Francesco, named in honor of St. Francis of Assisi, was born to Giuseppa and Grazio Forgione, peasant farmers, in the small Italian village of Pietrelcina on May 25, 1887.

From his childhood, it was evident that he was a special child of God. Francesco was very devout even as a child, and at an early age felt drawn to the priesthood. He became a Capuchin novice at the age of sixteen and received the habit in 1902. Francesco was ordained to the priesthood in 1910 after seven years of study and became known as Padre Pio.

On September 20, 1918, Padre Pio was kneeling in front of a large crucifix when he received the visible marks of the crucifixion, making him the first  stigmatized priest in the history of Church.

The doctor who examined Padre Pio could not find any natural cause for the wounds. Upon his death in 1968, the wounds were no longer visible. In fact, there was no scaring and the skin was completely renewed. He had predicted 50 years prior that upon his death the wounds would heal.

The wounds of the stigmata were not the only mystical phenomenon experienced by Padre Pio.
The blood from the stigmata had an odor described by many as similar to that of perfume or flowers, and the gift of bilocation was attributed to him. Padre Pio had the ability to read the hearts of the penitents who flocked to him for confession which he heard for ten or twelve hours per day. Padre Pio used the confessional to bring both sinners and devout souls closer to God; he would know just the right word of counsel or encouragement that was needed. Even before his death, people spoke to Padre Pio about his possible canonization.

He died on September 23, 1968 at the age of eighty-one. His funeral was attended by about 100,000 people.

On June 16, 2002, over 500,000 Padre Pio devotees gathered in Rome to witness Pope John Paul II proclaim Padre Pio, Saint Pio of Pietrelcina. The Padre Pio Foundation and many benefactors traveled to Rome, San Giovanni Rotondo, Pietrelcina, Piana Romana and many other holy places to celebrate Padre Pio’s Canonization.

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Over six thousand men formed the Theban Legion, a group primarily conscripted from profoundly Christian regions surrounding Thebes, Egypt, which explains the origin of their name. Their dedication and loyalty were evident as they journeyed from the East to Gaul, simultaneously upholding their commitment to the Roman Emperor and their faith in God.

While encamped near Lake Geneva under Emperor Maximian, a pivotal test of their faith occurred. They received orders to both offer sacrifices to the Roman deities and to turn their weapons against fellow Christians. Bound by their unwavering faith, the legion chose to defy this command.

Maximian, incensed by their defiance, decreed their “decimation.” In this brutal order, every tenth soldier would be executed as a chilling lesson. Despite witnessing their comrades fall, the legion remained resilient, not even attempting to defend themselves against this grim fate. Their leader, St. Maurice, became a beacon of hope and encouragement. He declared to Maximian, “We remain your loyal soldiers, yet we are also the faithful servants of the true God. While we will obey in all that’s just, we cannot bear the guilt of shedding innocent blood. We’ve witnessed our brethren’s sacrifice and honor their martyrdom. We bear arms, yet we won’t resist. We’d rather meet an honorable death than live in sin.” In a display of steadfast faith, the soldiers laid down their weapons, awaiting their fate with quiet dignity. The Emperor’s wrath, however, knew no bounds, and he continued the massacres until none remained.

Today, the memory of St. Maurice and the Theban Legion lives on, notably in the town of Saint-Moritz, Switzerland.

Among those remembered from the Theban Legion are:

Saint Alexander of Bergamo
Saint Candidus the Theban
Saint Exuperius
Saint Innocent the Theban
Saint Maurice
Saint Secundus the Theban
Saint Ursus the Theban
Saint Victor of Agaunum
Saint Victor of Xanten
Saint Victor the Theban
Saint Vitalis of Agaunum.

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Saint Matthew, one of the twelve Apostles, penned the first Gospel, a fact consistently upheld by Church tradition and substantiated by the Gospel’s content.

Matthew, the son of Alpheus, was a tax collector in Capernaum when Jesus called him to discipleship. Prior to this life-changing event, he was known as a publican, which meant he was professionally involved in tax collection. Interestingly, he is also recognized as “Levi” in the accounts of Mark and Luke.

Initially, Matthew’s evangelistic endeavors were concentrated within the confines of Palestinian communities. His later years remain shrouded in mystery. There are tales that suggest he might have preached in Ethiopia, while other stories hint at his work in Parthia or Persia. It remains debatable whether he passed away naturally or was martyred for his faith.

Matthew’s Gospel emerged from a palpable need among his Palestinian peers, addressing both believers and skeptics. For the faithful, it was a gesture of solidarity and a source of fortitude against impending adversities, particularly the temptation to revert to Judaism. For the skeptics, it was a testament to the arrival of the Messiah in the form of Jesus, signifying the spiritual realization of the Messianic Kingdom that transcends earthly realms, as Jesus said, “My Kingdom is not of this world.” This Gospel became a response to the query posed by St. John the Baptist’s followers: “Are You the One who is to come, or should we await another?”

