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Not much is known about the life of Saint Gatian, but we do know that he was the first bishop of Tours in France, and is said to be a disciple of Saint Denis of Paris. Arriving in Gaul, a pagan land, completely untouched by the Good News, Gatian scattered the first seeds of the faith in the region of Tours, laying the foundations of the Church in the city of the great Saint Martin.

Saint Gatian died in 337.

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Born sometime between 360-365, this pious, charitable, and wealthy disciple of St. John Chrysostom came from an illustrious family in Constantinople. Her father (called by the sources Secundus or Selencus) was a “Count” of the empire. One of her ancestors, Ablabius, filled the consulor office in 331, and was also praetorian prefect of the East.

As Olympias was not thirty years of age in 390, she cannot have been born before 361. Her parents died when she was quite young, and left her an immense fortune. In either 384 or 385 she married Nebridius, Prefect of Constantinople. St. Gregory of Nazianzus, who had left Constantinople in 381, was invited to the wedding, but wrote a letter excusing his absence (Ep. cxciii, in P.G., XXXVI, 315), and sent the bride a poem (P.G., loc. cit., 1542 sqq.). Within a short time Nebridius died, and Olympias was left a childless widow. She steadfastly rejected all new proposals of marriage, determining to devote herself to the service of God and to works of charity. Nectarius, Bishop of Constantinople (381-97), consecrated her deaconess.

On the death of her husband, the emperor had appointed the urban prefect administrator of her property, but in 391 (after the war against Maximus) he restored to her the administration of her large fortune. She built beside the principal church of Constantinople a convent, into which three relatives and a large number of maidens withdrew with her to consecrate themselves to the service of God. When St. John Chrysostom became Bishop of Constantinople in 398, he acted as spiritual guide of Olympias and her companions, and, as many undeserving approached the kind-hearted deaconess for support, he advised her as to the proper manner of utilizing her vast fortune in the service of the poor (Sozomen, “Hist. eccl.”, VIII, ix; P.G., LXVII, 1540). Olympias resigned herself wholly to Chrysostom’s direction, and placed at his disposal ample sums for religious and charitable objects. Even the most distant regions of the empire received her benefactions to churches and the poor.

When Chrysostom was exiled, Olympias supported him in every possible way, and remained a faithful disciple, refusing to enter into communion with his unlawfully appointed successor. Chrysostom encouraged and guided her through his letters, of which seventeen are extant (P.G., LII, 549 sqq.). These are a beautiful memorial of the noble-hearted, spiritual daughter of the great bishop.

Olympias was also exiled, and died a few months after Chrysostom on July 25, 408, probably at Nicomedia. After her death she was venerated as a saint. A biography dating from the second half of the fifth century, which gives particulars concerning her from the “Historia Lausiaca” of Palladius and from the “Dialogus de vita Joh. Chrysostomi”, proves the great veneration she enjoyed. During he riot of Constantinople in 532, the convent of St. Olympias and the adjacent church were destroyed.

Emperor Justinian had it rebuilt, and the prioress, Sergia, transferred there the remains of the foundress from the ruined church of St. Thomas in Brokhthes, where she had been buried. We possess an account of this translation by Sergia herself. The feast of St. Olympias is celebrated in the Greek Church on July 24, and in the Roman Church on December 17.

Source: The Catholic Encyclopedia

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St. Jose Manyanet y Vives was born on January 7, 1883 in Catalonia, Spain. At the age of five, José’s mother dedicated him to the Virgin Mary, and later entered the seminary while still a youth. He was ordained in 1859 and served as the secretary of the bishop of Urgell, the seminary librarian, and the chancery administrator before responding to the call to found two religious congregations.

He founded the Congregation of the Sons of the Holy Family in 1864, and the Missionary Daughters of the Holy Family of Nazareth 10 years later, both dedicated to the education and protection of the Christian family, as well as education and parish ministry.

He also founded several schools and centers, encouraged devotion to the Holy Family, and wrote many books on issues surrounding the family and spiritual guidance. Also, in the cultural ambit he worked for the construction of the Servant of God Antonio Gaudí’s masterpiece, the Temple of the Holy Family in Barcelona, Spain.

He suffered from physical illnesses all his life, particularly due to two open wounds in his sides for the last 16 years of his life. He died on December 17, 1901 in Spain, and was canonized May 16, 2004 by Pope John Paul II.

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St. Juan Diego

Feast date: Dec 09

On Dec. 9, Roman Catholics celebrate St. Juan Diego, the indigenous Mexican Catholic convert whose encounter with the Virgin Mary began the Church’s devotion to Our Lady of Guadalupe.

