Saint Lydwine, born in Schiedam, Holland, emerged as the patroness of sickness following a life marked by profound suffering and mystical experiences. One of nine children in a working-class family, her life took a tragic turn following a severe injury in 1396. While ice skating, a collision led to a rib fracture that never healed, triggering a cascade of debilitating illnesses.

These afflictions included continuous headaches, fever, and severe muscular spasms, among others. Notably, Lydwine also experienced the stigmata and was plagued by bedsores, toothaches, and eventual blindness. Despite her constant pain, she believed her suffering was divinely ordained, viewing her myriad illnesses as a means to atone for humanity’s sins.

Her spiritual endurance attracted the attention of Thomas a Kempis, who documented her life and experiences. Acknowledging her sanctity, Pope Leo XIII canonized her in 1890. Lydwine’s feast day is celebrated on April 14.

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Pope Saint Martin I ascended to the papacy in 649, bypassing the customary imperial confirmation. His tenure began amid profound theological discord, chiefly regarding Monothelism, a doctrine embraced by the Eastern Church which posited that Christ possessed no human will. This stance had twice received imperial endorsement—first under Emperor Heraclius and then under Constans II, the latter of whom attempted to quash debate on Christ’s dual wills.

Martin responded assertively, convening a council at the Lateran where he denounced imperial decrees supportive of Monothelism and condemned the patriarch of Constantinople and his predecessors. This bold move provoked Constans II, who endeavoured to undermine Martin by swaying bishops and the populace against him. When these efforts faltered, the emperor resorted to force.

Soldiers invaded the Lateran Basilica to arrest Martin, who, despite being severely ill, had sought refuge there upon learning of their arrival. Undeterred by the sacrilege of their act, they captured the debilitated pope and transported him to Constantinople.

Martin endured a harrowing sequence of imprisonments and tortures. Initially condemned to death, his life was spared following the intervention of the dying Patriarch Paul of Constantinople, who expressed remorse for the pope’s plight. Nevertheless, Martin remained confined under harsh conditions, suffering from dysentery in a squalid, icy cell, subsisting on repulsive food, and denied basic hygiene. His subsequent trial, which barred him from defence, led to a further three months of imprisonment.

Eventually exiled to the Crimea, Martin faced extreme deprivation and isolation. The terrain was inhospitable and the local populace unfriendly. Most grievously, he was shunned by his own Church and erstwhile allies, who neglected his basic needs for sustenance. Martin’s health rapidly declined, and he died in exile, his final days marked by abandonment and suffering.

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During the pontificate of Pope Saint Julius I, from 337 to 352, the Roman Church faced a significant challenge from the Eastern Arians. Despite the Council of Nicaea’s condemnation of Arianism, the sect found increasing support, even influencing Emperor Constantine and his successor in the East, Constantius.

Julius, stepping into the role after a mysterious four-month vacancy following Mark, was soon approached by delegates from Alexandria. They sought his recognition of Pistus as the bishop of Alexandria, claiming that Athanasius, a staunch defender of orthodoxy and a target of Arian scheming, had been rightfully deposed. In response, Athanasius dispatched envoys, and later, presented himself in Rome to argue his case before Julius. The Arians proposed a synod to adjudicate the matter. However, when Julius convened it in 341, they abstained from participation. The Pope proceeded without them, and the gathering of over fifty bishops reinstated Athanasius, deeming his condemnation unjust. Julius conveyed his displeasure with the Arians’ lack of cooperation in a message to Alexandria.

Emperor Constans of the West showed sympathy towards orthodoxy, in contrast to his brother Constantius of the East, who leaned towards Arianism. A significant council was agreed upon by both emperors, aiming for religious unity, a move Pope Julius endorsed. He sent representatives to Sardica, now Sofia, for the council. The effort for unity failed when the Arians, finding themselves in the minority, exited the council, which reaffirmed Athanasius’ position and reiterated the Nicene Creed. Additionally, the council established protocols for appealing to the Pope.

