Frances of Rome, born into Italian nobility in the 15th century, challenged expectations early on. At eleven, she expressed a wish to join a convent, a plan diverging sharply from her parents’ intentions of marrying her into wealth. Despite her aspirations, Frances found herself wed at thirteen to a wealthy landowner, Lorenzo dei Ponziani, marking the beginning of a forty-year marriage grounded in devotion.

Rome during this era was far from its later celebrated self, grappling with internal conflicts, natural disasters, and widespread disease. It was against this tumultuous backdrop that Frances, alongside her sister-in-law Vannozza, extended support to those battered by disease and conflict. Her life, too, was marred by adversity: the invasion and pillaging of her home by Ladislaus of Naples in 1409, and the subsequent exile of her husband. Such events, while not rare for the period, posed significant personal trials.

Upon Lorenzo’s return in 1414, a shadow of his former self, Frances’s care was unwavering. Her charitable deeds during these trying times won her renown, drawing others to her cause of self-sacrifice and service. This led to the founding of the Benedictine Oblates of Monte Oliveto on August 15, 1425, a community blending familial and communal obligations, which received papal approval in 1433. The community’s constitution was sanctioned in 1436, the same year Frances, now a widow, joined the order she founded.

Frances’s life came to a close on March 9, 1440, after fifty-six years of relentless dedication to her fellow citizens and acts of charity. Despite personal losses, including the death of two children and witnessing her husband’s downfall, her commitment to helping others never wavered. Canonized on May 29, 1608, her legacy endures, with her tomb at Santa Francesca Romana a testament to her life’s work, and her community continuing its educational mission.

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Saint John of God, born in 1495, underwent a profound spiritual transformation at the age of 40. After years of military service and a departure from his Christian faith, he experienced a profound awakening to the depth of his past misdeeds. This realization propelled him to dedicate the remainder of his life to serving God, initially leading him to Africa with the aim of liberating captive Christians and possibly achieving martyrdom.

However, he was soon counseled that his quest for martyrdom was not founded on genuine spiritual insight, prompting his return to Spain where he began a modest venture running a religious goods store. Yet, his soul remained restless. Influenced by a sermon from the Blessed John of Avila, John of God exhibited a dramatic public display of self-flagellation, pleading for mercy and expressing deep repentance for his life’s actions. This act led to his confinement in a mental institution, where he was visited by the Blessed John of Avila, who advised him to channel his energies into serving others rather than focusing on self-imposed suffering. Heeding this counsel brought John peace, and he soon left the hospital to dedicate himself to assisting the poor.

John established a haven for the impoverished sick, initially sustaining his mission through personal begging. His dedication and the visible impact of his work soon attracted support from the community, including notable figures like the archbishop and the marquis of Tarifa. John’s service was deeply intertwined with a rich inner life of prayer and humility, traits that endeared him to many and eventually led to the formation of the Brothers Hospitallers, a global religious order, by his followers 20 years after his death.

The order’s commitment to caring for the sick was so esteemed that it was charged with the medical care of the Popes, a lasting tribute to John’s legacy. Despite health challenges in his final decade of ministry, John discreetly managed his condition while ensuring the continuity of his work by organizing the hospital’s administration and designating a successor.

Saint John of God passed away on his 55th birthday, March 8, 1550. He was canonized by Pope Alexander VIII on October 16, 1690, and is venerated as the patron saint of hospitals, the sick, nurses, firefighters, alcoholics, and booksellers, with his feast day celebrated on March 8.

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In the year 203, amidst the oppressive atmosphere of Septimus Severus’ persecution, Saint Perpetua made the life-altering choice to embrace Christianity, fully aware of the mortal danger this entailed. Inspired by her conviction, her brother also embarked on the path to become a catechumen, mirroring her courageous step.

The decision plunged her father into a state of despair, driven by his deep concern for her welfare. At 22, Perpetua, a figure of education and vibrant spirit, and a mother to a nursing infant, faced intense societal and familial pressure to renounce her newfound faith. The historical silence on her husband’s existence leads many to speculate she was a widow, adding another layer of vulnerability to her situation. Yet, her resolve was unshakeable. In a poignant exchange with her father, Perpetua likened her identity as a Christian to the undeniable reality of a water jug’s existence – fundamental and unchangeable.

This steadfast declaration incited her father to violence, a reaction that underscored the profound divide her faith had created within her family. However, the ensuing separation, a consequence of her arrest, brought her a brief respite from familial conflict, despite the grim circumstances of her imprisonment.

Perpetua’s baptism prior to her imprisonment marked the beginning of a journey characterized by divine encounters and prophetic gifts. Enclosed within a suffocatingly dark and overcrowded prison, she faced the terror of her predicament with a focus on spiritual endurance, encouraged by a divine message received at her baptism.

The prison’s harsh conditions were especially torturous for Perpetua, separated from her infant son, and for Felicity, a fellow catechumen who was pregnant. The intervention of two deacons, who improved their conditions, allowed Perpetua brief moments of solace with her child and highlighted the compassion within the Christian community.

Facing the inevitability of martyrdom, Perpetua remained resolute, even as her father and the judge pleaded for her to recant. Her imprisonment was marked by visions and spiritual insights, including prayers for her deceased brother Dinocrates, which provided her with a sense of purpose amidst her suffering.

Felicity, too, faced her own trials with a serene faith, fearing that her impending childbirth might delay her martyrdom and separate her from her companions. Miraculously, she gave birth just in time to join them in their final journey.

