Chrysostom is among the most prolific of the Fathers: 17 treatises, more than 700 authentic homilies, commentaries on Matthew and on Paul (Letters to the Romans, Corinthians, Ephesians and Hebrews) and 241 letters are extant. He was not a speculative theologian.

Nevertheless, he passed on the Church's tradition and reliable doctrine in an age of theological controversies, sparked above all by Arianism or, in other words, the denial of Christ's divinity. He is therefore a trustworthy witness of the dogmatic development achieved by the Church from the fourth to the fifth centuries.

His is a perfectly pastoral theology in which there is constant concern for consistency between thought expressed via words and existential experience. It is this in particular that forms the main theme of the splendid catecheses with which he prepared catechumens to receive Baptism.

On approaching death, he wrote that the value of the human being lies in "exact knowledge of true doctrine and in rectitude of life" (Letter from Exile). Both these things, knowledge of truth and rectitude of life, go hand in hand: knowledge has to be expressed in life. All his discourses aimed to develop in the faithful the use of intelligence, of true reason, in order to understand and to put into practice the moral and spiritual requirements of faith.

John Chrysostom was anxious to accompany his writings with the person's integral development in his physical, intellectual and religious dimensions. The various phases of his growth are compared to as many seas in an immense ocean: "The first of these seas is childhood" (Homily, 81, 5 on Matthew's Gospel).

Indeed, "it is precisely at this early age that inclinations to vice or virtue are manifest". Thus, God's law must be impressed upon the soul from the outset "as on a wax tablet" (Homily 3, 1 on John's Gospel): This is indeed the most important age. We must bear in mind how fundamentally important it is that the great orientations which give man a proper outlook on life truly enter him in this first phase of life.

Chrysostom therefore recommended: "From the tenderest age, arm children with spiritual weapons and teach them to make the Sign of the Cross on their forehead with their hand" (Homily, 12, 7 on First Corinthians).

Then come adolescence and youth: "Following childhood is the sea of adolescence, where violent winds blow..., for concupiscence... grows within us" (Homily 81, 5 on Matthew's Gospel).

Lastly comes engagement and marriage: "Youth is succeeded by the age of the mature person who assumes family commitments: this is the time to seek a wife" (ibid.).

He recalls the aims of marriage, enriching them - referring to virtue and temperance - with a rich fabric of personal relationships. Properly prepared spouses therefore bar the way to divorce: everything takes place with joy and children can be educated in virtue. Then when the first child is born, he is "like a bridge; the three become one flesh, because the child joins the two parts" (Homily 12, 5 on the Letter to the Colossians), and the three constitute "a family, a Church in miniature" (Homily 20, 6 on the Letter to the Ephesians).

Chrysostom's preaching usually took place during the liturgy, the "place" where the community is built with the Word and the Eucharist. The assembly gathered here expresses the one Church (Homily 8, 7 on the Letter to the Romans), the same word is addressed everywhere to all (Homily 24, 2 on First Corinthians), and Eucharistic Communion becomes an effective sign of unity (Homily 32, 7 on Matthew's Gospel).

His pastoral project was incorporated into the Church's life, in which the lay faithful assume the priestly, royal and prophetic office with Baptism. To the lay faithful he said: "Baptism will also make you king, priest and prophet" (Homily 3, 5 on Second Corinthians).

From this stems the fundamental duty of the mission, because each one is to some extent responsible for the salvation of others: "This is the principle of our social life... not to be solely concerned with ourselves!" (Homily 9, 2 on Genesis). This all takes place between two poles: the great Church and the "Church in miniature", the family, in a reciprocal relationship.

As you can see, dear brothers and sisters, Chrysostom's lesson on the authentically Christian presence of the lay faithful in the family and in society is still more timely than ever today. Let us pray to the Lord to make us docile to the teachings of this great Master of the faith."

You can read the second of the Holy Father's commentaries on the saint here.

