Saint John Berchmans was born at Diest in Brabant (Modern Belgium), on March 13, 1599; died at Rome, August 13, 1621. He is the patron saint of Altar Boys His parents watched with the greatest solicitude over the formation of his character. He was naturally kind, gentle, and affectionate towards them, a favourite with his playmates, brave and open, attractive in manner, and with a bright, joyful disposition. Yet he was also, by natural disposition, impetuous and fickle.

Still, when John was but seven years of age, M. Emmerick, his parish priest, already remarked with pleasure that the Lord would work wonders in the soul of the child. Many are the details that reveal him to us as he was in the Society of Jesus. He was but nine years of old when his mother was stricken with a long and serious illness. John would pass several hours each day by her bedside, and console her with his affectionate though serious, words.

Later, when he lived with some other boys at M. Emmerick’s house, he would undertake more than his share of the domestic work, selecting by preference the more difficult occupations. If he was loved by his comrades, he repaid their affection by his kindness, without, however, deviating from the dictates of his conscience. It was noticed even that he availed himself discreetly of his influence over them to correct their negligences and to restrain their frivolous conversation. Eager to learn, and naturally endowed with a bright intellect and a retentive memory, he enhanced the effect of these gifts by devoting to study whatever time he could legitimately take from his ordinary recreation.

What, however, distinguished him most from his companions was his piety. When he was hardly seven years old, he was accustomed to rise early and serve two or three Masses with the greatest fervour. He attended religious instructions and listened to Sunday sermons with the deepest recollection, and made pilgrimages to the sanctuary of Montaigu, a few miles from Diest, reciting the rosary as he went, or absorbed in meditation. As soon as he entered the Jesuit college at Mechlin, he was enrolled in the Society of the Blessed Virgin, and made a resolution to recite her Office daily. He would, moreover, ask the director of the sodality every month to prescribe for him some special acts of devotion to Mary. On Fridays, at nightfall, he would go out barefooted and make the Stations of the Cross in the town. Such fervent, filial piety won for him the grace of a religious vocation. Towards the end of his rhetoric course, he felt a distinct call to the Society of Jesus.

His family was decidedly opposed to this, and on 24 September, 1616, he was received into the novitiate at Mechlin. After two years passed in Mechlin he made his simple vows, and was sent to Antwerp to begin the study of philosophy. Remaining there only a few weeks, he set out for Rome, where he was to continue the same study. After the journeying three hundred leagues on foot, carrying a wallet on his back, he arrived at the Roman College, he studied for two years and passed on to the third year class in philosophy in the year 1621. One day early in August of that same year he was selected by the prefect of studies to take part in a philosophical disputation at the Greek College, at that time under the charge of the Dominicans. He opened the discussion with great perspicuity and erudition, but, on returning to his own college, he was seized with a violent fever of which he died, on 13 August, at the age of twenty-two years and five months.

During the second part of his life, John offered the type of the saint who performs ordinary actions with extraordinary perfection. In his purity, obedience, and admirable charity he resembled many religious, but he surpassed them all by his intense love for the rules of his order. The Constitutions of the Society of Jesus lead those who observe them exactly to the highest degree of sanctity, as has been declared by Pope Julius III and his successors. The attainment of that ideal was what John proposed to himself. “If I do not become a saint when I am young”, he used to say “I shall never become one”.

That is why he displayed such wisdom in conforming his will to that of his superiors and to the rules. He would have preferred death to the violation of the least of the rules of his order. “My penance”, he would say, “is to live the common life… I will pay the greatest attention to the least inspiration of God.” He observed this fidelity in the performance of all his duties till the last day of his life, as is attested by Fathers Bauters, Cepari, Ceccoti, Massucci, and Piccolomini, his spiritual directors. When he died, a large multitude crowded for several days to see him and to invoke his intercession. The same year, Phillip, Duke of Aerschot, had a petition presented to Pope Gregory XV for the taking of information with a view to his beatification. John Berchmans was declared Blessed in 1865, and was canonized in 1888. His statues represent him with hands clasped, holding his crucifix, his book of rules, and his rosary.

