St Margaret Mary Alacoque (EF, Oct 17)

St Teresa of Avila (EF/OF/Ben, Oct 15)

Today's saint is one of that expanding band of female doctors of the Church, St Teresa of Avila.

From the martyrology:

"At Avila, in Spain, St. Theresa, virgin, mother and mistress of the Carmelite Brothers and Sisters of the Strict Observance."

Pope Benedict XVI gave a General Audience on her in 2011:

"St Teresa, whose name was Teresa de Cepeda y Ahumada, was born in Avila, Spain, in 1515. In her autobiography she mentions some details of her childhood: she was born into a large family, her “father and mother, who were devout and feared God”, into a large family. She had three sisters and nine brothers.

While she was still a child and not yet nine years old she had the opportunity to read the lives of several Martyrs which inspired in her such a longing for martyrdom that she briefly ran away from home in order to die a Martyr’s death and to go to Heaven (cf. Vida, [Life], 1, 4); “I want to see God”, the little girl told her parents.

A few years later Teresa was to speak of her childhood reading and to state that she had discovered in it the way of truth which she sums up in two fundamental principles.

On the one hand was the fact that “all things of this world will pass away” while on the other God alone is “for ever, ever, ever”, a topic that recurs in her best known poem: “Let nothing disturb you, Let nothing frighten you, All things are passing away: God never changes. Patience obtains all things. Whoever has God lacks nothing; God alone suffices”. She was about 12 years old when her mother died and she implored the Virgin Most Holy to be her mother (cf. Vida, I, 7).

If in her adolescence the reading of profane books had led to the distractions of a worldly life, her experience as a pupil of the Augustinian nuns of Santa María de las Gracias de Avila and her reading of spiritual books, especially the classics of Franciscan spirituality, introduced her to recollection and prayer.

When she was 20 she entered the Carmelite Monastery of the Incarnation, also in Avila. In her religious life she took the name “Teresa of Jesus”. Three years later she fell seriously ill, so ill that she remained in a coma for four days, looking as if she were dead (cf. Vida, 5, 9).

In the fight against her own illnesses too the Saint saw the combat against weaknesses and the resistance to God’s call: “I wished to live”, she wrote, “but I saw clearly that I was not living, but rather wrestling with the shadow of death; there was no one to give me life, and I was not able to take it. He who could have given it to me had good reasons for not coming to my aid, seeing that he had brought me back to himself so many times, and I as often had left him” (Vida, 7, 8).

In 1543 she lost the closeness of her relatives; her father died and all her siblings, one after another, emigrated to America. In Lent 1554, when she was 39 years old, Teresa reached the climax of her struggle against her own weaknesses. The fortuitous discovery of the statue of “a Christ most grievously wounded”, left a deep mark on her life (cf. Vida, 9).

The Saint, who in that period felt deeply in tune with the St Augustine of the Confessions, thus describes the decisive day of her mystical experience: “and... a feeling of the presence of God would come over me unexpectedly, so that I could in no wise doubt either that he was within me, or that I was wholly absorbed in him” (Vida, 10, 1).

Parallel to her inner development, the Saint began in practice to realize her ideal of the reform of the Carmelite Order: in 1562 she founded the first reformed Carmel in Avila, with the support of the city’s Bishop, Don Alvaro de Mendoza, and shortly afterwards also received the approval of John Baptist Rossi, the Order’s Superior General.

In the years that followed, she continued her foundations of new Carmelite convents, 17 in all. Her meeting with St John of the Cross was fundamental. With him, in 1568, she set up the first convent of Discalced Carmelites in Duruelo, not far from Avila.

In 1580 she obtained from Rome the authorization for her reformed Carmels as a separate, autonomous Province. This was the starting point for the Discalced Carmelite Order.

Indeed, Teresa’s earthly life ended while she was in the middle of her founding activities. She died on the night of 15 October 1582 in Alba de Tormes, after setting up the Carmelite Convent in Burgos, while on her way back to Avila. Her last humble words were: “After all I die as a child of the Church”, and “O my Lord and my Spouse, the hour that I have longed for has come. It is time to meet one another”.

