Margaret Clitherow was born into a Protestant family in Middleton, England, in 1555. Known for her beauty, wit, and vivacity, she captivated those around her.

In 1571, she wed John Clitherow, a prosperous grazier and butcher, and mothered two children. Later, Margaret converted to Catholicism, a decision that marked her life with profound zeal. She became a sanctuary for priests on the run, defying the authorities of the time. Despite being arrested and subjected to severe attempts to break her faith, Margaret remained unwavering.

Her steadfastness led to a brutal sentence on March 25, 1586: death by pressing. Executed by being laid on the ground with a sharp stone beneath her back, a door was placed on top of her, and crushing weights were added. She succumbed within fifteen minutes, her body shattered.

Margaret’s strength and sanctity are echoed in her words to a friend upon hearing of her fate: “The sheriffs have decided my death is imminent this Friday; my body trembles, yet my soul leaps with joy. For God’s love, keep me in your prayers, and ask others to join.”

Her life is celebrated on March 26th, her feast day.

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Today we bow down before a great mystery: the Incarnation. The simple words of the Gospel convey a Truth that would be unbelievable if it were not revealed to us so clearly. This mysterious truth is that the omnipotent, infinite God leapt down from the heavenly throne (Wisdom 18:15) and became man within the womb of a young virgin in an obscure village, in order to set us free for life in Him forever.

Gabriel’s announcement expresses something and someone absolutely unique: the Davidic King whose reign will have no end, the Messiah who will save humankind from their sin, the One who will fulfill every prophecy about the House of Jacob, will be conceived by this grace-filled virgin.

The very Word of God will become flesh to dwell among us (Jn 1:14).

How? Invisible to human eyes, the Holy Spirit will come upon this young girl, and she will be overshadowed by the power of the Most High – a power that does things that seem impossible to us, but that does not annihilate us. A gentle omnipotence, ever working with mighty calm to save us, heal us, set us free, and draw us into His love and life.

Mary, “full of grace” from her own conception, understands her role in God’s plan of salvation. In the name of and for the sake of all humanity, her heart – bursting with love and humility and desire for all to be saved and for God’s will to be done in all things – says yes to this plan and all it will demand of her. She cannot see all the details, but she knows the Scriptures well enough to know that it will cost her much to be the mother of the Suffering Servant who comes to save us. But she cannot say no to the One her heart loves.

Her courageous and generous “yes” reversed Eve’s selfward “no” and opened the way for Christ to undo all the damage done by Original Sin. Her yes was spoken for all of humanity, to make it possible for each and every person to be set free from the ancient curse of sin and death. As we hear her humble fiat, we rejoice that God keeps His Promises, that Mary is the Mother of God and our Mother, and that Jesus came to save us.

Let us ask Mary, the perfect model of complete openness and the one who gives a ready “yes” to whatever the Spirit moves within her, to go before the Throne of Grace and intercede for us, that we too might give our courageous and generous “yes” to whatever God asks of us.

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Solemnity Of The Annunciation of The Lord, also called in old calendars: FESTUM INCARNATIONIS, INITIUM REDEMPTIONIS CONCEPTIO CHRISTI, ANNUNTIATIO CHRISTI, ANNUNTIATIO DOMINICA and The Feast of the Annunciation of the Blessed Virgin Mary. In the East, where the part which Mary took in the Redemption is celebrated by a special feast, 26 December, the Annunciation is a feast of Christ; in the Latin Church, it is a feast of Mary. It probably originated shortly before or after the council of Ephesus (c. 431). At the time of the Synod of Laodicea (372) it was not known; St. Proclus, Bishop of Constantinople (d. 446), however, seems to mention it in one of his homilies. He says, that the feast of the coming of Our Lord and Saviour, when He vested Himself with the nature of man (quo hominum genus indutus), was celebrated during the entire fifth century. This homily, however, may not be genuine, or the words may be understood of the feast of Christmas.

In the Latin Church this feast is first mentioned in the Sacramentarium of Pope Gelasius (d. 496), which we possess in a manuscript of the seventh century; it is also contained in the Sacramentarium of St. Gregory (d. 604), one manuscript of which dates back to the eighth century. Since these sacramentaries contain additions posterior to the time of Gelasius and Gregory, Duchesne (Origines du culte chrétien, 118, 261) ascribes the origin of this feast in Rome to the seventh century; Probst, however, (Sacramentarien, 264) thinks that it really belongs to the time of Pope Gelasius. The tenth Synod of Toledo (656), and Trullan Synod (692) speak of this feast as one universally celebrated in the Catholic Church.