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Saint Catherine of Alexandria, commemorated on November 25th, is a revered figure in Christian history. She holds the distinction of being one of the 14 Holy Helpers and serves as the patroness for a diverse array of professions and causes, including philosophers, preachers, nurses, mechanics, craftsmen who work with wheels (like potters and spinners), archivists, those in their final moments, educators, girls, jurists, lawyers, librarians, libraries, maidens, millers, hat-makers, scholars, schoolchildren, scribes, secretaries, and unmarried girls.

Born into a noble family in Alexandria, Saint Catherine’s life took a transformative turn when she experienced a divine vision that led her to embrace Christianity. Her newfound faith compelled her to confront the oppressive actions of Emperor Maxentius, who was persecuting Christians at the time. Catherine fearlessly denounced Maxentius for his cruel deeds, an act of defiance that would set in motion a series of events.

In response to her actions, Maxentius attempted to force Catherine into a royal marriage, promising wealth and power in exchange for renouncing her Christian beliefs. Catherine’s unwavering commitment to her faith, however, led her to decline the offer, and as a consequence, she found herself imprisoned.

While in captivity, Catherine’s influence continued to grow, even in Maxentius’ own household. In his absence, she managed to convert Maxentius’ wife and a remarkable two hundred of his soldiers to Christianity. When Maxentius returned and discovered the conversions, he ordered the execution of all those who had embraced the Christian faith.

Catherine’s refusal to waver in her beliefs ultimately sealed her own fate. She was sentenced to death and subjected to a gruesome execution method. Legend has it that she was placed on a spiked wheel, but miraculously, the wheel shattered. Undeterred, her persecutors resorted to beheading her.

Saint Catherine’s life is a testament to her unwavering dedication to truth and justice, even in the face of extreme adversity. Her story serves as a powerful symbol of how the forces of evil may vehemently oppose those who live virtuous lives, but the enduring perseverance in goodness prevails.

It is worth noting that Saint Catherine’s voice was one of the divine inspirations heard by Saint Joan of Arc.

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Pope Pius XI, in response to the growing secularism and skepticism of Christ’s authority in the early 20th century, instituted The Feast of Christ the King in 1925 through his encyclical Quas Primas. This move mirrored the earlier establishment of the Feast of Corpus Christi during a period of diminished Eucharistic devotion. Pope Pius XI’s decision was influenced by witnessing the rise of dictatorships in Europe and observing the alluring power these earthly leaders had over Catholics. This era was marked by a declining respect for Christ and the Church, making the feast particularly pertinent.

The Feast of Christ the King was envisioned to serve multiple purposes. Firstly, it was intended to assert the Church’s right to freedom and immunity from state control. Secondly, it aimed to remind leaders and nations of their duty to honor Christ. Lastly, the feast was hoped to inspire the faithful with courage and strength, emphasizing the reign of Christ in all aspects of life.

Despite its historical context, the relevance of this feast has only grown in modern times. The contemporary issue lies in the extreme embrace of individualism, leading to a rejection of any authority beyond the self. In such a culture, the concept of Christ as a ruler is often dismissed. Additionally, there’s a reluctance to use titles like “king” or “lord” for Christ, stemming from a perception that these are remnants of oppressive systems. However, this perspective overlooks the essence of Christ’s kingship, which is founded on humility and service.

Jesus Christ, in the scriptures, contrasted his kingship with secular rulers, emphasizing service and sacrifice over domination and authority. His teachings promoted a kingdom defined by justice, mercy, love, peace, and forgiveness. Celebrating Christ as King, therefore, is not about exalting a tyrant but honoring a ruler who epitomizes self-sacrifice and enduring love, redefining the very concept of kingship.

Originally observed on the last Sunday of October, the Feast of Christ the King was moved to the final Sunday of Ordinary Time, just before Advent, after the 1969 calendar reforms. This positioning is symbolic, aligning the acknowledgment of Christ’s kingship with the anticipation of the Messiah’s arrival during Advent.

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Saint Clement, an apostolic father, remains an enigmatic figure with limited historical records. Known primarily as a disciple of Saint Peter and possibly Saint Paul, Clement’s legacy is intertwined with early Christian traditions. He is sometimes identified with the Clement mentioned by Saint Paul in Philippians 4:3, renowned for his devout service and whose name is inscribed in the Book of Life. However, this association is debated among scholars.

