The lives and names of Saints Joachim and Anne, who are known as the parents of Mary and grandparents of Jesus Christ, are derived from non-canonical, or apocryphal, literature.

This includes the Gospel of the Nativity of Mary, the Gospel of Pseudo-Matthew, and the Protoevangelium of James. It’s important to note that the earliest version of the Protoevangelium, which seems to be the primary source for the other two, dates back to around 150 AD. However, we should approach its assertions with a degree of skepticism given that they are based solely on this text.

In the Eastern tradition, the Protoevangelium was highly respected, and parts of it were read during the feasts of Mary by the Greeks, Syrians, Copts, and Arabians. However, the Western Church Fathers initially rejected it until the 13th century when its contents were incorporated into Jacobus de Voragine’s “Golden Legend”. After this point, the story of St. Anne became widely known across the West and she evolved into one of the Latin Church’s most venerated saints.

The Protoevangelium provides the following narrative: Joachim and Anne, a wealthy and devout couple, lived in Nazareth but were childless. On a feast day, when Joachim went to the temple to offer a sacrifice, he was turned away by a man named Ruben, who claimed that childless men were unworthy of admission. This left Joachim feeling deep sorrow, and he retreated to the mountains to lament in solitude.

Meanwhile, Anne learned why her husband had been absent for so long. In her distress, she pleaded with the Lord to lift the curse of barrenness from her, vowing to dedicate her future child to God’s service. Their prayers were heard, and an angel appeared to both of them. The angel told Anne, “The Lord has seen your tears; you will conceive and give birth, and your child will be a blessing for the entire world.” The same promise was given to Joachim, who then returned to his wife.

When Anne gave birth to a girl, they named her Miriam, which is another name for Mary.

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James, the son of Zebedee and brother of John the Evangelist, was one of the original twelve apostles called by Jesus Christ.

His call to discipleship took place as he worked on a fishing boat in the Sea of Galilee alongside his father and brother, reminiscent of Jesus’ earlier calling of another pair of fishing brothers, Peter and Andrew. The account, recorded in Mark 1:19-20, describes how James and John promptly left their father and their livelihood to follow Jesus.

Being part of the inner circle, James was among the select three disciples privileged to witness significant biblical events. These included Jesus’ Transfiguration, the resurrection of Jairus’s daughter, and Jesus’ anguished prayer in the Garden of Gethsemane.

Two Gospel incidents shed light on James’ temperament and that of his brother John. One, as described in Matthew 20:22, revolves around a request for seats of honor in the heavenly kingdom. Whether this request came from James and John or their mother, as some accounts suggest, Jesus’ response was the same. He prophetically told them they would share in his baptism of suffering but clarified that granting positions of honor was the prerogative of the Father.

This event provoked indignation among the other disciples and served as an opportunity for Jesus to underscore the virtue of humble service. He taught them that true leadership and authority come from serving others, a principle exemplified in his sacrificial life.

James and John, also known as the “sons of thunder,” lived up to their nickname on an occasion when the Samaritans refused to welcome Jesus. Reacting impulsively, they asked Jesus if they should call down fire from heaven to consume the Samaritans, an idea swiftly rebuked by Jesus.

James holds the unfortunate distinction of being the first apostle to be martyred, as recorded in Acts 12:1-3. King Herod, seeking to please the Jews, had James killed by the sword and subsequently arrested Peter.

This account refers to James, often known as James the Greater, distinct from James the Lesser (celebrated on May 3), and James, the author of the Letter of James and the leader of the Jerusalem community.

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Saint Charbel Makhlouf was born on May 8, 1828, in Biqa-Kafra, a small village nestled in northern Lebanon’s high mountains. His parents, poor by means, had five children, with Joseph, later known as Charbel, being the youngest. Brought up in a devout family, he developed a deep-seated piety and love for God from an early age. His childhood was marked by solitude, prayer, and detachment from worldly concerns.

At the age of twenty-three, he left home, drawn towards a religious vocation as a monk and hermit. He joined the Lebanese Maronite Order, established in Lebanon in 1695 and officially recognized by Pope Clement XII in 1732.

Charbel first resided in the Monastery of Our Lady of Mayfouk, located north of Jebeil, before being transferred to the Monastery of Saint Maroun at Annaya, which was part of the Lebanese Maronite Order. Here, he continued his Novitiate until 1853, taking vows of Poverty, Chastity, and Obedience, and adopting the name “Charbel.” Despite facing trials and doubts from some about his vocation, including his own family, he remained resolute and unshaken in his path.