Teresa spent her entire life for the whole Church although she spent it in Spain. She was beatified by Pope Paul V in 1614 and canonized by Gregory XV in 1622. The Servant of God Paul VI proclaimed her a “Doctor of the Church” in 1970.

Teresa of Jesus had no academic education but always set great store by the teachings of theologians, men of letters and spiritual teachers. As a writer, she always adhered to what she had lived personally through or had seen in the experience of others (cf. Prologue to The Way of Perfection), in other words basing herself on her own first-hand knowledge.

Teresa had the opportunity to build up relations of spiritual friendship with many Saints and with St John of the Cross in particular. At the same time she nourished herself by reading the Fathers of the Church, St Jerome, St Gregory the Great and St Augustine.

Among her most important works we should mention first of all her autobiography, El libro de la vida (the book of life), which she called Libro de las misericordias del Señor [book of the Lord’s mercies].

Written in the Carmelite Convent at Avila in 1565, she describes the biographical and spiritual journey, as she herself says, to submit her soul to the discernment of the “Master of things spiritual”, St John of Avila. Her purpose was to highlight the presence and action of the merciful God in her life. For this reason the work often cites her dialogue in prayer with the Lord. It makes fascinating reading because not only does the Saint recount that she is reliving the profound experience of her relationship with God but also demonstrates it.

In 1566, Teresa wrote El Camino de Perfección [The Way of Perfection]. She called it Advertencias y consejos que da Teresa de Jesús a sus hermanas [recommendations and advice that Teresa of Jesus offers to her sisters]. It was composed for the 12 novices of the Carmel of St Joseph in Avila. Teresa proposes to them an intense programme of contemplative life at the service of the Church, at the root of which are the evangelical virtues and prayer.

Among the most precious passages is her commentary on the Our Father, as a model for prayer. St Teresa’s most famous mystical work is El Castillo interior [The Interior Castle]. She wrote it in 1577 when she was in her prime. It is a reinterpretation of her own spiritual journey and, at the same time, a codification of the possible development of Christian life towards its fullness, holiness, under the action of the Holy Spirit.

Teresa refers to the structure of a castle with seven rooms as an image of human interiority. She simultaneously introduces the symbol of the silk worm reborn as a butterfly, in order to express the passage from the natural to the supernatural.

The Saint draws inspiration from Sacred Scripture, particularly the Song of Songs, for the final symbol of the “Bride and Bridegroom” which enables her to describe, in the seventh room, the four crowning aspects of Christian life: the Trinitarian, the Christological, the anthropological and the ecclesial.

St Teresa devoted the Libro de la fundaciones [book of the foundations], which she wrote between 1573 and 1582, to her activity as Foundress of the reformed Carmels. In this book she speaks of the life of the nascent religious group. This account, like her autobiography, was written above all in order to give prominence to God’s action in the work of founding new monasteries.

It is far from easy to sum up in a few words Teresa’s profound and articulate spirituality. I would like to mention a few essential points. In the first place St Teresa proposes the evangelical virtues as the basis of all Christian and human life and in particular, detachment from possessions, that is, evangelical poverty, and this concerns all of us; love for one another as an essential element of community and social life; humility as love for the truth; determination as a fruit of Christian daring; theological hope, which she describes as the thirst for living water. Then we should not forget the human virtues: affability, truthfulness, modesty, courtesy, cheerfulness, culture.

Secondly, St Teresa proposes a profound harmony with the great biblical figures and eager listening to the word of God. She feels above all closely in tune with the Bride in the Song of Songs and with the Apostle Paul, as well as with Christ in the Passion and with Jesus in the Eucharist. The Saint then stresses how essential prayer is. Praying, she says, “means being on terms of friendship with God frequently conversing in secret with him who, we know, loves us” (Vida 8, 5). St Teresa’s idea coincides with Thomas Aquinas’ definition of theological charity as “amicitia quaedam hominis ad Deum”, a type of human friendship with God, who offered humanity his friendship first; it is from God that the initiative comes (cf. Summa Theologiae II-II, 23, 1).

