Saint John of Egypt, originally a carpenter in Lycopolis (now Assiut, Egypt), felt a divine pull towards a life of solitude. He spent his early years crafting wood under his father’s guidance but soon sought a deeper connection with God, leading him to abandon worldly life for the desert’s isolation.

Mentored for a decade by a venerable hermit, whom he revered as his “spiritual father,” John was imbued with the essence of sanctity. Following his mentor’s death, John’s quest for spiritual depth led him through various monasteries, eager to understand the monastic ways of prayer and existence.

Ultimately, John settled in a secluded cave, ingeniously partitioned into areas for living, working, and prayer. Here, he enclosed himself, only accessible via a solitary window, through which he shared his insights with those who sought his counsel, attracting even Emperor Theodosius I’s attention for guidance.

The local community supported him with food and essentials, drawn by his wisdom and holiness. His reputation as a sage attracted disciples, prompting the construction of a hospice nearby to accommodate the influx of seekers.

Saints such as Augustine and Jerome acknowledged John’s sanctity, marveling at his prophetic abilities and profound insight into the human soul. His healing touch, through the anointment with blessed oil, brought physical relief to many.

Despite his renown, John’s life was marked by asceticism and humility. He fasted until sunset, subsisting on dried fruits and vegetables, shunning meat and warm meals, in a continual quest for spiritual purity. John passed away in 394 at the age of ninety, having devoted his final days entirely to divine communion, departing this world in a posture of prayer.

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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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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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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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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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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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Saint Cuthbert, born in 634 and passing in 687, finds his origins mired in debate; some believe he hailed from Ireland, others argue for Scottish roots. Yet, Bede, the esteemed historian, asserts his British heritage. Following the early loss of his parents, Cuthbert’s early years were spent shepherding, with a possible stint fighting the Mercians, before he embraced monastic life at Melrose Abbey.

In 661, Cuthbert, alongside St. Eata, ventured to Ripon Abbey, a creation of the abbot of Melrose. A shift in ownership to St. Wilfrid under King Alcfrid’s decree saw Cuthbert returning to Melrose in 662, soon ascending to the role of Prior. His dedication to spreading the Christian faith marked this period, intensifying when St. Colman, resisting the Council of Whitby’s endorsement of Roman liturgical norms, left for Ireland with many Lindisfarn monks. With St. Eata now bishop, Cuthbert became Lindisfarn’s Prior.

Cuthbert’s zeal for mission work resumed, drawing vast audiences until, seeking solitude, he retreated to hermitage – initially on a nearby island, later moving to the Farnes Islands near Bamburgh in 676. Despite his reluctance, 685 saw him ordained as bishop of Hexham; a swift arrangement with St. Eata allowed him to oversee Lindisfarn, this time excluding the monastic community.

The final years of his life were devoted to his diocesan duties, ministering to plague victims, performing healing miracles, and prophesying. Cuthbert’s death occurred at Lindisfarn, leaving behind a legacy commemorated on March 20, his feast day.

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The narrative of Saint Joseph, Mary’s husband and Jesus’ earthly guardian, unfolds through Scripture. A carpenter by trade, as evident when Nazarenes questioned, “Is this not the carpenter’s son?” (Matthew 13:55), Joseph’s financial status was modest. His offering of two turtledoves or pigeons for the purification rites (Luke 2:24) was a concession for those unable to afford a lamb, indicating limited means.

Despite this, Joseph hailed from noble ancestry. Although Luke and Matthew’s accounts of his genealogy slightly diverge, both confirm his lineage from David, Israel’s esteemed king (Matthew 1:1-16; Luke 3:23-38). This royal connection is underscored by the angel addressing him as “son of David,” a title bestowed upon Jesus as well.

Joseph’s character was marked by compassion and integrity. Confronted with Mary’s pregnancy before their union, he intended to discreetly end their betrothal to spare her potential disgrace and harm, mindful of the harsh penalties for adultery (Matthew 1:19-25).

His actions demonstrate profound faith and obedience. Upon learning from an angel of Mary’s divine pregnancy, Joseph unhesitatingly accepted her as his wife, disregarding societal judgment. Similarly, he did not hesitate to flee to Egypt to safeguard his family from threats, returning only when divine guidance assured their safety (Matthew 2:13-23).

Joseph’s love for Jesus was evident. He protected the child at great personal cost and treated him as his own, evidenced by Nazareth’s recognition of Jesus as “the son of Joseph” (Luke 4:22). His devotion extended to religious observance, ensuring the family’s annual pilgrimage to Jerusalem for Passover, a challenging feat for a laborer.

Joseph’s absence from the accounts of Jesus’ public ministry, death, and resurrection leads scholars to surmise he had passed away before these events.

Venerated as the patron of the dying, fathers, carpenters, and social justice, Joseph’s life exemplifies humility, faithfulness, and the importance of family and duty. His life is celebrated on March 19, acknowledging his role as Mary’s husband, and on May 1, honoring his contributions as a worker.

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Cyril of Jerusalem, born around 315, witnessed the rise and fall of Arianism within his lifetime, navigating the tumultuous ecclesiastical politics that marked his era. Raised in Jerusalem by Christian parents, Cyril’s early exposure to the city’s sacred sites, pre-renovation, suggests a deep familial and local grounding in his faith. His writings reveal a man deeply concerned with parental respect and familial bonds, extending this care to his sister and nephew, Gelasius, who later achieved sainthood.

Cyril belonged to the Solitaries, a community dedicated to chastity, asceticism, and service, living within urban confines yet apart from its secular engagements. His ecclesiastical journey began as a deacon, progressing to priesthood, under the stewardship of Bishop Maximus. Maximus entrusted him with the catechumen’s education, a role that preserved Cyril’s teachings through congregational notes.

His teachings often navigated the complex discourse around the Divine, arguing for a moderate engagement with incomprehensible mysteries, likening it to partaking in the nourishment of a vast garden without the need to consume all its fruits. This analogy underscored his approach to the divine: seek to honor, not define.

Cyril’s elevation to bishop followed Maximus’s death, a decision mired in controversy due to Arian sympathies attributed to his consecration by Acacius, the Arian bishop of Caesarea. Despite suspicions from both orthodox and Arian factions, Cyril charted a middle course, ultimately defining his legacy apart from these affiliations.

A famine during his tenure tested Cyril’s resolve, prompting him to sell church goods for relief efforts, a decision met with controversy yet reflective of his prioritization of human life over material possessions. This act, while saving many, entangled him in accusations of mismanagement and impropriety, leading to a dispute over jurisdiction with Acacius. The conflict centered not on doctrine but on the authority over Jerusalem, igniting a series of exiles and councils that saw Cyril defending his position and the orthodoxy of his teachings.

Despite being banished multiple times, Cyril’s resilience was evident in his return to Jerusalem under Emperor Julian’s edict, which sought to destabilize the Church by reinstating exiled bishops, irrespective of their doctrinal leanings. Cyril’s later years were marked by further exile and return, navigating through ecclesiastical and imperial politics until the Council of Constantinople in 381. This council vindicated Cyril, condemned Arianism, and recognized his steadfast opposition to heretical views.

Cyril’s final years, post-council, were a period of relative peace in Jerusalem, allowing him to continue his pastoral and theological work until his death in 386. His life, emblematic of the era’s religious strife, reflects a steadfast commitment to orthodoxy, familial duty, and the welfare of his community, hallmarks of his legacy as a defender of faith amidst the vicissitudes of theological and political turbulence.

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