Tertullian, an early Christian author, credits Clement with succeeding Saint Peter directly in leading the Roman Church. However, historical lists from Irenaeus and Eusebius place him as the third bishop of Rome, following Linus and Cletus (Anacletus). This discrepancy might be attributed to the existence of two initial episcopal lineages in Rome, one tracing back to Peter and the other to Paul, which eventually unified. Clement is thought to have led the Petrine, or Jewish-Christian, faction, while Cletus led the Pauline, or Gentile-Christian, group.

Details of Clement’s pontificate are scarce, but he is notably remembered for addressing a schism in Corinth through a letter, an important early Christian document still extant. While Saints Jerome and Irenaeus did not describe him as a martyr, later sources like Rufinus and Zosimus bestowed the title upon him. In ancient Christian context, ‘martyr’ encompassed not just those who died for their faith but also those who bore witness to it through suffering or confession.

Legend details Clement’s martyrdom during Trajan’s reign, attributing it to a sedition against Christians in Rome. Arrested by Mamertinus, the city prefect, and sent to the emperor, Clement was exiled to Pontus and condemned to labor in marble quarries. There, he ministered to fellow Christian convicts and miraculously discovered a water source, marked by a lamb scraping the ground. His evangelistic success led to his execution by drowning, with an anchor tied around his neck. His disciple Phoebus later recovered his body.

Significantly, Saint Cyril of Constantinople transported some of Clement’s relics to Constantinople in 860, and others were eventually taken to the church of San Clemente in Rome. These relics include bones, reddened earth, a broken vase with red contents, a small bottle, and an inscription linking them to the Holy Forty Martyrs of Scilita and Flavius Clement.

Saint Clement of Rome is often depicted in art as a Pope with an anchor, symbolizing his martyrdom. He is believed to have died around 100 A.D.

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Saint Cecilia was believed to be born in a wealthy Roman family and a devout Christian from birth, Cecilia was betrothed to a pagan, Valerian. Upholding her vow of virginity to God, she wore sackcloth and engaged in fervent prayer, hoping to maintain her purity.

On her wedding night, she confided in Valerian about her divine vow and claimed an angel’s protection over her chastity. Intrigued, Valerian met Pope Urban, who baptized him. Upon his return, both he and Cecilia were said to be crowned by an angel, a story that also led to the conversion of Valerian’s brother, Tibertius.

The brothers embarked on a mission to bury martyred Christians, leading to their execution. Meanwhile, Cecilia continued her evangelistic efforts, converting many and preparing her home to be a future church. Eventually, she faced persecution. Sentenced to suffocation in a bathhouse, she miraculously survived, only to be ordered beheaded. Despite three strikes, the executioner failed to kill her instantly, and she continued to preach for three days before succumbing to her wounds.

Saint Cecilia’s feast day is celebrated on November 22.

In art, she is often portrayed playing the organ, surrounded by angels, embodying the sacred role of music in worship. Notable artists like Hans Memling, Raphael, and Rubens have depicted her, immortalizing her patronage in their works. Chaucer, Handel, and even the Andrews Sisters in 1941 have also contributed to her legacy.

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The celebration of Mary’s presentation in Jerusalem dates back to the sixth century, marked by the construction of a dedicated church.

This event held greater significance within the Eastern Church and later emerged in the Western Church in the 11th century. Although its observance fluctuated over time, by the 16th century, it was firmly established as a feast for the entire Church.

The story of Mary’s presentation in the temple is found only in apocryphal texts, notably the Protoevangelium of James. According to this narrative, Mary’s parents, Anna and Joachim, dedicated her to God at the temple when she was three years old, fulfilling a vow made during Anna’s childlessness.

While lacking historical verification, the theological significance of Mary’s presentation is profound. It complements the feasts of the Immaculate Conception and Mary’s birth, highlighting the continuity of her sanctity from her early life onwards. This event underscores the belief in Mary’s lifelong holiness, a central theme in Christian theology.

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On Christmas Day in the year 855, a remarkable event unfolded as a 14-year-old boy named Saint Edmund was hailed as the rightful king of Norfolk by the influential figures of the county, including ruling men and clergy. This acclaim was soon followed by a similar declaration from the leaders of Suffolk the following year.