After professing his solemn monastic vows, Charbel was sent to the Monastery of Kfifan, where he studied theological subjects and was ordained a priest in 1859. Subsequently, he was posted back to the Monastery of Saint Maroun in Annaya. His humility, fidelity to duty, and virtuous life, akin to an angel’s, made him a revered figure.

He spent sixteen years as a priest at Saint Maroun’s. His superiors, recognizing his deep desire and calling for a hermit’s life, permitted him to move into the hermitage of St. Peter and St. Paul in 1875. Located approximately a mile from the monastery, he lived there, practicing mortification and self-denial, which served as an inspiration to all.

For Saint Charbel, living as a hermit was not just a vocation, but a divine calling. The goal of his religious life was the sanctification of his soul through faith, hope, and charity. He strived to achieve this by means of prayer, manual labor, fasting, and self-detachment, all to a heroic degree. For twenty-three years, he lived as a hermit, until his passing on December 24, 1898.

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Saint Bridget, often referred to as Birgitta, was born in 1303, traditionally on June 14th, in Upland, Sweden’s primary province. Her father, Birger, was the governor of the region, while her mother, Lady Ingeborg of Finsta, was the daughter of the governor of East Gothland. Bridget’s spiritual life was greatly shaped by two visions she had as a child. When she was just seven, she had a vision where the Virgin Mary crowned her, and at ten, she had a dream of Christ, injured and bleeding, after listening to a sermon about the Passion.

When Bridget was 11, her mother died, and she went to live with her aunt. In 1316, despite her reservations, she married Ulf Gudmarsson in obedience to her family’s wishes. The couple had eight children – four boys and four girls. Tragically, two of their sons died young. Of the remaining children, Karl was worldly yet deeply devoted to the Virgin Mary. Birger, despite being married, later became his mother’s companion and escorted her body back to Sweden for burial. Three of Bridget’s daughters married and stayed in Swedish society, except for Ingebord, who became a Cistercian nun.

Twenty-eight years into their marriage, Ulf passed away, and Bridget was free to pursue the life of penance she had always desired. She moved near the Cistercian monastery at Alvastra, where she outlined the Rule and Office for a religious order she felt called to establish, though she would never live to see it come to fruition. Two years later, in 1344, Bridget moved to Rome, where she spent the rest of her life until her death in 1373. She was canonized as a saint just 18 years later in 1391.

Saint Bridget was known for her prophetic gifts and miraculous healings. Following her husband’s death, she led an ascetic life, marked by minimal eating, brief sleep, constant prayer, and rigorous adherence to a spiritual rule. She was dedicated to various forms of charity, even resorting to begging. She received numerous divine inspirations, either documented by her chaplain and translated into Latin as her ‘Revelations,’ or written as letters to popes, cardinals, and secular rulers of her time, urging them to reform their wicked ways. Throughout Sweden and Rome, Saint Bridget was either vehemently despised or revered as a saint. She was described as a ‘strong and full of courage’ woman who was ‘homely, kind, and had a laughing face.’

Today, the Bridgettine order of nuns, founded by Saint Bridget, exists without monks and is home to twelve convents. Syon Abbey in Devonshire, England, is the only religious house that has maintained an unbroken organic continuity since the Reformation. All Bridgettines pray for the restoration of their mother house at Vadstena in Sweden, which began after Saint Bridget’s death under the stewardship of her daughter, Saint Catherine of Sweden, and the patronage of a bishop who had been a tutor to Bridget’s sons. In line with their founder’s vision, the Bridgettines hold a special devotion to the Virgin Mary and the Passion of Christ.

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St. Mary Magdalene holds an esteemed position in the Bible, second perhaps only to the mother of Jesus herself. Despite this, she’s often been subject to misconceptions and unfounded stories.

Famously referred to as the “Apostle to the Apostles,” Mary Magdalene was consistently present during significant moments in Jesus’ life. She was among those who supported Jesus and his Twelve Disciples with her resources. Notably, she witnessed Jesus’ crucifixion and the subsequent discovery of his empty tomb. Remarkably, it was she who was first granted the privilege of the awareness of the Resurrection.

Her moniker, ‘Magdalene,’ originated from her residence in Magdala, a Gentile town located in northern Galilee. Despite her Jewish roots, she adopted the culture and manners of a Gentile, due to her surroundings.

A persistent myth in the Church inaccurately identifies Mary Magdalene as the unnamed sinful woman in Luke 7:36-50 who anointed Jesus’ feet. However, modern Scripture scholars highlight the absence of any scriptural evidence to support this mix-up. Mary Magdalene, also known as the one “of Magdala,” is instead recognized as the woman from whom Jesus cast out “seven demons” (Luke 8:2)—suggesting she suffered either from severe demonic possession or, possibly, a grave illness.