Targeting a Palestinian audience, Matthew initially wrote his Gospel in Aramaic, referred to as the “Hebrew tongue” in both the Gospel and Acts of the Apostles. He is believed to have ventured to foreign lands around the time of Herod Agrippa I’s persecution in 42 AD. Some believe he penned his Gospel between 42 AD and the Council of Jerusalem in 50 AD, or perhaps even later. However, the depiction of an undestroyed Jerusalem in his Gospel, without hinting at the city’s prophesized downfall, suggests it was written before the Romans decimated it in 70 AD. This inference aligns with early traditions.

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Saint Eustace, originally a Roman general named Placidus, experienced a profound conversion during a hunting trip.

As he was chasing a majestic stag, the animal suddenly turned to face him. Remarkably, nestled between its antlers, Placidus perceived a crucifix. Accompanying this vision was a voice that identified itself as Jesus, revealing to Placidus that he was unknowingly venerating Him. This voice further prophesied that Placidus would endure sufferings for his faith.

Embracing this divine calling, Placidus, along with his wife and two sons, were baptized as Christians. He took the name Eustace, and his family’s names became Theopista, Agapetus, and Theopestus. However, their newfound faith brought challenges; Eustace was publicly denounced as a Christian, leading to the confiscation of his property and the loss of his family, who were taken away.

Emperor Trajan, recognizing his abilities as a general, later summoned Eustace back to fend off barbarians threatening Rome. Successfully repelling the invaders, Eustace and his family, now all devout Christians, stood firm in their faith by declining to offer sacrifices to the pagan gods during the victory celebrations.

Infuriated by their defiance, Trajan ordered the family to be thrown to the lions. But instead of attacking, the lions gently played around them. Seeing this, the authorities then decided to seal Eustace and his family inside a bronze bull, subjecting them to a horrifying death by roasting.

Today, Saint Eustace is honored as one of the Fourteen Holy Helpers and is venerated especially by hunters. Artistic depictions often portray him in noble attire alongside the iconic stag with the crucifix between its horns.

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Januarius, the bishop of Beneventum, along with his deacons Socius and Festus, and lector Desiderius, suffered intense torture during the Diocletian persecution around 304 AD. Miraculously, even amidst severe torment, they remained unharmed.

Attempts to unleash wild beasts on them failed as the animals refrained from attacking. They were eventually beheaded at Puteoli, and their remains were respectfully buried in nearby cities. Over time, the relics of St. Januarius found their way to Naples, where he is venerated as the patron saint.

One of the most renowned miracles associated with St. Januarius is the liquefaction of his blood. Stored in a sealed glass vial, the saint’s congealed blood turns liquid and starts to froth and bubble, especially when placed near his skull. This phenomenon is witnessed at least thrice a year: on his feast day, the first Sunday of May, and on other significant occasions. The occurrence is so regular that it’s become a symbol of hope for many, signifying a year free from calamities. Notably, in 1939, marking the onset of World War II, the blood didn’t display its usual activity.

Cardinal Schuster, in his Liber Sacramentorum (vol. 8, p. 233), remarked upon witnessing this phenomenon firsthand. He emphasized that after considering various scientific investigations, it seems challenging to find a natural explanation for this extraordinary event.

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Saint Joseph of Cupertino is the patron of travelers, aviators, astronauts, individuals with learning disabilities, and those faced with exams. Canonized in 1767, his life was a blend of simplicity, deep faith, and the extraordinary.

As a child, Joseph wasn’t known for his wit or intelligence. But what he lacked in learning, he made up for in devotion. He constructed a humble altar, a testament to his early piety, where he would pray the rosary. A debilitating episode of ulcers in his childhood was miraculously healed after a hermit anointed him with oil from a lamp burning in honor of Our Lady of Grace.

At 17, Joseph’s quest for spiritual fulfillment began. Initially rejected by the Friars Minor Conventuals due to his limited education, he was briefly inducted as a Capuchin. However, his uncontrolled ecstatic episodes made his continuation in the order untenable. In his twenties, the Franciscan friary near Cupertino opened its doors to him. Though his academic pursuits remained challenging, he flourished in his devotion and service, often found engrossed in tasks like gardening, tending to animals, and assisting in the kitchen. Occasionally, he’d be spotted drifting aimlessly, unaware of his surroundings.

While his learning disability remained a hurdle, divine intervention seemed at play during his deacon candidacy. Asked randomly by a bishop to elaborate on “Blessed is the womb that bore thee,” Joseph’s response was so profound that he was ordained. His ordination as a priest followed suit in 1628 under rather serendipitous circumstances.