For the next 15 years, Edmund would go on to rule over the East Angles, a region in England, with a reputation for Christian dignity and justice that was universally acknowledged. He appeared to draw inspiration from the piety of King David from the Old Testament, notably excelling in the public recitation of the Psalms during worship.

However, Edmund’s reign was not without its challenges. Starting in 866, his kingdom faced escalating threats from Danish invasions. For four years, the East Angles managed to maintain an unstable and often broken peace with the invaders. Nevertheless, the situation took a dire turn when the Danes set fire to Thetford, prompting King Edmund’s army to confront them. Unfortunately, they were unable to defeat the marauding Danish forces.

As the invaders reached East Anglia, they presented Edmund with an offer for peace, but it came with a condition that he found impossible to accept. The condition required him to rule as a vassal under Danish authority and, most notably, to forbid the practice of the Christian faith. Edmund unwaveringly refused this ultimatum, choosing to stand firm in defense of his religious beliefs.

In response to his refusal, Edmund was subjected to a gruesome and torturous fate. He was bound to a tree and made the target of Danish archers, who rained down a hail of arrows upon him. Throughout this agonizing ordeal, Edmund displayed remarkable bravery, repeatedly invoking the name of Jesus. Eventually, he was decapitated, sealing his fate as a martyr for his faith.

Edmund’s final resting place is the town of Bury St. Edmunds, where his memory is cherished to this day. The tree at Hoxne, which tradition claimed was the site of his martyrdom, stood as a symbol of his sacrifice until 1849 when it fell. During the tree’s dismantling, an arrowhead was discovered embedded in its trunk, serving as a poignant reminder of his martyrdom.

Saint Edmund holds a unique place in history as the only English sovereign to die for both his religious beliefs and the defense of his throne until the time of King Charles I. His martyrdom quickly earned him reverence, and his cultus (devotion) spread widely throughout the Middle Ages. Together with Saint George, Saint Edmund is celebrated as one of the Patron Saints of England.

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Saint Agnes, the sister of Saint Clare and her earliest disciple, embarked on a remarkable journey of devotion and faith. Just two weeks after Clare’s departure from their family home, Agnes followed in her sister’s footsteps, choosing a life of spiritual dedication within the confines of the monastery.

However, their family was not in favor of this decision and attempted to forcibly bring Agnes back home. They made a concerted effort to extract her from the monastery, but a miraculous event unfolded. Agnes’ body suddenly became so incredibly heavy that even several knights could not move her an inch. In a moment of anger, her uncle Monaldo tried to strike her but was inexplicably paralyzed himself. Confronted by these extraordinary events, the knights eventually gave up their pursuit, leaving Agnes and Clare to continue their spiritual journey in peace.

Agnes proved to be a devoted and prayerful companion to her sister, willingly embracing the rigorous penances that defined their lives at the San Damiano monastery. In 1221, a group of Benedictine nuns located in Monticelli, near Florence, expressed their desire to join the ranks of the Poor Clares. Responding to this call, Saint Clare entrusted Agnes with the responsibility of becoming the abbess of the newly formed monastery.

Despite her newfound role, Agnes couldn’t escape the pangs of longing for her beloved sister Clare and the other nuns at San Damiano. Her heartfelt letter, filled with a sense of sadness, conveyed the depth of her emotions. Throughout her life, Agnes also played a pivotal role in establishing several other Poor Clare monasteries in northern Italy, spreading the message of faith and devotion.

Agnes was summoned back to San Damiano in 1253 as Clare lay on her deathbed. Following closely in her sister’s footsteps, Agnes too passed away, just three months later.

Saint Agnes’ was canonized as a saint in the year 1753.

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Saint Rose Philippine Duchesne was born on August 29, 1769, in Grenoble, France. She was baptized in the Church of St. Louis and given the name Philip, after the apostle, and Rose of Lima, the first saint of the new continent. At the age of 18, she became a novice at the Convent of the Visitation of Ste. Marie d’en Haut, drawn to the contemplative life.

During the turbulent times of the French Revolution, the religious community was disbanded, and Philippine returned to her family home. There, she dedicated herself to caring for prisoners and assisting those in need. After the Concordat of 1801, she attempted, along with some companions, to reestablish the monastery of Ste. Marie, but their efforts were unsuccessful.