All Christian antiquity (against all astronomical possibility) recognized the 25th of March as the actual day of Our Lord’s death. The opinion that the Incarnation also took place on that date is found in the pseudo-Cyprianic work “De Pascha Computus”, c. 240. It argues that the coming of Our Lord and His death must have coincided with the creation and fall of Adam. And since the world was created in spring, the Saviour was also conceived and died shortly after the equinox of spring. Similar fanciful calculations are found in the early and later Middle Ages, and to them, no doubt, the dates of the feast of the Annunciation and of Christmas owe their origin. Consequently the ancient martyrologies assign to the 25th of March the creation of Adam and the crucifixion of Our Lord; also, the fall of Lucifer, the passing of Israel through the Red Sea and the immolation of Isaac. (Thruston, Christmas and the Christian Calendar, Amer. Eccl. Rev., XIX, 568.) The original date of this feast was the 25th of March. Although in olden times most of the churches kept no feast in Lent, the Greek Church in the Trullan Synod (in 692; can. 52) made an exception in favour of the Annunciation. In Rome, it was always celebrated on the 25th of March. The Spanish Church transferred it to the 18th of December, and when some tried to introduce the Roman observance of it on the 25th of March, the 18th of December was officially confirmed in the whole Spanish Church by the tenth Synod of Toledo (656). This law was abolished when the Roman liturgy was accepted in Spain.

The church of Milan, up to our times, assigns the office of this feast to the last Sunday in Advent. On the 25th of March a Mass is sung in honour of the Annunciation. (Ordo Ambrosianus, 1906; Magistretti, Beroldus, 136.) The schismatic Armenians now celebrate this feast on the 7th of April. Since Epiphany for them is the feast of the birth of Christ, the Armenian Church formerly assigned the Annunciation to 5 January, the vigil of Epiphany. This feast was always a holy day of obligation in the Universal Church. As such it was abrogated first for France and the French dependencies, 9 April, 1802; and for the United States, by the Third Council of Baltimore, in 1884. By a decree of the S.R.C., 23 April, 1895, the rank of the feast was raised from a double of the second class to a double of the first class. If this feast falls within Holy Week or Easter Week, its office is transferred to the Monday after the octave of Easter. In some German churches it was the custom to keep its office the Saturday before Palm Sunday if the 25th of March fell in Holy Week. The Greek Church, when the 25th of March occurs on one of the three last days in Holy Week, transfers the Annunciation to Easter Monday; on all other days, even on Easter Sunday, its office is kept together with the office of the day. Although no octaves are permitted in Lent, the Dioceses of Loreto and of the Province of Venice, the Carmelites, Dominicans, Servites, and Redemptorists, celebrate this feast with an octave.

(original Catholic Encyclopedia article

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Going home isn’t always easy. Early in His public ministry, Jesus returns to Nazareth. Word of His wonders has begun to spread and even whispers of “Messiah.” Could this really be the one? Joseph’s boy? Imagine if a kid you grew up with turned out to be the savior of the world. Really? That guy?

But there He is, sitting with them in synagogue. He knows what they are thinking; the people want Him to do in Nazareth what they have heard He has done in Capernaum. But Jesus is not there to razzle-dazzle. He is home to deliver a message. Have faith, he seems to say. It’s going to be harder for you to believe because you have grown up with me, but have faith. Expect the unexpected. He reminds them of their shared history when God wove the story of salvation with unexpected threads. Jesus is there to tell these beloved people that here is another unexpected thread.

Then, as if to prove His point, they turn on Him. They become filled with wrath. These people who’ve known Jesus since He was a boy become so angry at His message that they carry Him to the edge of town and plan to hurl Him over a cliff. Yes, going home can be difficult, indeed.

Would we respond differently? The people of Jesus’ time were not unlike the people of today. Like them, we have a faith tradition that we know and trust. We are comforted by the familiar message but when that message demands the uncomfortable, we can bristle. When our faith teaches what we don’t want to hear or insists on teaching a moral standard that is difficult to live by, our arrogance demands that the faith must change rather than our hearts. The arrogance that stirred the rage in that Nazareth synagogue continues to stir. And, just like back then, the only antidote is humility.