Despite these vindications, Athanasius remained exiled, with Emperor Constans endorsing Arian George until his demise allowed Athanasius’ return. Julius celebrated this development with a letter to Alexandria’s Christians, welcoming their rightful bishop back.

Under Julius, Christianity in Rome flourished, evidenced by the construction of two basilicas and three cemetery churches. Athanasius’ stay in Rome bolstered Egyptian monasticism’s popularity and invigorated the city’s religious life.

Pope Saint Julius I passed away on April 12, 352, and was laid to rest in the Cemetery of Calepodius, where his feast day is observed annually on April 12.

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Saint Stanislaus, born in 1030, received his education in Gnesen and Paris. Following his ordination, he joined the cathedral at Cracow as a canon, archdeacon, and preacher. After the Cracow bishop’s death, Pope Alexander II appointed him as the diocese’s bishop.

During his tenure, King Boleslaus II aimed to consolidate his rule, leading a contentious expedition against Kiev. This action alienated many nobles, including the king’s brother, Ladislaus. Stanislaus stood with these dissenting nobles, clashing with the king.

Previously, Stanislaus had confronted Boleslaus over his abduction of a nobleman’s wife, warning of excommunication for his misconduct. The king vowed vengeance against the bishop. Aligning with the nobles against the king’s governance only intensified accusations of treachery from Boleslaus, culminating in a death sentence for Stanislaus.

Attempts by the king’s soldiers to execute the bishop during Mass at St. Michael’s chapel in Cracow failed due to their reluctance to invoke divine punishment. Boleslaus, undaunted, personally murdered the bishop in the church and ordered the dismemberment of his body.

Pope Gregory VII responded by placing Poland under interdict. Boleslaus was dethroned, fleeing to a Hungarian monastery in Osiak for penance. Pope Innocent IV canonized Stanislaus in 1253, solidifying his status as one of Poland’s patron saints.

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Michael de Sanctis emerged in Catalonia, Spain, around 1591. At six, he declared a future in monastic life to his parents, closely mirroring St. Francis of Assisi, to the point of needing restraint. Following his parents’ demise, he apprenticed with a merchant but maintained a fervent, devoted life. In 1603, Michael joined the Trinitarian Friars in Barcelona and took vows at Saragosa’s St. Lambert’s monastery in 1607.

He soon aspired to join the Trinitarians’ reformed sect, moving to the Madrid Novitiate. His studies in Seville and Salamanca led to ordination and leadership roles in Valladolid, twice as Superior.

His peers viewed him as saintly, particularly for his Eucharistic devotion and Mass ecstasies. Dying at 35 on April 10, 1625, posthumous miracles led to his 1862 canonization by Pope Pius IX. The Roman Martyrology celebrates him for his life’s purity, asceticism, and divine love. From childhood, Michael’s trajectory towards remarkable sanctity never deviated. Today, as young individuals navigate a seemingly indifferent world, St. Michael de Sanctis offers both a model for emulation and a source of intercession.

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Saint Mary Cleophas, among the trio known as the “three Marys,” played a crucial role in the narratives of the New Testament. She was a steadfast follower of Christ, present during His crucifixion at Calvary and later visiting His tomb. Married to Saint Cleophas, who was Saint Joseph’s brother, she was also the mother of Saint James the Less.

In 47 AD, Saint Mary of Cleophas, along with several others, was forcibly placed on a boat by the Jews, deprived of sails and oars, and cast adrift at sea. Her voyage concluded in France, where she is said to have passed away. This extraordinary odyssey from Jerusalem to the French coast led to the naming of the landing spot as les Saintes-Maries-de-la-Mer, translating to “the Holy Marys of the Sea.” This name commemorates not only Saint Mary of Cleophas but also Saint Mary Magdalen and Saint Mary Salome, marking their shared legacy.