January 26: St Polycarp

St Polycarp (69 – 155 AD) was a 2nd century bishop of Smyrna, martyred for refusing to burn incense to the Emperor.  The account of his martyrdom is one of the earliest surviving of such accounts.  And his Epistle to the Philippians is similarly important as one of the earliest documents of the Fathers.

He is particularly important as a documented link in the apostolic succession: his pupil St Irenaeus relates that he heard the account of Polycarp's discussion with "John the Presbyter" (St John the Evangelist) and with others who had seen Jesus. Irenaeus also reports that Polycarp was converted to Christianity by apostles, was consecrated a bishop, and communicated with many who had seen Jesus.

He also featured in an early play of the controversy of the date for Easter, favouring what has become the Orthodox tradition, and attributing the dating to St John.  He travelled to Rome to discuss the issue with the Pope of the time, however, and St Irenaeus reported that they agreed to each do their own thing on the matter:

"When the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John, the disciple of our Lord, and the other apostles with whom he associated.... Neither could Polycarp persuade Anicetus to observe it."

January 25: Conversion of St Paul, Class III

Pope Benedict XVI devoted a General Audience to the subject of St Paul's conversion, on 3 September 2008:

"Today's Catechesis is dedicated to the experience that Paul had on his way to Damascus, and therefore on what is commonly known as his conversion. It was precisely on the road to Damascus, at the beginning of the 30s in the first century and after a period in which he had persecuted the Church that the decisive moment in Paul's life occurred. Much has been written about it and naturally from different points of view. It is certain that he reached a turning point there, indeed a reversal of perspective. And so he began, unexpectedly, to consider as "loss" and "refuse" all that had earlier constituted his greatest ideal, as it were the raison d'être of his life (cf. Phil 3: 7-8). What had happened?

In this regard we have two types of source. The first kind, the best known, consists of the accounts we owe to the pen of Luke, who tells of the event at least three times in the Acts of the Apostles (cf. 9: 1-19; 22: 3-21; 26: 4-23). The average reader may be tempted to linger too long on certain details, such as the light in the sky, falling to the ground, the voice that called him, his new condition of blindness, his healing like scales falling from his eyes and the fast that he made. But all these details refer to the heart of the event: the Risen Christ appears as a brilliant light and speaks to Saul, transforms his thinking and his entire life. The dazzling radiance of the Risen Christ blinds him; thus what was his inner reality is also outwardly apparent, his blindness to the truth, to the light that is Christ. And then his definitive "yes" to Christ in Baptism restores his sight and makes him really see.

In the ancient Church Baptism was also called "illumination", because this Sacrament gives light; it truly makes one see. In Paul what is pointed out theologically was also brought about physically: healed of his inner blindness, he sees clearly. Thus St Paul was not transformed by a thought but by an event, by the irresistible presence of the Risen One whom subsequently he would never be able to doubt, so powerful had been the evidence of the event, of this encounter. It radically changed Paul's life in a fundamental way; in this sense one can and must speak of a conversion. This encounter is the centre St Luke's account for which it is very probable that he used an account that may well have originated in the community of Damascus. This is suggested by the local colour, provided by Ananias' presence and by the names, of both the street and the owner of the house in which Paul stayed (Acts 9: 11).

The second type of source concerning the conversion consists in St Paul's actual Letters. He never spoke of this event in detail, I think because he presumed that everyone knew the essentials of his story: everyone knew that from being a persecutor he had been transformed into a fervent apostle of Christ. And this had not happened after his own reflection, but after a powerful event, an encounter with the Risen One. Even without speaking in detail, he speaks on various occasions of this most important event, that, in other words he too is a witness of the Resurrection of Jesus, the revelation of which he received directly from Jesus, together with his apostolic mission. The clearest text found is in his narrative of what constitutes the centre of salvation history: the death and Resurrection of Jesus and his appearances to witnesses (cf. 1 Cor 15). In the words of the ancient tradition, which he too received from the Church of Jerusalem, he says that Jesus died on the Cross, was buried and after the Resurrection appeared risen first to Cephas, that is Peter, then to the Twelve, then to 500 brethren, most of whom were still alive at Paul's time, then to James and then to all the Apostles. And to this account handed down by tradition he adds, "Last of all... he appeared also to me" (1 Cor 15: 8). Thus he makes it clear that this is the foundation of his apostolate and of his new life. There are also other texts in which the same thing appears: "Jesus Christ our Lord, through whom we have received grace and apostleship" (cf. Rm 1: 4-5); and further: "Have I not seen Jesus Our Lord?" (1 Cor 9: 1), words with which he alludes to something that everyone knows. And lastly, the most widely known text is read in Galatians: "But when he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were Apostles before me, but I went away into Arabia; and again I returned to Damascus" (1: 15-17). In this "self-apology" he definitely stresses that he is a true witness of the Risen One, that he has received his own mission directly from the Risen One.