Humility stands before the challenges of faith and prays for strength. Humility begs for the gifts of the Holy Spirit to temper our arrogance: wisdom, understanding, counsel, knowledge, piety, fear of the Lord, and, of course, fortitude. Courage. Courage to be shaped by our faith rather than demanding it be shaped by us, and courage to recognize the face of our Savior in unexpected places.

Ultimately the crowd did not succeed in throwing Jesus off the cliff because “passing through the midst of them, he went away.” (Luke 4:30). In their fury, they could not see what was right before them – the Messiah, the Savior. Were there those who did recognize Him and His call? Who, when Jesus passed through the anger and outrage, turned also and followed him? Luke doesn’t say. But it begs the question for us today. When we are challenged by Christ’s call, let’s pray that we will have the humility to keep our eyes on Jesus, trust Him, and follow Him.

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Saint Irenaeus of Sirmium, serving as the bishop of the Baltic stronghold Sirmium (now Sremska Mitrovica, Serbia), faced the zenith of his trials under the oppressive reign of Roman Emperor Diocletian. Captured for his unwavering devotion, Irenaeus was presented to the local authority, where he stood firm against demands for pagan sacrifices.

Subjected to the brutal embrace of the rack, his tormentors sought to break his spirit. Yet, Irenaeus’s conviction remained unyielding, even against the backdrop of his family’s heartfelt entreaties to conform.

Following his refusal, he was condemned to the shadows of his cell, enduring further cruelties in a vain attempt to erode his faith. When brought forth for subsequent interrogations, his steadfastness was undiminished. Ultimately, his journey concluded with martyrdom by beheading in 304 AD, a testament to his indomitable faith.

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In today’s Gospel from Luke Jesus preaches the parable of the barren fig tree. The tree has borne no fruit for three years, so he tells the gardener to get rid of the tree. But the gardener tells the person that they need to put time and effort into taking care of the tree and if it doesn’t bear fruit after that, they would cut it down. 

I believe that this parable given by Jesus was meant for how we should go about our relationships with one another. To be able to forgive and give time to relationships that are strained, to heal and allow the “barren tree” to bear fruits of goodness. Even if the relationship doesn’t bear fruit, we can find peace knowing that we did our best to mend the relationship. Making the sacrifice to overcome our pride to mend and heal broken relationships can be part of the suffering we endure during Lent.

As we look forward to reaching the end of Lent and beginning the joyous time of Easter, I invite you to reflect on where your relationships are not only spiritually but also with one another. As we approach Easter, we can reflect on where we can improve personally and also find healing in our relationships with others, so as to participate fully in Easter joy.

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Saint Toribio Alfonso de Mongrovejo (1538-1606), a figure of profound influence in Peru, championed the rights of indigenous peoples, laying the foundations for educational, religious, and healthcare institutions in the New World. Notably, he established the inaugural seminary in the Americas and acquired proficiency in several indigenous languages to better serve his pastoral mission.

Originating from Spain, where he distinguished himself in law to the extent of becoming a professor at the University of Salamanca and later the chief judge of the Inquisition in Granada, Turibius’s life took an unexpected turn. Despite his legal acumen, he could not foresee his appointment as the Archbishop of Lima, a decision prompted by his reputed integrity and spirituality, aimed at rectifying the region’s moral decay.

Despite his initial resistance, citing canonical laws against laymen receiving ecclesiastical positions, Turibius was ordained and dispatched to Peru. There, he confronted the grim reality of colonial exploitation and ecclesiastical corruption. His response was a tireless commitment to reform, embarking on extensive tours of his vast diocese, engaging deeply with the language and customs of the indigenous population, and living a life marked by personal austerity and spiritual intensity. It was during this period that he confirmed Saint Rose of Lima and likely Saint Martin de Porres, with Saint Francis Solanus later joining his missionary efforts.

Turibius’s innovative approach to supporting his impoverished flock, delivering aid anonymously to uphold their dignity, further exemplifies his profound empathy and respect for the communities he served.

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The Parable of the Prodigal Son is a favorite to many. Much of our focus is on the brothers and their different approaches to their relationship with their father. What struck me this time was the fact that the father goes out to meet both of the brothers for very different reasons.

The father running to the younger son feels quite dramatic. The son who literally took the money and ran (away), who has been gone and out of touch for an extended period of time, returns empty-handed, ready to beg for mercy and forgiveness. 

If you’ve ever been excited to see a family member or friend after an extended time away and ran towards them for a hug, you know the energy that transfers into a strong hug. Now imagine this happening to you when you expect to be met with resistance and unforgiveness. 