Prayer is life and develops gradually, in pace with the growth of Christian life: it begins with vocal prayer, passes through interiorization by means of meditation and recollection, until it attains the union of love with Christ and with the Holy Trinity. Obviously, in the development of prayer climbing to the highest steps does not mean abandoning the previous type of prayer. Rather, it is a gradual deepening of the relationship with God that envelops the whole of life.

Rather than a pedagogy Teresa’s is a true “mystagogy” of prayer: she teaches those who read her works how to pray by praying with them. Indeed, she often interrupts her account or exposition with a prayerful outburst.

Another subject dear to the Saint is the centrality of Christ’s humanity. For Teresa, in fact, Christian life is the personal relationship with Jesus that culminates in union with him through grace, love and imitation. Hence the importance she attaches to meditation on the Passion and on the Eucharist as the presence of Christ in the Church for the life of every believer, and as the heart of the Liturgy. St Teresa lives out unconditional love for the Church: she shows a lively “sensus Ecclesiae”, in the face of the episodes of division and conflict in the Church of her time.

She reformed the Carmelite Order with the intention of serving and defending the “Holy Roman Catholic Church”, and was willing to give her life for the Church (cf. Vida, 33,5).

A final essential aspect of Teresian doctrine which I would like to emphasize is perfection, as the aspiration of the whole of Christian life and as its ultimate goal. The Saint has a very clear idea of the “fullness” of Christ, relived by the Christian. At the end of the route through The Interior Castle, in the last “room”, Teresa describes this fullness, achieved in the indwelling of the Trinity, in union with Christ through the mystery of his humanity.

Dear brothers and sisters, St Teresa of Jesus is a true teacher of Christian life for the faithful of every time. In our society, which all too often lacks spiritual values, St Teresa teaches us to be unflagging witnesses of God, of his presence and of his action. She teaches us truly to feel this thirst for God that exists in the depths of our hearts, this desire to see God, to seek God, to be in conversation with him and to be his friends.

This is the friendship we all need that we must seek anew, day after day. May the example of this Saint, profoundly contemplative and effectively active, spur us too every day to dedicate the right time to prayer, to this openness to God, to this journey, in order to seek God, to see him, to discover his friendship and so to find true life; indeed many of us should truly say: “I am not alive, I am not truly alive because I do not live the essence of my life”.

Therefore time devoted to prayer is not time wasted, it is time in which the path of life unfolds, the path unfolds to learning from God an ardent love for him, for his Church, and practical charity for our brothers and sisters."

St Bruno (EF/OF/Ben), Oct 6

From the martyrology:

"In Calabria, St. Bruno, confessor, founder of the Carthusian Order."

SS Placid and Maurus OSB (Ben), Oct 5

From the martyrology:

"At Messina, in Sicily, the birthday of the holy martyrs Placidus, monk, disciple of the blessed abbot Benedict, and of his brothers Eutychius and Victorinus, and Flavia, virgin, their sister; also of Donatus, Firmatus, deacon, Faustus, and thirty other monks, who were murdered for the faith of Christ by the pirate Manuchas."

St Francis of Assisi (EF/OF/Ben), Oct 4

Jusepe de Ribera

From the martyrology:

"At Assisi, in Umbria, the birthday of St. Francis, confessor, founder of the Order of Friars Minor, whose life, filled with holy deeds and miracles, was written by St. Bonaventure."

The Holy Guardian Angels (EF/OF/Ben), Oct 2

St Remigius (EF); St Terese of the Child Jesus (OF), Oct 1

St Remigius (437-533) baptised King Clovis, resulting in the conversion of the Franks to Christ.  From the martyrology:

"At Rheims, in France, St. Remigius, bishop confessor, who converted the Franks to Christ, regenerated Clovis, their king, in the sacred font of Baptism and instructed him in the mysteries of faith. After he had been many years bishop, and had distinguished himself by his sanctity and the power of working miracles, he departed this life on the 13th of January. His festival, however, is kept on this day, when his sacred body was translated."

St Terese's feast is celebrated on October 3 in the Extraordinary Form and traditional Benedictine calendar, and notes on her will appear here on that day.