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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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During the course of Jesus’ revelations to Saint Faustina on the Divine Mercy He asked on numerous occasions that a feast day be dedicated to the Divine Mercy and that this feast be celebrated on the Sunday after Easter. The liturgical texts of that day, the 2nd Sunday of Easter, concern the institution of the Sacrament of Penance, the Tribunal of the Divine Mercy, and are thus already suited to the request of Our Lord. This Feast, which had already been granted to the nation of Poland and been celebrated within Vatican City, was granted to the Universal Church by Pope John Paul II on the occasion of the canonization of Sr. Faustina on 30 April 2000.

In a decree dated 23 May 2000, the Congregation for Divine Worship and the Discipline of the Sacraments stated that “throughout the world the Second Sunday of Easter will receive the name Divine Mercy Sunday, a perennial invitation to the Christian world to face, with confidence in divine benevolence, the difficulties and trials that mankind will experience in the years to come.” These papal acts represent the highest endorsement that the Church can give to a private revelation, an act of  papal infallibility proclaiming the certain sanctity of the mystic, and the granting of a universal feast, as requested by Our Lord to St. Faustina.

A plenary indulgence (the forgiveness of all temporal punishment resulting from sins that have already been confessed) is granted on the Feast of Divine Mercy if to all the faithful who go to Confession, receive Holy Communion, pray for the intentions of the Holy Father, and “in any church or chapel, in a spirit that is completely detached from the affection for a sin, even a venial sin, take part in the prayers and devotions held in honour of Divine Mercy, or who, in the presence of the Blessed Sacrament exposed or reserved in the tabernacle, recite the Our Father and the Creed, adding a devout prayer to the merciful Lord Jesus (e.g. ‘Merciful Jesus, I trust in you!’).”

A partial indulgence (the remission of some temporal punishment from sin) is granted to the faithful “who, at least with a contrite heart, pray to the merciful Lord Jesus a legitimately approved invocation.”

According to revelations that our Lord made to the saint, he promised to grant complete forgiveness of sins and punishment on the Feast of Mercy, if we should:

1. Celebrate the Feast on the Sunday after Easter;
2. Sincerely repent for all our sins;
3. Place our complete trust in Jesus;
4. Go to Confession, preferably before that Sunday;
5. Receive Holy Communion on the day of the Feast;
6. Venerate the Image of The Divine Mercy;
7. Be merciful to others, through our actions, words, and prayers on their behalf.

According to revelations that our Lord made to the saint, he promised to grant complete forgiveness of sins and punishment on the Feast of Mercy, if we should:
1. Celebrate the Feast on the Sunday after Easter; 2. Sincerely repent for all our sins;3. Place our complete trust in Jesus;4. Go to Confession, preferably before that Sunday;5. Receive Holy Communion on the day of the Feast;6. Venerate the Image of The Divine Mercy;7. Be merciful to others, through our actions, words, and prayers on their behalf.

Concerning the Feast of Mercy Jesus said:

Whoever approaches the Fountain of Life on this day will be granted complete forgiveness of sins and punishment. (Diary 300)

I want the image solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it. (Diary 341)

This Feast emerged from the very depths of My mercy, and it is confirmed in the vast depths of my tender mercies. (Diary 420)

On one occasion, I heard these words: My daughter, tell the whole world about My Inconceivable mercy. I desire that the Feast of Mercy be a refuge and shelter for all souls, and especially for poor sinners. On that day the very depths of My tender mercy are open. I pour out a whole ocean of graces upon those souls who approach the fount of My mercy. The soul that will go to Confession and receive Holy Communion shall obtain complete forgiveness of sins and punishment. On that day all the divine floodgates through which grace flow are opened. Let no soul fear to draw near to Me, even though its sins be as scarlet. My mercy is so great that no mind, be it of man or of angel, will be able to fathom it throughout all eternity. Everything that exists has come forth from the very depths of My most tender mercy. Every soul in its relation to Me will I contemplate My love and mercy throughout eternity. The Feast of Mercy emerged from My very depths of tenderness. It is My desire that it be solemnly celebrated on the first Sunday after Easter. Mankind will not have peace until it turns to the Fount of My Mercy. (Diary 699)