The younger son, now humbled by his worldly experience, doesn’t feel worthy of the hug. He comes bearing apologies and shame, but the father won’t let him try to belittle himself anymore. The father closes the door on the past by letting his son know: the old life is forgotten; welcome home where you belong. The father goes on to call for a celebration.

God the Father runs to the sinner who leaves their old life behind and walks toward home, toward the Church. Sometimes those with major conversion experiences can seem like they advance so much more quickly than those of us who have remained close to home, but the truth is in God’s mercy. He doesn’t want doubt to overcome the sinner so He runs out to meet him and walk with him the remainder of the way home, speaking to him of his identity as his son. 

The older son has an adverse reaction to this welcome. He stays outside, refusing to go into the celebration, feeling that he has been slighted. The father realizes his older son is missing and comes out to search for him. When he finds him he is met with questions and frustration so he also speaks into the older son’s identity as son: “everything I have is yours.” (Luke 15:31) He reminds him All that matters is that both are now with him. For the father there is no measuring between one son and another. He explains to the older son that the celebration is not about the volume of work produced (or not), but instead is about the conversion of heart – that his brother is no longer dead, but alive.

God wants nothing more than all of us to live life with Him. Therefore He comes out to meet us when we have sinned and are seeking mercy. He meets us in our stubbornness and indignation and reminds us of who He has called us to be: brothers and sisters in Christ – not in competition with one another, but instead in companionship with one another.

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Nicholas Owens, known affectionately as “Little John,” stood small in physique but towered in the regard of his Jesuit brethren. Born in Oxford around 1550, Owens emerged as a beacon of hope for many Catholics in England during the penal era from 1559 to 1829, a time when practicing Catholicism could lead to severe punishment.

For two decades, Owens leveraged his craftsmanship to construct ingeniously hidden refuges for priests across England. Working solo as both the mind and muscle behind his projects, his creations were so masterfully concealed that priests remained undiscovered during searches. Owens had a knack for carving out safe havens—underground tunnels, crevices within walls, secret compartments—places so well hidden they seemed to defy discovery. His crowning achievement involved orchestrating the escape of two Jesuits from the Tower of London. Each of his projects commenced with the Holy Eucharist and unfolded with prayer, seeking divine guidance through the perilous work.

Years into his mission, Owens joined the Society of Jesus as a lay brother, a fact that remained a carefully guarded secret for obvious reasons.

Despite several close calls, Owens was eventually captured in 1594. Even under severe torture, he remained silent about his fellow Catholics. Released after a ransom was paid, he undeterredly resumed his mission. His final capture in 1606 led to his death under excruciating torture, a narrative the jailers attempted to twist into a confession and suicide. Nevertheless, Owens’s resilience and sacrifice became legendary.

In 1970, Nicholas Owens was canonized, celebrated as one of the 40 Martyrs of England and Wales.

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Nicholas von Flue, born on March 21, 1417, in Unterwalden, Switzerland, emerged as a remarkable figure whose life and actions played a pivotal role in shaping Swiss history.

Growing up as a farmer’s son in a land where democracy thrived among peasants, Nicholas demonstrated his prowess not only in agriculture but also in governance, military leadership, and jurisprudence. His early participation in the local parliament and subsequent roles as a councillor, judge, and military commander underscore his multifaceted capabilities and moral integrity.

His life took a radical turn in 1467, following two decades of a fulfilling family life with his wife, Dorothy Wiss, and their ten children. Nicholas felt a divine calling to become a hermit, a decision that initially drew criticism and concern from his community and family. However, this journey led to an extraordinary phenomenon—Nicholas lived the remainder of his life without consuming food or drink, a condition that baffled and intrigued many.

Despite his hermetic life, Nicholas remained deeply connected to his community, offering spiritual guidance and counsel to those who sought his wisdom. His hermitage in Ranft became a beacon for pilgrims and individuals seeking advice, including influential figures like Duke Sigismund of the Tirol. Nicholas’s visions and spiritual insights culminated in his crucial intervention during a political crisis in 1481, where his proposed terms for an agreement prevented civil war and ensured the continued unity of the Swiss confederacy.

Nicholas von Flue passed away on his seventieth birthday, March 21, 1487, leaving behind a legacy honored across religious divides in Switzerland.

Canonized by Pope Pius XII in 1947.

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