Thus we can see that the two sources, the Acts of the Apostles and the Letters of St Paul, converge and agree on the fundamental point: the Risen One spoke to Paul, called him to the apostolate and made him a true Apostle, a witness of the Resurrection, with the specific task of proclaiming the Gospel to the Gentiles, to the Greco-Roman world. And at the same time, Paul learned that despite the immediacy of his relationship with the Risen One, he had to enter into communion with the Church, he himself had to be baptized, he had to live in harmony with the other Apostles. Only in such communion with everyone could he have been a true apostle, as he wrote explicitly in the First Letter to the Corinthians: "Whether then it was I or they, so we preach and so you believed" (15: 11). There is only one proclamation of the Risen One, because Christ is only one.

As can be seen, in all these passages Paul never once interprets this moment as an event of conversion. Why? There are many hypotheses, but for me the reason is very clear. This turning point in his life, this transformation of his whole being was not the fruit of a psychological process, of a maturation or intellectual and moral development. Rather it came from the outside: it was not the fruit of his thought but of his encounter with Jesus Christ. In this sense it was not simply a conversion, a development of his "ego", but rather a death and a resurrection for Paul himself. One existence died and another, new one was born with the Risen Christ. There is no other way in which to explain this renewal of Paul. None of the psychological analyses can clarify or solve the problem. This event alone, this powerful encounter with Christ, is the key to understanding what had happened: death and resurrection, renewal on the part of the One who had shown himself and had spoken to him. In this deeper sense we can and we must speak of conversion. This encounter is a real renewal that changed all his parameters. Now he could say that what had been essential and fundamental for him earlier had become "refuse" for him; it was no longer "gain" but loss, because henceforth the only thing that counted for him was life in Christ.

Nevertheless we must not think that Paul was thus closed in a blind event. The contrary is true because the Risen Christ is the light of truth, the light of God himself. This expanded his heart and made it open to all. At this moment he did not lose all that was good and true in his life, in his heritage, but he understood wisdom, truth, the depth of the law and of the prophets in a new way and in a new way made them his own. At the same time, his reasoning was open to pagan wisdom. Being open to Christ with all his heart, he had become capable of an ample dialogue with everyone, he had become capable of making himself everything to everyone. Thus he could truly be the Apostle to the Gentiles.

Turning now to ourselves, let us ask what this means for us. It means that for us too Christianity is not a new philosophy or a new morality. We are only Christians if we encounter Christ. Of course, he does not show himself to us in this overwhelming, luminous way, as he did to Paul to make him the Apostle to all peoples. But we too can encounter Christ in reading Sacred Scripture, in prayer, in the liturgical life of the Church. We can touch Christ's Heart and feel him touching ours. Only in this personal relationship with Christ, only in this encounter with the Risen One do we truly become Christians. And in this way our reason opens, all Christ's wisdom opens as do all the riches of truth.

Therefore let us pray the Lord to illumine us, to grant us an encounter with his presence in our world, and thus to grant us a lively faith, an open heart and great love for all, which is capable of renewing the world."

January 24: St Timothy, Memorial

St Timothy is most famous as the recipient of two of the letters of St Paul.  He accompanied St Paul on several of his journeys, and was consecrated as bishop of Ephesus by him in 65 AD.  He was martyred in the year 80 AD when he tried to stop a pagan procession through the streets.