Dedication of St Michael the Archangel (Sept 29, Ben/EF); Michael, Gabriel and Raphael (OF)

Jaime Huguet, 1456

Today's feasts represent a classic example of unfortunate Novus Ordo calendar minimalism!

Instead of retaining separate feasts for each of the Archangels mentioned in the Bible, it groups them all together.

In the older forms of the calendar though, it is the feast of the Dedication of the Basilica of St Michael the Archangel, as the martyrology explains:

"On Mount Gargano, the commemoration of the blessed Archangel Michael. This festival is kept in memory of the day, when under his invocation, was consecrated a church, unpretending in its exterior, but endowed with virtue celestial."

St Wenceslaus (EF/OF); St Lawrence Ruiz and companions (OF) Sept 28

From the martyrology:

"In Bohemia, St. Wenceslas, duke of Bohemia and martyr, renowned for holiness and miracles. Being murdered in his brother's house, he went triumphantly to heaven."

St Lawrence Ruiz (1600-1637) is the first Filippino saint, a lay missionary martyred along with a group of Dominican priests for refusing to renounce Christianity in Japan during the Tokogawa Shogunate.

SS Cosmas and Damian (Sept 27, EF/OF/Ben); St Vincent de Paul (OF)

From the martyrology:

"At Aegea, during the persecution of Diocletian, the birthday of the holy martyrs Cosmas and Damian, brothers. After miraculously overcoming many torments from bonds, imprisonment, fire, crucifixion, stoning, arrows, and from being cast into thesea, they received capital punishment. With them are said to have also suffered three of their brothers, Anthimus, Leontius, and Euprepius."

And also:

"At Paris, St. Vincent de Paul, priest, and founder of the Congregation of the Mission and of the Daughters of Charity, an apostolic man and a father to the poor."

Our Lady of Ransom (EF), Sept 24

Ember Saturday (EF/Ben 62); St Maurice and companions, memorial (Ben), Sept 22

Today is an ember day, traditionally a day of fasting and abstinence.

But it is also the memorial of St Maurice in the Benedictine calendar.

From the martyrology:

"At St. Maurice, near Sion, in Switzerland, the birthday of the holy Theban martyrs Maurice, Exuperius, Candidus, Victor, Innocent, and Yitalis, with their companions of the same legion, whose martyrdom for the faith, in the time of Maximian, filled the world with the glory of their sufferings."


St Maurice was leader of the Roman Theban Legion, which consisted entirely of Christians.  Called to Egypt to help suppress a rebellion they were ordered to harass some local Christians, but refused.

After two rounds of decimation failed to make the soldiers obey, the remaining 6,666 men were all executed.

St Matthew (EF/OF/Ben), Sept 21

From the martyrology:

"The birthday of St. Matthew, Apostle and Evangelist, who suffered martyrdom in Ethiopia, while engaged in preaching. The Gospel written by him in Hebrew was, by his own revelation, found in the time of the emperor Zeno, together with the relics of the blessed apostle Barnabas."

A former tax collector, St Matthew was of course one of the twelve apostles and, modernist speculation aside, author the Gospel bearing his name.  Some of the early Fathers suggest that he originally wrote his Gospel in Hebrew rather than the Greek that was the lingua franca of the time.  But if so that version has not come down to us. 

St Eustace and companions (EF); SS Andrew Tae-gon, Paul Chon Ha-sang and companions, Sept 20

Vision of St Eustace by Pisanello

Prior to his conversion, St Eustace was a Roman General under the Emperor Trajan.  While out hunting one day he had a vision of Jesus caught between the antler's of a stag.  He and his family immediately converted.  St Eustace was martyred in 118 AD. 

From the martyrology:

"At Rome, the holy martyrs Eustachius, and Theopistes, his wife, with their two sons, Agapitus and Theopistus. Under the emperor Adrian, they were condemned to be cast to the beasts, but through the power of God, being uninjured by them, they were shut up in a burning brazen ox, and thus terminated their martyrdom."

In the ordinary form today, the calendar remembers a number of Korean martyrs, including St Andrew Taegon (1821-46), the first Korean native priest, and Paul Chong Hasang (1794-1839), a lay apostle and married man.