Father W.J. Harrington, O.P., in the New Catholic Commentary, asserts that the mention of “seven demons” does not imply Mary’s immoral life, a supposition drawn from incorrectly associating her with the anonymous woman in Luke 7:36. Similarly, Father Edward Mally, S.J., in the Jerome Biblical Commentary, concurs that the western romantic tradition mistakenly identifies her as the sinner in Luke 7:37.

According to pious legend, 14 years after Jesus’ death, St. Mary, along with Sts. Lazarus, Martha, Maximin, Sidonius, her maid Sera, and St. Anne’s body, was put in a boat devoid of sails or oars by the Jews. They drifted to the shores of Southern France. Here, St. Mary spent her remaining years as a contemplative in a cave called Sainte-Baume. Miraculously, she was sustained by the Holy Eucharist, given to her daily by angels as her only nourishment.

At the age of 72, just before her death, she was miraculously transported to St. Maximin’s chapel, where she received the last sacraments.

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Saint Lawrence of Brindisi, renowned for his extraordinary language proficiency, mastered not just his native Italian but also Latin, Hebrew, Greek, German, Bohemian, Spanish, and French. This unique ability set the stage for his extraordinary contributions to the Christian faith.

Born on July 22, 1559, Lawrence, then known as Julius Caesar or Caesare in Italian, tragically lost his parents at a young age. His upbringing was overseen by his uncle, who ensured he received a quality education at the College of St. Mark in Venice.

Lawrence’s journey into spiritual life began when he joined the Capuchin Franciscan Order in Venice at the young age of 16, and it was here that he adopted his new name. His intellectual journey continued as he pursued studies in philosophy and theology at the University of Padua, eventually being ordained a priest at 23.

Lawrence’s linguistic skills allowed him to study the Bible in its original languages. His profound understanding of Hebrew so impressed the Jewish rabbis that they suspected he was a converted Jew. His contributions to Christian-Jewish dialogue were so significant that Pope Clement VIII enlisted him to preach to the Jews in Italy.

Over time, Lawrence’s scholarly work took form, culminating in a 15-volume edition of his writings published by the Capuchins in 1956. These works largely consisted of sermons rooted deeply in scriptural quotations, highlighting his commitment to biblical teachings. He also penned a commentary on Genesis and multiple treatises challenging Martin Luther’s doctrines.

Simultaneously, Lawrence was ascending the ranks of the Capuchin Order due to his combination of scholarly brilliance, human compassion, and leadership skills. At only 31, he was elected the major superior of the Capuchin Franciscan province of Tuscany. His effectiveness in leadership was recognized widely, leading to his election as the minister general of the Capuchins in 1602. Under his leadership, the Order experienced significant growth and expansion.

Beyond his administrative duties, Lawrence also served as a papal emissary and peacemaker, roles that took him to various foreign lands. A peace mission in his native kingdom of Naples even led him to Lisbon to engage with the king of Spain. Unfortunately, it was during this journey that he fell seriously ill, leading to his demise in 1619.

Lawrence’s impact was commemorated through his canonization in 1881 and his proclamation as a Doctor of the Church by Pope John XXIII in 1959.

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Saint Joseph Barsabas, one of the seventy-two original disciples of Christ, was considered to replace Judas, the infamous apostle who betrayed the Lord. Yet, when St. Matthias was chosen instead, St. Joseph remained undeterred and joyous in the Lord’s presence.

This anecdote comes from the teachings of St. Chrysostom, who admired St. Joseph’s acceptance and resilience.

Following the scattering of the disciples, St. Joseph embarked on an evangelical mission, spreading the teachings of the gospel to diverse nations. His miracles are plentiful and, perhaps, the most striking among them was his ability to ingest poison without suffering any harm, as recorded by Papias and Eusebius.

Due to his extraordinary piety and unwavering devotion to faith, St. Joseph was fondly known as ‘the Just.’ As tradition unfolds, St. Joseph continued his journey, eventually ascending to the position of Bishop of Eleutheropolis.

However, this revelation carries an intriguing historical context, for Eleutheropolis, in the 1st century, was nothing more than a humble village. Its unfortunate inhabitants, along with many others, were massacred and enslaved by Vespasian in AD 68.

Eventually, St. Joseph met a heroic end, becoming a martyr in the very place he served as Bishop. Today, he is venerated as Saint Justus of Eleutheropolis, a symbol of his remarkable piety and enduring faith.

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Justa (born 268 AD) and Rufina (born 270 AD), two devout Christian women from Seville, Spain, lived by selling earthenware.