Pope Benedict XVI gave a General Audience on him (and St Titus) back in 2006 which is well worth reading:

Dear Brothers and Sisters,

Having spoken at length on the great Apostle Paul, today let us look at his two closest collaborators: Timothy and Titus. Three Letters traditionally attributed to Paul are addressed to them, two to Timothy and one to Titus.

Timothy is a Greek name which means "one who honours God". Whereas Luke mentions him six times in the Acts, Paul in his Letters refers to him at least 17 times (and his name occurs once in the Letter to the Hebrews).

One may deduce from this that Paul held him in high esteem, even if Luke did not consider it worth telling us all about him.

Indeed, the Apostle entrusted Timothy with important missions and saw him almost as an alter ego, as is evident from his great praise of him in his Letter to the Philippians. "I have no one like him (isópsychon) who will be genuinely anxious for your welfare" (2:20).

Timothy was born at Lystra (about 200 kilometres northwest of Tarsus) of a Jewish mother and a Gentile father (cf. Acts 16:1).

The fact that his mother had contracted a mixed-marriage and did not have her son circumcised suggests that Timothy grew up in a family that was not strictly observant, although it was said that he was acquainted with the Scriptures from childhood (cf. II Tm 3:15). The name of his mother, Eunice, has been handed down to us, as well as that of his grandmother, Lois (cf. II Tm 1:5).

Chosen for his good reputation

When Paul was passing through Lystra at the beginning of his second missionary journey, he chose Timothy to be his companion because "he was well spoken of by the brethren at Lystra and Iconium" (Acts 16:2), but he had him circumcised "because of the Jews that were in those places" (Acts 16:3).

Together with Paul and Silas, Timothy crossed Asia Minor as far as Troy, from where he entered Macedonia. We are informed further that at Philippi, where Paul and Silas were falsely accused of disturbing public order and thrown into prison for having exposed the exploitation of a young girl who was a soothsayer by several unscrupulous individuals (cf. Acts 16:16-40), Timothy was spared.

When Paul was then obliged to proceed to Athens, Timothy joined him in that city and from it was sent out to the young Church of Thessalonica to obtain news about her and to strengthen her in the faith (cf. I Thes 3:1-2). He then met up with the Apostle in Corinth, bringing him good news about the Thessalonians and working with him to evangelize that city (cf. II Cor 1:19).

We find Timothy at Ephesus during Paul's third missionary journey. It was probably from there that the Apostle wrote to Philemon and to the Philippians; he sent both Letters jointly with Timothy (cf. Phlm 1; Phil 1:1).

From Ephesus, Paul sent Timothy to Macedonia, together with a certain Erastus (cf. Acts 19:22), and then also to Corinth with the mission of taking a letter to the Corinthians, in which he recommended that they welcome him warmly (cf. I Cor 4:17; 16:10-11).

We encounter him again as the joint sender of the Second Letter to the Corinthians, and when Paul wrote the Letter to the Romans from Corinth he added Timothy's greetings as well as the greetings of the others (cf. Rom 16:21).

From Corinth, the disciple left for Troy on the Asian coast of the Aegean See and there awaited the Apostle who was bound for Jerusalem at the end of his third missionary journey (cf. Acts 20:4).

From that moment in Timothy's biography, the ancient sources mention nothing further to us, except for a reference in the Letter to the Hebrews which says: "You should understand that our brother Timothy has been released, with whom I shall see you if he comes soon" (13:23).

To conclude, we can say that the figure of Timothy stands out as a very important pastor. According to the later Storia Ecclesiastica by Eusebius, Timothy was the first Bishop of Ephesus (cf. 3, 4). Some of his relics, brought from Constantinople, were found in Italy in 1239 in the Cathedral of Termoli in the Molise.

From the martyrology: SS Emerentiana and Martyrius (Jan 23)

St Agnes cup, c14th

In the Office today we celebrate the feast of St Emerentiana, of whom the martyrology says:

"At Rome, the holy virgin and martyr, St. Emerentiana.  Being yet a catechumen, she was stoned to death by the heathens while praying at the tomb of St. Agnes, her foster sister."