In 1474, 50 years before receiving the name Juan Diego at his baptism, a boy named Cuauhtlatoatzin — “singing eagle” — was born in the Anahuac Valley of present-day Mexico. Though raised according to the Aztec pagan religion and culture, he showed an unusual and mystical sense of life even before hearing the Gospel from Franciscan missionaries.

In 1524, Cuauhtlatoatzin and his wife converted and entered the Catholic Church. The farmer now known as Juan Diego was committed to his faith, often walking long distances to receive religious instruction. In December of 1531, he would be the recipient of a world-changing miracle.

On Dec. 9, Juan Diego was hurrying to Mass to celebrate the Feast of the Immaculate Conception. But the woman he was heading to church to celebrate came to him instead.

In the native Aztec dialect, the radiant woman announced herself as the “ever-perfect holy Mary, who has the honor to be the mother of the true God.”

“I am your compassionate Mother, yours and that of all the people that live together in this land,” she continued, “and also of all the other various lineages of men.”

She asked Juan Diego to make a request of the local bishop. “I want very much that they build my sacred little house here” — a house dedicated to her son Jesus Christ, on the site of a former pagan temple, that would “show him” to all Mexicans and “exalt him” throughout the world.

She was asking a great deal of a native farmer. Not surprisingly, his bold request met with skepticism from Bishop Juan de Zumárraga. But Juan Diego said he would produce proof of the apparition, after he finished tending to his uncle whose death seemed imminent.

Making his way to church on Dec. 12, to summon a priest for his uncle, Juan Diego again encountered the Blessed Virgin. She promised to cure his uncle and give him a sign to display for the bishop. On the hill where they had first met he would find roses and other flowers, though it was winter.

Doing as she asked, he found the flowers and brought them back to her. The Virgin Mary then placed the flowers inside his tilma, the traditional cloak-like garment he had been wearing. She told him not to unwrap the tilma containing the flowers until he had reached the bishop.

When he did, Bishop Zumárraga had his own encounter with Our Lady of Guadalupe – through the image of her that he found miraculously imprinted on the flower-filled tilma. The Mexico City basilica that now houses the tilma has become, by some estimates, the world’s most-visited Catholic shrine.

The miracle that brought the Gospel to millions of Mexicans also served to deepen Juan Diego’s own spiritual life. For many years after the experience, he lived a solitary life of prayer and work in a hermitage near the church where the image was first displayed. Pilgrims had already begun flocking to the site by the time he died on Dec. 9, 1548, the 17th anniversary of the first apparition.

Blessed John Paul II beatified St. Juan Diego in 1990, and canonized him in 2002.

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Solemnity of the Immaculate Conception of the Blessed Virgin Mary

Feast date: Dec 08

“The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.”

In 1854, Pope Pius IX’s solemn declaration, “Ineffabilis Deus,” clarified with finality the long-held belief of the Church that Mary was conceived free from original sin. Mary was granted this extraordinary privilege because of Her unique role in history as the Mother of God. That is, she received the gift of salvation in Christ from the very moment of her conception.

Even though Mary is unique in all humanity for being born without sin, she is held up by the Church as a model for all humanity in Her holiness and Her purity in her willingness to accept the Plan of God for her.

Every person is called to recognize and respond to God’s call to their own vocation in order to carry out God’s plan for their life and fulfill the mission prepared for them since before the beginning of time. Mary’s “Let it be done to me according to Thy Word,” in response of the Angel Gabriel’s greeting, is the response required of all Christians to God’s Plan.

The Solemnity of the Immaculate Conception is a time to celebrate the great joy of God’s gift to humanity in Mary, and to recognize with greater clarity, the truth that each and every human being has been created by God to fulfill a particular mission that he and only he can fulfill.

“The word of the Lord came to me thus: “Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you.” (Jeremiah 1:5-6)

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St. Ambrose

Feast date: Dec 07

Today the Catholic Church celebrates the memory of St. Ambrose, the brilliant Bishop of Milan who influenced St. Augustine’s conversion and was named a Doctor of the Church. Like Augustine himself, the older Ambrose, born around 340, was a highly educated man who sought to harmonize Greek and Roman intellectual culture with the Catholic faith. Trained in literature, law, and rhetoric, he eventually became the governor of Liguria and Emilia, with headquarters at Milan. He manifested his intellectual gifts in defense of Christian doctrine even before his baptism.