Ember Wednesday (Sept 19); St Januarius (OF)

This is Ember week in the traditional calendar, traditionally days of fasting and abstinence at times marking the change of the seasons.

You can read more about them here..

In the Ordinary Form, St Januarius is remembered.  Here is the entry from the traditional martyrology:

"At Puzzoli, in Campania, the holy martyrs Januarius, bishop of Benevento, Festus, his deacon, and Desiderius, lector, together with Sosius, deacon of the church of Misenum, Proculus, deacon of Puzzoli, Eutychius and Acutius, who were bound and imprisoned and then beheaded during the reign of Diocletian. The body of St. Januarius was brought to Naples, and buried in the church with due honors, where even now the blood of the blessed martyr is kept in a vial, and when placed close to his head, is seen to become liquid and, bubble up as if it were just taken from his veins."

St Joseph of Cupertino (EF), Sept 18

From the martyrology:

"At Osimo, St. Joseph of Cupertino, confessor of the Order of the Friars Minor Conventual, who was placed among the Saints by Clement XIII."

St Hildegarde of Bingen OSB (Ben/OF), Sept 17

Pope Benedict XVI formally declared St Hildegard a saint earlier this year, and extended her feast (which has long featured in the Benedictine calendar) to the universal Church. 

He also foreshadowed that she will be declared a Doctor of the Church next month, bringing the number of  Benedictines in that elect group (including St Bernard of Clairvaux) to five.

Seven Sorrows of the BVM (EF/Ben62)/Our Lady of Sorrows (OF)

This is one of those rare feasts that still (even in the Ordinary Form, at least as an option) retain a sequence, viz the Stabat Mater.

Exaltation of the Holy Cross (September 14: EF/OF/Ben62)

Tres Riches Heures du Duc de Berry

"The Exaltation of the Holy Cross, when the emperor Heraclius, after defeating King Chosroes, brought it back to Jerusalem from Persia."

The True Cross was rediscovered in 326 by Saint Helena, the mother of the Roman Emperor Constantine the Great, during a pilgrimage she made to Jerusalem. The Church of the Holy Sepulchre was then built at the site of the discovery, by order of Helena and Constantine.

In 614, that portion of the cross was carried away from the church by the Persians.  It was recovered by the Emperor Heraclius in 628. Initially taken to Constantinople, the cross was returned to the church the following year.  The date of the feast marks the dedication of the Church of the Holy Sepulchre in 335.

St John Chrysostom (OF), Sept 13

St John Chrysostom (349-407), bishop and Doctor of the Church, tends to be rather neglected in the West (though he is cited extensively in the Catechism of the Catholic Church), but undeservedly so in my view. His commentaries on Scripture are wonderful, filled with gems of expositions on key topics, and clearly directed at a lay audience.

Today is his feast in the Ordinary Form, and the martyrology says:

"The same day, the birthday of St. John Chrysostom, bishop of Constantinople, who was sent into exile through the conspiracy of his enemies, but was recalled by a decree of the Sovereign Pontiff, Innocent I. He died on the way from the ill-treatment he received at the hands of the soldiers who guarded him...."

Pope Benedict XVI on St John

Pope Benedict XVI gave two General Audiences on the saint in 2007, the year of the sixteen hundredth anniversary of his death. Here are some extracts on his life:

"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)..."

In his the second General Audience on the saint Pope Benedict XVI continued:

"...After the period he spent in Antioch, in 397 he was appointed Bishop of Constantinople, the capital of the Roman Empire of the East. John planned the reform of his Church from the outset: the austerity of the episcopal residence had to be an example for all - clergy, widows, monks, courtiers and the rich. Unfortunately, many of those he criticized distanced themselves from him. Attentive to the poor, John was also called "the Almoner". Indeed, he was able as a careful administrator to establish highly appreciated charitable institutions. For some people, his initiatives in various fields made him a dangerous rival but as a true Pastor, he treated everyone in a warm, fatherly way. In particular, he always spoke kindly to women and showed special concern for marriage and the family. He would invite the faithful to take part in liturgical life, which he made splendid and attractive with brilliant creativity."