The martyrology also mentions St. Martyrius, a monk, mentioned by St Gregory the Great in his Dialogues, Book I:

"A certain man lived in that province, called Martirius, who was a very devout servant of almighty God, and gave this testimony of his virtuous life. For, upon a certain day, the other monks, his brethren, made a hearth-cake, forgetting to make upon it the sign of the cross: for in that country they use to make a cross upon their loaves, dividing them so into four parts: when the servant of God came, they told him that it was not marked: who, seeing it covered with ashes and coals, asked why they did not sign it, and speaking so, he made the sign of the cross with his hand against the coals: which thing whiles he was in doing, the cake gave a great crack, as though the pan had been broken with the fire: after it was baked and taken out, they found it marked with the sign of the cross, which yet not any corporal touching, but the faith of Martirius had imprinted."

St Vincent of Saragossa (Jan 22); St Anastasius, monk of Persia

From the martyrology for January 22:

"At Valencia in Spain, while the wicked Dacian was governor, St. Vincent, deacon and martyr, who, after suffering imprisonment, hunger, the rack, and the disjointing of his limbs, was burned with plates of heated metal and on the gridiron, and tormented in other ways, then took his flight to heaven, there to receive the reward of martyrdom.  His noble triumph over his sufferings has been skillfully set forth in verse by Prudentius, and also was eulogized by St. Augustine and Pope St. Leo."

You can read more about him here.

Also in the martyrology today, St Anastasius, a convert martyred in 628:

"At Bethsaloen in Assyria, St. Anastasius, a Persian monk, who after suffering much at Caesarea in Palestine from imprisonment, stripes, and fetters, had to bear many afflictions from Chosroes, king of Persia, who caused him to be beheaded.  He had sent before him to martyrdom seventy of his companions, who were drowned in a river.  His head was brought to Rome, at Aquae Salviae, together with his revered image, by the sight of which demons are expelled, and diseases cured, as is attested by the Acts of the second Council of Nicea."

January 21 : St Meinrad OSB (in some places)

Saint Meinrad (died 861) was born into the family of the Counts of Hohenzollern and was educated at the abbey school of Reichenau, an island in Lake Constance, under his kinsmen Abbots Hatto and Erlebald. There he became a monk and was ordained.

After some years at Reichenau, the dependent priory of Bollingen and on Lake Zurich, he embraced an eremitical life and established his hermitage on the slopes of Etzel (mountain), taking with him a wonder-working statue of the Virgin Mary which he had been given by the Abbess Hildegarde of Zurich.

He was killed in 861 by the thieves Richard and Peter who wanted the treasures which pilgrims left at the shrine.

The location subsequently became Einsiedeln Abbey, from which the several houses of the Swiss-American Congregation in the US trace their origin.

January 21: St Agnes Class II/III

St Agnes of Rome (c. 291 – c.304) is one of the saints commemorated in the canon of the Mass. 

The saint

A member of the Roman nobility, she was raised in a Christian family and martyred at the age of 12 or 13 under Diocletian. 

According to her legend, the Prefect Sempronius wished Agnes to marry his son, and on Agnes' refusal on the grounds that she was already affianced to Our Lord, he condemned her to death. As Roman law did not permit the execution of virgins, Sempronius had a naked Agnes dragged through the streets to a brothel.

Various versions of her legend give different methods of escape from this predicament. In one, as she prayed, her hair grew and covered her body. It was also said that all of the men who attempted to rape her were immediately struck blind. In another the son of the Prefect is struck dead, but revived after Agnes prayed for him, causing her release. There is then a trial from which Sempronius excuses himself, and another figure presides, sentencing her to death.

When led out to die she was tied to a stake, but the bundle of wood would not burn, or the flames parted away from her, whereupon the officer in charge of the troops drew his sword and beheaded her, or, in some other texts, stabbed her in the throat. It is also said that the blood of Agnes poured to the stadium floor where other Christians soaked up the blood with cloths.