While Ambrose was serving as governor, a bishop named Auxentius was leading the diocese. Although he was an excellent public speaker with a forceful personality, Auxentius also followed the heresy of Arius, which denied the divinity of Christ. Although the Council of Nicaea had reasserted the traditional teaching on Jesus’ deity, many educated members of the Church – including, at one time, a majority of the world’s bishops – looked to Arianism as a more sophisticated and cosmopolitan version of Christianity. Bishop Auxentius became notorious for forcing clergy throughout the region to accept Arian creeds.

At the time of Auxentius’ death, Ambrose had not yet even been baptized. But his deep understanding and love of the traditional faith were already clear to the faithful of Milan. They considered him the most logical choice to succeed Auxentius, even though he was still just a catechumen. With the help of Emperor Valentinan II, who ruled the Western Roman Empire at the time, a mob of Milanese Catholics virtually forced Ambrose to become their bishop against his own will. Eight days after his baptism, Ambrose received episcopal consecration on Dec. 7, 374. The date would eventually become his liturgical feast.

Bishop Ambrose did not disappoint those who had clamored for his appointment and consecration. He began his ministry by giving everything he owned to the poor and to the Church. He looked to the writings of Greek theologians like St. Basil for help in explaining the Church’s traditional teachings to the people during times of doctrinal confusion. Like the fathers of the Eastern Church, Ambrose drew from the intellectual reserves of pre-Christian philosophy and literature to make the faith more comprehensible to his hearers. This harmony of faith with other sources of knowledge served to attract, among others, the young professor Aurelius Augustinus – a man Ambrose taught and baptized, whom history knows as St. Augustine of Hippo.

Ambrose himself lived simply, wrote prolifically, and celebrated Mass each day. He found time to counsel an amazing range of public officials, pagan inquirers, confused Catholics and penitent sinners. His popularity, in fact, served to keep at bay those who would have preferred to force him from the diocese, including the Western Empress Justina and a group of her advisers, who sought to rid the West of adherence to the Nicene Creed, pushing instead for strict Arianism. Ambrose heroically refused her attempts to impose heretical bishops in Italy, along with her efforts to seize churches in the name of Arianism. Ambrose also displayed remarkable courage when he publicly denied communion to the Emperor Theodosius, who had ordered the massacre of 7,000 citizens in Thessalonica leading to his excommunication by Ambrose. The chastened emperor took Ambrose’s rebuke to heart, publicly repenting of the massacre and doing penance for the murders. “Nor was there afterwards a day on which he did not grieve for his mistake,” Ambrose himself noted when he spoke at the emperor’s funeral. The rebuke spurred a profound change in Emperor Theodosius. He reconciled himself with the Church and the bishop, who attended to the emperor on his deathbed. St. Ambrose died in 397. His 23 years of diligent service had turned a deeply troubled diocese into an exemplary outpost for the faith. His writings remained an important point of reference for the Church, well into the medieval era and beyond. St. Ambrose has been named one of the “holy fathers” of the Church, whose teaching all bishops should “in every way follow.”

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St. Nicholas of Myra

Feast date: Dec 06

On Dec. 6, the faithful commemorate a bishop in the early church who was known for generosity and love of children. Born in Lycia in Asia Minor around the late third or fourth century, St. Nicholas of Myra is more than just the inspiration for the modern day Santa.

As a young man he is said to have made a pilgrimage to Palestine and Egypt in order to study in the school of the Desert Fathers. On returning some years later he was almost immediately ordained Bishop of Myra, which is now Demre, on the coast of modern day Turkey. The bishop was imprisoned during the Diocletian persecution and only released when Constantine the Great came to power and made Christianity the official religion of the Roman Empire.

One of the most famous stories of the generosity of St. Nicholas says that he threw bags of gold through an open window in the house of a poor man to serve as dowry for the man’s daughters, who otherwise would have been forced into prostitution. The gold is said to have landed in the family’s shoes, which were drying near the fire. This is why children leave their shoes out by the door, or hang their stockings by the fireplace in the hopes of receiving a gift on the eve of his feast.

St. Nicholas is associated with Christmas because of the tradition that he had the custom of giving secret gifts to children. It is also conjectured that the saint, who was known to wear red robes and have a long white beard, was culturally converted into the large man with a reindeer-drawn sled full of toys because in German, his name is “San Nikolaus” which almost sounds like “Santa Claus.” In the East, he is known as St. Nicholas of Myra for the town in which he was bishop. But in the West he is called St. Nicholas of Bari because, during the Muslim conquest of Turkey in 1087, his relics were taken to Bari by the Italians. St Nicholas is the patron of children and of sailors. His intercession is sought by the shipwrecked, by those in difficult economic circumstances, and for those affected by fires. He died on December 6, 346.