Joseph’s extraordinary mystical experiences came to the fore on October 4, 1630, during a procession celebrating Saint Francis of Assisi. To the astonishment of onlookers, Joseph levitated, floating above them. Overwhelmed by the experience, he retreated to his mother’s residence in embarrassment. But these miraculous levitations persisted. Simple triggers like hymns, mentions of Jesus or Mary, or the euphoria of Mass would often find him airborne. So profound was this phenomenon that even an audience with Pope Urban VIII wasn’t exempt. As he knelt to revere the Pope, Joseph found himself lifted off the ground, only to descend on the order of his superior.

Known for his purity, a sweet aroma often emanated from Joseph. Conversely, he could detect the foul scent of sin, urging those afflicted to cleanse their souls via confession.

Ailing in August 1663, Joseph’s final Mass on the Feast of the Assumption was marked with ecstasies and levitation. Recognizing his imminent departure, he metaphorically referred to his body as a ‘jackass’ scaling a mountain. On September 18, 1663, surrounded by liturgical chants and after receiving the final sacraments, he passed away.

Vast crowds attended his burial at the chapel of the Immaculate Conception. His sanctification by Pope Clement XIII in 1767 further solidified his legacy. Today, his remains rest beneath a grand marble altar in the Church of St. Francis in Osimo, Italy.

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Saint Hildegard of Bingen, often referred to as the “Sybil of the Rhine,” was an extraordinary figure in the Middle Ages. Born in 1098 into a noble and affluent family at Bermersheim, Alzey, she displayed brilliance in numerous fields during a time when women seldom gained prominence or respect.

At just eight years old, Hildegard entered the Benedictine Abbey of Disibodenberg as an oblate. By 1115, she committed herself to a religious life there. She became the leader, or magistra, of her religious community around 1136 after the passing of Jutta of Sponheim. Guided by the Benedictine Rule, which advocates for spiritual equilibrium and moderate asceticism, Hildegard founded a monastery near Bingen around 1150. Later, in 1165, she established another across the Rhine river, overseeing both as the Abbess.

Inside her monastic communities, Hildegard prioritized the well-being, both spiritual and material, of her sisters. She emphasized the importance of community, culture, and the liturgy. Beyond the monastic walls, she played a dynamic role in bolstering Christian faith and practices, confronting heretical movements like the Cathars, and promoting ecclesiastical reforms. Her significant influence led her to preach in various cathedral churches across cities such as Cologne, Trier, and Bamberg. Even Popes Hadrian IV and Alexander III recognized her contributions, inviting her for vital apostolic missions.

Hildegard’s writings, derived from profound mystical experiences, offer deep insights into divine revelations, expressing God’s love with clarity. From childhood, she experienced visions that she transcribed with the assistance of her spiritual advisor, the Benedictine monk Volmar, and fellow religious, Richardis von Stade. Saint Bernard of Clairvaux and Pope Eugene III, both contemporaries, acknowledged and encouraged her spiritual writings.

Her vast and varied oeuvre encompasses theology, mysticism, medicine, and natural sciences. She communicated with a broad spectrum of individuals, from laypeople to popes, through around four hundred letters that have survived. Additionally, Hildegard made notable contributions to sacred music. Among her principal works are the Scivias, Liber Vitae Meritorum, and the Liber Divinorum Operum, which detail her visions and the divine instructions she received. She also penned 58 sermons directed towards her religious sisters.

Hildegard’s unparalleled contributions, spanning theology to music, set her apart as one of the Middle Ages’ most prolific female authors. She passed away in 1179.

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Pope Saint Cornelius, whose feast is celebrated on September 16th, ascended to the papacy after the passing of Pope Fabian. His election, however, was delayed for over a year due to the relentless persecution of Christians by Decius.

One of the primary challenges during Cornelius’s tenure was addressing the fate of Christians who renounced their faith during these times of oppression. He faced a dilemma: on one side were the confessors who believed in leniency without necessitating penance from the apostates. Opposing them were the Rigorists, led by a Roman priest named Novatian, who argued that those who lapsed from their faith (known as the lapsi) were beyond the Church’s redemption. Novatian took his beliefs to the extreme by proclaiming himself the true Pope, becoming history’s first antipope.

Amid this contention, Cornelius championed a balanced view. He aligned with St. Cyprian, the Bishop of Carthage, against the ambitions of Novatus and his accomplice, Felicissimus. Novatus had instated Felicissimus as a rival bishop against Cyprian during his stay in Rome. Despite the challenges, Pope Cornelius maintained that with genuine repentance and appropriate penance, lapsi could be readmitted into the Church’s fold and partake in the sacraments.