In 1804, Philippine learned about a new congregation called the Society of the Sacred Heart of Jesus. She offered herself and her monastery to the Foundress, Mother Madeleine Sophie Barat. Mother Barat visited Ste. Marie in 1804 and accepted Philippine and several companions as novices in the Society.

As Philippine’s desire for the contemplative life deepened, so did her calling to the missions. She had heard this call since her youth. In a letter to Mother Barat, she shared a spiritual experience she had during a night of adoration before the Eucharist on Holy Thursday. She described spending the entire night in the New World, carrying the Blessed Sacrament to various places, and offering all her sacrifices. She eagerly awaited the moment when she could respond, “I go” to Mother Barat’s call. However, it would be another 12 years before her dream would come true.

In 1818, Philippine’s long-awaited mission became a reality. She was sent to respond to the bishop of the Louisiana territory, who was seeking a congregation of educators to help evangelize the Indian and French children in his diocese. In St. Charles, near St. Louis, Missouri, she founded the first house of the Society outside of France. This humble beginning took place in a log cabin, and it came with all the challenges of frontier life – extreme cold, hard labor, and limited funds. Additionally, Philippine faced the difficulty of learning English, and communication with her beloved France was slow and unreliable. Despite these hardships, she remained deeply connected to the Society in France.

Philippine and four other Religious of the Sacred Heart persevered. In 1818, she established the first free school west of the Mississippi. By 1828, she had founded six houses, all dedicated to educating young women in Missouri and Louisiana. While she loved and served these communities with great dedication, her heart continued to yearn for the opportunity to serve the American Indians.

At the age of 72, no longer serving as superior, Philippine fulfilled her dream when a school for the Potawatomi was opened at Sugar Creek, Kansas. Despite concerns about her health, the Jesuit head of the mission insisted that she come, believing that her presence and prayers would ensure the mission’s success. The Potawatomi Indians honored her with the name “Quah-kah-ka-num-ad,” which means “Woman-Who-Prays-Always.” After a year with the Potawatomi, Philippine’s health could not withstand the demands of village life. In July 1842, she returned to St. Charles, Missouri, though her heart never lost its desire for the missions, particularly the Rocky Mountain missions.

Saint Rose Philippine Duchesne passed away at St. Charles, Missouri, on November 18, 1852, at the age of 83.

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Saint Hugh of Lincoln, born at Avalon Castle in Burgundy, was the son of William, Lord of Avalon. His early years were shaped by tragedy and devotion; following his mother’s death when he was eight, he was brought up in the convent at Villard-Benoit. Embracing religious life early, he was professed at fifteen and became a deacon at nineteen. His spiritual journey led him to the Grande Chartreuse during a visit in 1160, where he chose to become a Carthusian monk and later, ordained.

Hugh’s religious fervor and leadership skills soon saw him rise through the ranks. In 1175, he achieved a significant milestone by becoming the Abbot of England’s first Carthusian monastery, established by King Henry II as atonement for Thomas Becket’s murder. His tenure there was marked by his reputation for holiness and sanctity, drawing many to the monastery and extending his influence across England.

Notably, Hugh was unafraid to challenge authority for moral reasons. He criticized King Henry II for benefiting financially from keeping church Sees vacant. His integrity and reputation for wisdom led to his reluctant acceptance of the position of Bishop of Lincoln in 1186, a role he embraced only under direct orders from the prior of the Grande Chartreuse. As bishop, Hugh revitalized clerical discipline and religious practice in the diocese, becoming known for his wisdom and justice.

Hugh’s commitment to justice extended beyond the church. He was a vocal opponent of the persecution of Jews in England between 1190-91. Courageously, he confronted armed mobs, demanding the release of Jewish victims, exemplifying his commitment to protecting all under his spiritual care.

His later years saw him engage in diplomatic missions, including a significant journey to France on behalf of King John in 1199. This trip, which included visits to the Grande Chartreuse, Cluny, and Citeaux, took a toll on his health. Returning to England in declining health, Hugh continued his duties until his death in London on November 16, following a national council.

Hugh of Lincoln’s life, marked by devotion, courage, and a commitment to justice, led to his canonization in 1220, making him the first Carthusian to receive this honor. His legacy remains a testament to the impact of spiritual dedication and moral courage.

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