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St. John of Damascus

Feast date: Dec 04

Catholics remember and celebrate the life of the great Arab Church Father St. John of Damascus on Dec. 4.

Eastern Orthodox Christians and Eastern Catholics, whose tradition has been particularly shaped by his insights, celebrate the saint’s feast on the same day as the Roman Catholic Church.

Among Eastern Christians, St. John (676-749) is best known for his defense of Christian sacred art, particularly in the form of icons. While the churches of Rome and Constantinople were still united during St. John’s life, the Byzantine Emperor Leo III broke radically from the ancient tradition of the church, charging that the veneration of Christian icons was a form of idolatry.

John had grown up under Muslim rule in Damascus, as the child of strongly Christian parents. His excellent education – particularly in theology – prepared him well to defend the tradition of sacred iconography, against the heresy of the “iconoclasts,” so-called because they would enter churches and destroy the images therein.

During the 720s, the upstart theologian began publicly opposing the emperor’s command against sacred images in a series of writings. The heart of his argument was twofold: first, that Christians did not actually worship images,  but rather, through them they worshiped God, and honored the memory of the saints. Second, he asserted that by taking an incarnate physical form, Christ had given warrant to the Church’s depiction of him in images.

By 730, the young public official’s persistent defense of Christian artwork had made him a permanent enemy of the emperor, who had a letter forged in John’s name offering to betray the Muslim government of Damascus.

The ruling caliph of the city, taken in by the forgery, is said to have cut off John’s hand. The saint’s sole surviving biography states that the Virgin Mary acted to restore it miraculously. John eventually managed to convince the Muslim ruler of his innocence, before making the decision to become a monk and later a priest.

Although a number of imperially-convened synods condemned John’s advocacy of Christian iconography, the Roman church always regarded his position as a defense of apostolic tradition. Years after the priest and monk died, the Seventh Ecumenical Council vindicated his orthodoxy, and ensured the permanent place of holy images in both Eastern and Western Christian piety.

St. John of Damascus’ other notable achievements include the “Exact Exposition of the Orthodox Faith,” a work in which he systematized the earlier Greek Fathers’ thinking about theological truths in light of philosophy. The work exerted a profound influence on St. Thomas Aquinas and subsequent scholastic theologians. Centuries later, St. John’s sermons on the Virgin Mary’s bodily assumption into heaven were cited in Pope Pius XII’s dogmatic definition on the subject.

The saint also contributed as an author and editor, to some of the liturgical hymns and poetry that Eastern Orthodox and Eastern Catholics still use in their celebrations of the liturgy.

“Show me the icons that you venerate, that I may be able to understand your faith.” – Saint John of Damascus

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St. Clement of Alexandria

Feast date: Dec 04

Dec. 4 was once the traditional feast day of an early Christian theological author whose legacy is controversial, but who is cited as a saint in the Catechism of the Catholic Church and has been described as such in several addresses of Pope Benedict XVI.

The writer in question is Saint Clement of Alexandria, who led the city’s famous Catechetical School during the late second century.

Clement is not always referred to as a saint in Church documents, and his feast day was removed from the Western liturgical calendar around the year 1600 due to suspicions about some of his writings. Eastern Christian traditions also seem to regard him with some reluctance. On the other hand, he is called “St. Clement of Alexandria” not only in the Catholic catechism, but also in the Compendium of the Social Doctrine of the Church.

On Oct. 28, 2012, during his homily at the closing Mass for the Synod on the New Evangelization, Pope Benedict XVI made a notable public reference to him as “Saint Clement of Alexandria,” as he has done elsewhere. On that occasion, the Pope concluded his homily with a long quotation from St. Clement. However, the title of “saint” was dropped during the Pope’s earlier April 2007 audience talk on his life and writings.

In that general audience, however, Pope Benedict described Clement as a “great theologian” whose Christ-centered intellectual vision “can serve as an example to Christians, catechists and theologians of our time.” Nine years earlier, Blessed John Paul II had cited his pioneering integration of philosophy and theology in his 1998 encyclical “Fides et Ratio.”

Clement’s date of birth is not known, though he was most likely born in Athens, and converted to Christianity later in life. His intellectual curiosity prompted him to travel widely and study with a succession of teachers in the Mediterranean and the Middle East. Eventually Clement settled in Egypt where he studied under Pantaenus, a teacher at the Catechetical School of Alexandria.