His stance received affirmation in October 251, when a gathering of Western bishops in Rome upheld his leadership, denounced Novatian’s doctrine, and excommunicated both him and his adherents. However, peace was short-lived. In 253, persecution against Christians resumed under the rule of Emperor Gallus. This resurgence of hostility led to Cornelius’s exile to Centum Cellae (now Civita Vecchia). There, facing harsh conditions, he met his end, earning the title of martyr.

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In 1239, the seven founders of the Servite Order established the sorrows of Mary, as she stood under the Cross, as the central devotion of their order. This took place five years after they settled on Monte Senario.

The feast began with a 1413 provincial synod in Cologne to atone for the actions of the iconoclast Hussites. Originally named “Commemoratio angustix et doloris B. Marix V”, its focus was solely on Mary’s sorrow during Christ’s Crucifixion and Death. Initially, this feast was predominantly celebrated in dioceses of North Germany, Scandinavia, and Scotland. Depending on the region, it was known by different titles and observed on various dates, mainly during Eastertide or after Pentecost.

Several rhythmical offices, sequences, and hymns from the end of the 15th century suggest that in many dioceses, the feast began to encompass either:

1. Five sorrows, from Christ’s imprisonment to burial.
2. Seven sorrows, spanning Mary’s entire life.

By the late 16th century, the feast had expanded to parts of southern Europe. Different communities observed it on various dates, with varying titles. Notably, in 1727, Benedict XIII extended the feast to the entire Latin Church under the title “Septem dolorum B.M.V.”. However, its essence remained rooted in Mary’s Compassion at the Cross. The renowned “Stabat Mater” by Giacopone da Todi (1306) became integral to its Mass and Office.

A second, distinct feast emerged in 1668, specifically for the Servites, observed on June 9 and September 15. This feast celebrated the seven sorrows of Mary:

1. The prophecy of Simeon.
2. The flight into Egypt.
3. The loss of the Holy Child in Jerusalem.
4. Meeting Jesus en route to Calvary.
5. Standing at the foot of the Cross.
6. The removal of Jesus from the Cross.
7. The burial of Christ.

The feast gained traction, spreading to Spain in 1735 and Tuscany in 1807. Pius VII further extended it to the Latin Church in 1814.

Certain regions, like Goa in India and Braga in Portugal, observe a feast titled “B.M.V. de pietate” on the third Sunday of October. It pays homage to the sorrowful mother with a rich medieval office. Spanish-speaking countries have a unique devotion named “N.S. de la Soledad”, reflecting on Mary’s solitude on Holy Saturday. This particular tradition traces its roots back to Queen Juana, who mourned the untimely death of her spouse, Philip I, King of Spain, in 1506.

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The Feast of the Exaltation of the Cross, also known as the Triumph of the Cross, commemorates the Holy Cross through which Jesus Christ brought redemption to the world. This veneration of Christ’s Cross can be traced back to the fourth century.

The genesis of this tradition is associated with Saint Helen, mother of Constantine. On September 14, 326, during a pilgrimage to Jerusalem, she miraculously discovered the True Cross. In honor of this momentous find, Constantine erected the Church of the Holy Sepulchre at the discovery site. On the same journey, Saint Helen also commissioned the construction of two more churches: one close to Bethlehem’s Grotto of the Nativity and another near the Mount of the Ascension in Jerusalem.

The significance of this feast became particularly prominent in the Western Church in the seventh century. This was following the return of the Holy Cross to Jerusalem by the Byzantine emperor Heraclitus in 629 after he defeated the Persians, who had previously taken it. However, in 1187, the Holy Cross fell into the hands of the Muslim leader Saladin during the Battle of Hattin. Legend has it that Saladin paraded the Holy Relic through the streets of Jerusalem, dragging it behind his horse.

For Christians, the act of “exalting” or raising the Cross is a form of worship. It is not just the wooden or metal cross that is venerated, but what it stands for: the sacrifice of Jesus Christ, who endured unimaginable pain on this Roman implement of torture to offer humanity redemption from sin and eternal death. It encapsulates the entirety of Jesus’ Passion, Crucifixion, and subsequent Resurrection.

The Cross holds an unparalleled position in the Christian faith, symbolizing the foundational event of Christianity. This emblem of faith has given birth to several rituals and practices such as making the Sign of the Cross, marking the head, lips, and heart during the Gospel reading, undertaking the Stations of the Cross, and reverently kissing the crucified image of Christ on Good Friday.

The presence of the crucifix, which showcases Christ on the Cross, in Christian homes, churches, educational establishments, and other institutions, or even wearing it as a personal ornament, serves as a perennial reminder of Christ’s triumph over sin and death. Through His sacrifice on the Cross, He emerged victorious!

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