Unwilling to participate in or support idolatrous practices, they declined to sell their wares for use in pagan ceremonies. When their refusal incited worshippers to break their stock, Justa and Rufina retaliated by toppling an idol of a false goddess. The enraged townspeople reported them to the governor for their unwavering commitment to their faith.

Brought before the prefect, they boldly confessed their allegiance to Christ. In response, he ordered their bodies to be stretched on the rack and their sides to be lacerated with hooks. A pagan idol was placed near the rack alongside incense, a subtle suggestion that offering a sacrifice could lead to their release. But their faith remained unshaken.

In the course of this brutal torture, Justa met her untimely death. Upon seeing this, the judge commanded that Rufina be strangled. Following their executions in 287 AD, their bodies were consigned to the flames.

Justa and Rufina are held in especially high regard in Spain, their names symbolizing the fortitude of historical martyrs in the face of religious persecution.

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Born in Solero, Piedmont around 1048, Saint Bruno of Segni emerged as a remarkable figure in Italy, both for his intellectual prowess and for his eminent spirituality. Serving in multiple prestigious roles such as Benedictine bishop, Vatican librarian, and cardinal legate, Bruno’s legacy spans over a lifetime dedicated to the Church, before he passed away in 1123.

Bruno’s education began in his hometown’s Benedictine monastery and furthered in Bologna, post which he was ordained and became a canon of Sienna. His profound learning and exceptional piety didn’t go unnoticed; he was summoned to Rome where his prudent counsel was greatly sought after by four consecutive popes.

During a Roman synod in 1079, Bruno’s theological acumen was evident as he compelled Berengarius of Tours, a denier of the real presence of Our Lord in the Holy Eucharist, to retract his heresy. He also held a close friendship with Gregory VII, who consecrated him as the Bishop of Segni in 1080. Despite being offered the cardinalate, Bruno’s humility led him to decline. Known as “the brilliant defender of the church,” Bruno showcased an invincible courage in championing ecclesiastical reform and staunchly denouncing lay investiture, even labelling it heretical.

In 1095, Bruno accompanied Pope Urban II to the Council of Clermont, which marked the initiation of the First Crusade. Seven years later, he embraced monastic life at Monte Casino, where he was elected abbot in 1107 without giving up his episcopal duties. He stood with many bishops from Italy and France in opposition to the “Privilegium,” a treaty that Henry V of Germany had coerced from Pope Paschal II. Bruno openly criticized the pope for this agreement that partly conceded the unacceptable claim of investiture of ring and crosier upon bishops and abbots to the German king. In response to his vocal opposition, Paschal II ordered Bruno to relinquish his abbey and resume his episcopal duties.

Nonetheless, Bruno remained unyielding in his dedication to his flock’s welfare and the larger interests of the Church until his death. Pope Lucius III canonized him in 1183, and his feast is celebrated on July 18th. Bruno left behind a rich literary legacy, primarily comprising scriptural works, which include commentaries on the Pentateuch, the Book of Job, the Psalms, the four Gospels, and the Apocalypse.

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Saint Alexis was the only child of a wealthy Roman senator, born into a devout Christian family. His upbringing instilled in him a strong sense of charity and kindness, particularly towards the impoverished. Despite his personal aspiration to renounce his wealth and prestige, Alexis found himself in an arranged marriage with a rich bride, a match set up by his parents.

Yielding to his parents’ wishes, Alexis married, but on his wedding day, he secured his wife’s understanding and permission to pursue his spiritual path. Disguising his identity, Alexis journeyed to Syria, choosing to live in extreme poverty near a Church dedicated to the Virgin Mary.

Seventeen years later, a remarkable incident took place. A picture of the Virgin Mary miraculously spoke, revealing to the local people that the beggar living near the church was a profoundly holy man, referring to him as “The man of God.” With his anonymity shattered and fame imminent, Alexis sought refuge from the attention, returning to Rome.

Upon his arrival, Alexis, still unrecognizable, was permitted by his parents, who were always generous to the poor, to live in his own family home. He found modest shelter in a corner under the stairs, a space he occupied for the next seventeen years. Alexis ventured out only for prayer at the church and to share lessons about God with children.

Despite the servants’ frequent harsh treatment of him, Alexis remained silent about his true identity. He withstood these challenges with extraordinary courage and resilience, choosing a life of humility over alleviating his own suffering.

After Alexis’s death, a note discovered on his body unveiled his true identity and explained the life of penance he had led since his wedding day, all for his unwavering love of God. This remarkable revelation further amplified the depth of his devotion and the enormity of his self-sacrifice.

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