Located in a cultural and commercial center, Alexandria’s Catechetical School played an important role in the development of theology during the Church’s early centuries. Clement served as an assistant to Pantaenus and eventually became a teacher himself, taking a position of leadership in the school around 190. His theological writings circulated before the century’s end, and he may have become a priest.

During the early third century, persecution against the Church prompted Clement to leave Egypt for Cappadocia in Asia Minor. One of his former students in that region, a bishop named Alexander, was jailed for his faith, and Clement stepped in to give direction to the faithful in Caesarea during their bishop’s imprisonment. Clement died in Cappadocia in approximately 215.

Clement and other Alexandrian teachers sought to express Catholic doctrines in a philosophically-influenced, intellectually rigorous manner. Later Church Fathers, especially in the Greek tradition, owed much to their work. But the school’s legacy is mixed: Origen, one of its main representatives and possibly Clement’s student, is associated with doctrines later condemned by an ecumenical council.

Three of St. Clement of Alexandria’s works survive: the “Protreptikos” (“Exhortation”), which presents the Christian faith in contrast with paganism; the “Paedagogus” (“The Tutor”), encouraging Christians in the disciplined pursuit of holiness; and the “Stromata” (“Miscellanies” or “Tapestries”), which takes up the topic of faith in its relationship to human reason.

In a passage of the “Protrepikos” quoted by Pope Benedict XVI at the conclusion of the Synod for the New Evangelization, St. Clement encouraged his readers: “Let us put away, then, let us put away all blindness to the truth, all ignorance: and removing the darkness that obscures our vision like fog before the eyes, let us contemplate the true God … since a light from heaven shone down upon us who were buried in darkness and imprisoned in the shadow of death, (a light) purer than the sun, sweeter than life on this earth.”

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St. Francis Xavier

Feast date: Dec 03

On Dec. 3, the Roman Catholic Church honors St. Francis Xavier, one of the first Jesuits who went on to evangelize vast portions of Asia.

Francis Xavier was born during 1506 in the Kingdom of Navarre, a region now divided between Spain and France. His mother was an esteemed heiress, and his father an adviser to King John III. While his brothers entered the military, Francis followed an intellectual path to a college in Paris. There he studied philosophy, and later taught it after earning his masters degree.

In Paris, the young man would discover his destiny with the help of his long-time friend Peter Faber, and an older student named Ignatius Loyola – who came to Paris in 1528 to finish a degree, and brought together a group of men looking to glorify God with their lives.

At first, personal ambition kept Francis from heeding God’s call. Ignatius’ humble and austere lifestyle did not appeal to him. But the older student, who had undergone a dramatic conversion, often posed Christ’s question to Francis: “What will it profit a man to gain the whole world, and lose his own soul?”

Gradually, Ignatius convinced the young man to give up his own plans and open his mind to God’s will. In 1534, Francis Xavier, Peter Faber, and four other men joined Ignatius in making a vow of poverty, chastity, and dedication to the spread of the Gospel through personal obedience to the Pope.

Francis became a priest in 1537. Three years later, Pope Paul III confirmed Ignatius and his companions as a religious order, the Jesuits. During that year, the king of Portugal asked the Pope to send missionaries to his newly-acquired territories in India.

Together with another Jesuit, Simon Rodriguez, Francis first spent time in Portugal caring for the sick and giving instruction in the faith. On his 35th birthday, he set sail for Goa on India’s west coast. There, however, he found the Portuguese colonists causing disgrace to the Church through their bad behavior.

This situation spurred the Jesuit to action. He spent his days visiting prisoners and the sick, gathering groups of children together to teach them about God, and preaching to both Portuguese and Indians. Adopting the lifestyle of the common people, he lived on rice and water in a hut with a dirt floor.

Xavier’s missionary efforts among them often succeeded, though he had more difficulty converting the upper classes, and encountered opposition from both Hindus and Muslims. In 1545 he extended his efforts to Malaysia, before moving on to Japan in 1549.

Becoming fluent in Japanese, Francis instructed the first generation of Japanese Catholic converts. Many said that they were willing to suffer martyrdom, rather than renounce the faith brought by the far-flung Jesuit.

St. Francis Xavier became ill and died on Dec. 3, 1552, while seeking a way to enter the closely-guarded kingdom of China. In 1622, both St. Francis Xavier and St. Ignatius Loyola were canonized on the same day.

 

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