On her feast day, two lambs are brought each year to the Pope to be blessed. On Holy Thursday they are shorn, and from the wool is woven the pallium which the pope gives to a newly consecrated metropolitan archbishop as a sign of his jurisdiction and his union with the pope.

The feast

Her feast is Class II in monasteries of nuns, but otherwise Class III.

There is a curious history to her celebration, as in the Roman (though not Benedictine) calendars there is actually a 'second feast' of St Agnes celebrated on January 21, speculation on whose origins you can read about here.  Dom Gueranger's take on the second feast, though, goes as follows:

Five days after the martyrdom of the Virgin Emerentiana, the parents of the glorious Saint Agnes visited the tomb of their child, during the night, there to weep and pray. It was the eighth day since her martyrdom. 

Whilst they were thinking upon the cruel death, which, though it had enriched their child with a Martyr's palm, had deprived them of her society — Agnes suddenly appeared to them : she was encircled with a bright light, and wore a crown on her head, and was surrounded by a choir of virgins of dazzling beauty. On her right hand, there stood a beautiful white lamb, the emblem of the Divine Spouse of Agnus.  Tturning towards her parents, she said to them" Weep not over my death : for I am now in heaven, together with these virgins, living with Him, whom I loved on earth with my whole soul."  

It is to commemorate this glorious apparition, that the holy Church has instituted this Feast, which is called Saint Agnes' Second Feast (Sanctae Agnetis secundo.)...

January 20: SS Fabian (Pope) and Sebastian (Martyrs), Class III

Pope Saint Fabian was a layman when elected pope, a position he held from January 10, 236 until his martyrdom on January 20, 250. 

St Sebastian died in 288 under Diocletian.

From the Roman Breviary:
 
"Fabian was a Roman, and sat as Pope from the reign of the Emperor Maximian till that of Decius. He appointed a deacon to each of the seven districts of Rome to look after the poor. He likewise appointed the same number of subdeacons to collect the acts of the Martyrs from the records kept by the seven district notaries. It was by him that it was ordained that every Maundy Thursday the old Chrism should be burnt and new consecrated. He was crowned with martyrdom upon the 20th of January, in the persecution of Decius, and buried in the cemetery of St. Callistus on the Appian Way, having sat in the throne of Peter fifteen years and four days. He held five Advent ordinations, in which he ordained twenty-two priests, seven deacons, and eleven bishops for divers Sees.

The father of Sebastian was of Narbonne, and his mother a Milanese. He was a great favourite of the Emperor Diocletian, both on account of his noble birth and his personal bravery, and was by him appointed captain of the first company of the Praetorian Guards. He was in secret a Christian, and often supported the others both by good offices and money. When some shewed signs of yielding under persecution, he so successfully exhorted them, that, for Jesus Christ's sake, many offered themselves to the tormentors. Among these were the brothers Mark and Marcellian who were imprisoned at Rome in the house of Nicostratus. The wife of Nicostratus himself, named Zoe, had lost her voice, but it was restored to her at the prayer of Sebastian. These facts becoming known to Diocletian, he sent for Sebastian, and after violently rebuking him, used every means to turn him from his faith in Christ. But as neither promises nor threats availed, he ordered him to be tied to a post and shot to death with arrows.

Sebastian was treated accordingly, and left for dead, but in the night the holy widow Irene sent for the body in order to bury it, and then found that he was still alive, and nursed him in her own house. As soon as his health was restored, he went out to meet Diocletian, and boldly rebuked him for his wickedness. The Emperor was first thunderstruck at the sight of a man whom he believed to been some time dead, but afterwards, frenzied with rage at the reproaches of Sebastian, ordered him to be beaten to death with rods, under which torment the martyr yielded his blessed soul to God. His body was thrown into a sewer, but he appeared in sleep to Lucina, and made known to her where it was, and where he would have it buried. She accordingly found it and laid it in those Catacombs, over which a famous Church hath since been built, called St. Sebastian's-without-the-Walls."