Yes, the first Sunday after Easter is the Feast of Mercy, but there must also be deeds of mercy, which are to arise out of love for Me. You are to show mercy to our neighbors always and everywhere. You must not shrink from this or try to absolve yourself from it. (Diary 742)

I want to grant complete pardon to the souls that will go to Confession and receive Holy Communion on the Feast of My mercy. (Diary 1109)

As you can see the Lord’s desire for the Feast includes the solemn, public  veneration of the Image of Divine Mercy by the Church, as well as personal acts of veneration and mercy. The great promise for the individual soul is that a devotional act of sacramental penance and Communion will obtain for that soul the plenitude of the divine mercy on the Feast.

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Saint John Baptist de La Salle’s life was a testament to his unwavering commitment to what he believed was his divine calling. In 1950, his pioneering efforts in education earned him the title of patron of schoolteachers by Pope Pius XII. Born into privilege in 17th century France—equipped with intellect, looks, noble lineage, wealth, and a refined upbringing—John seemed destined for a comfortable, prestigious life within the Church. At 11, he embarked on his clerical journey with the tonsure, leading to priesthood at 27.

However, destiny had a different path. A serendipitous encounter with M. Nyel of Raven sparked an interest in educating poor boys in Raven, igniting a passion that would redefine his life. Initially repelled by the work, his dedication deepened, eventually seeing it as his divine duty. This realization prompted him to forsake his wealth, status, and comfort to live among and serve the impoverished, marking a dramatic pivot in his life’s direction.

John’s legacy is inseparable from the Brothers of the Christian Schools, a religious community he founded, which flourished under his guidance. They revolutionized education for the poor, established the first teacher training college, and provided for juvenile delinquents from affluent backgrounds. His drive was fueled by a desire to cultivate devout Christians.

Despite his achievements, John’s journey was marred by challenges: he faced disillusionment and desertions within his ranks, encountered fierce resistance from traditional educators threatened by his innovative methods, and battled against the Jansenists’ austere outlook on morality and human nature—a battle he fought tirelessly.

In his final years, plagued by asthma and rheumatism, John passed away on Good Friday at the age of 68. His canonization in 1900 was a fitting tribute to a life of profound impact and selfless dedication to education and faith.

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In 1682, within a modest town near Augsburg, Crescentia Hoess was born to a humble weaver. Her childhood was marked by an unusual devotion; she found solace in prayer at her parish church, offered assistance to those less fortunate, and displayed such an understanding of her faith that she was granted the rare privilege of receiving Holy Communion at the age of seven. Her saintly demeanor earned her the moniker “the little angel” among townsfolk.

With age, Crescentia’s aspiration to join the Tertiaries of St. Francis convent grew, despite her lack of a dowry making her admission seem impossible. The intervention of the town’s Protestant mayor, to whom the convent was indebted, reluctantly secured her entry. Initially, her presence was deemed a nuisance, and she was relegated to menial chores, her buoyant spirit mistaken for insincerity.

A pivotal change occurred four years later with the election of a new superior who recognized Crescentia’s virtues. Her elevation to mistress of novices was a testament to her character, and her eventual unanimous election as superior following the predecessor’s death highlighted her profound impact. Under her guidance, the convent’s financial woes were alleviated, and her spiritual counsel became sought after by high-ranking individuals, reflecting her humble yet influential nature.

Crescentia’s life, however, was a testament to endurance through physical sufferings, from relentless headaches and toothaches to a crippling condition that contorted her body. Yet, she embraced her afflictions with a Franciscan spirit, finding in them a reason to praise. Her death on Easter Sunday in 1744 was a peaceful conclusion to a life of joy amidst suffering.

Beatified in 1900 and canonized in 2001 by Pope John Paul II.

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