The prison officials, witnessing the Christians’ dignified resilience, were at times swayed by fear or respect, illustrating the complex dynamics between the early Christians and Roman authority.

On the eve of their execution, the martyrs transformed their public humiliation into a testament of faith, challenging both the spectators and their executioners with their unwavering spirit.

In the arena, the refusal to don pagan robes symbolized their ultimate rejection of Roman polytheism and an assertion of their freedom in Christ. Despite the brutal spectacle designed to break their spirits, Perpetua and her companions faced their deaths with a transcendent calm, turning a moment of intended degradation into a profound witness of faith.

Perpetua’s last words were to her brother: “Stand fast in the faith and love one another.”

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Saint Colette, born in 1381 to a carpenter named DeBoilet in Corby Abbey, Picardy, France, embarked on a remarkable journey of faith and reform after being orphaned at seventeen. Choosing to distribute her inheritance among the poor, she joined the Franciscan tertiaries and adopted a solitary life within Corby Abbey.

Her life took a transformative turn following visions of Saint Francis of Assisi, who commanded her to restore the Rule of Saint Clare to its pristine strictness. Initially hesitant, Colette was struck by a temporary blindness followed by muteness, each lasting three days. She interpreted these afflictions as divine signals to pursue her calling.

Faced with initial resistance when she tried to share her mission, Colette realized the need for authoritative support. Thus, she undertook a humble pilgrimage to Nice, France, to seek the endorsement of Peter de Luna, recognized by the French as Pope Benedict XIII despite the ongoing schism. Impressed by her conviction, he ordained her as a Poor Clare and granted her the authority to oversee the reformation and establishment of convents for the Minoresses, as well as to act as a missioner to Franciscan friars and tertiaries.

Colette’s journey was fraught with challenges, including opposition, defamation, and even accusations of sorcery. Despite these hurdles, she found success and support, notably in Savoy, which became a stronghold for her reformist efforts. Her reforms eventually spread to Burgundy in France, Flanders in Belgium, and even Spain.

In collaboration with Saint Vincent Ferrer, Colette played a pivotal role in resolving the papal schism. Her foundational efforts led to the creation of seventeen convents, and the establishment of the Colettine Poor Clares, a branch of the Poor Clares that adheres to her strict reforms, which include extreme poverty, barefootedness, and the observance of perpetual fasting and abstinence.

Renowned for her profound devotion to Christ’s Passion and her compassionate care for animals, Colette’s spiritual practices included fasting every Friday in meditation on the Passion and experiencing hours-long ecstasies after receiving Holy Communion. She even predicted her own death, underscoring her deep spiritual insight.

The Colettine Sisters, a testament to Colette’s enduring legacy, continue her work beyond France in countries such as Belgium, Germany, Spain, England, and the United States. Saint Colette was beatified on January 23, 1740, and canonized on May 24, 1807.

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In the Roman Catholic Church, Ash Wednesday is the first day of Lent, the season of preparation for the resurrection of Jesus Christ on Easter Sunday. (In Eastern Rite Catholic churches, Lent begins two days earlier, on Clean Monday.)

While Ash Wednesday is not a Holy Day of Obligation, all Roman Catholics are encouraged to attend Mass on this day in order to mark the beginning of the Lenten season.

The Distribution of Ashes:
During Mass, the ashes which give Ash Wednesday its name are distributed. The ashes are made by burning the blessed palms that were distributed the previous year on Palm Sunday; many churches ask their parishioners to return any palms that they took home so that they can be burned.

After the priest blesses the ashes and sprinkles them with holy water, the faithful come forward to receive them. The priest dips his right thumb in the ashes and, making the Sign of the Cross on each person’s forehead, says, “Remember, man, that thou art dust, and to dust thou shalt return” (or a variation on those words).

A Day of Repentance:
The distribution of ashes reminds us of our own mortality and calls us to repentance. In the early Church, Ash Wednesday was the day on which those who had sinned, and who wished to be readmitted to the Church, would begin their public penance. The ashes that we receive are a reminder of our own sinfulness, and many Catholics leave them on their foreheads all day as a sign of humility.

Fasting and Abstinence Are Required:
The Church emphasizes the penitential nature of Ash Wednesday by calling us to fast and abstain from meat. Catholics who are over the age of 18 and under the age of 60 are required to fast, which means that they can eat only one complete meal and two smaller ones during the day, with no food in between. Catholics who are over the age of 14 are required to refrain from eating any meat, or any food made with meat, on Ash Wednesday.

Taking Stock of Our Spiritual Life:
This fasting and abstinence is not simply a form of penance, however; it is also a call for us to take stock of our spiritual lives. As Lent begins, we should set out specific spiritual goals we would like to reach before Easter and decide how we will pursue them—for instance, by going to daily Mass when we can and receiving the Sacrament of Confession more often.

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Saint Casimir, born into Polish royalty on October 3, 1458, in Cracow, was a figure of significant historical and spiritual prominence. His lineage was distinguished, with his grandfather, Wladislaus II Jagiello, introducing Christianity into Lithuania, and his parents, King Casimir IV of Poland and Queen Elizabeth of Austria, being notable figures in European royalty. Saint Casimir’s life was deeply intertwined with the political and religious fabric of the time, as his family connections spanned across the European continent, influencing regions far beyond Poland and Lithuania.

His upbringing, under the guidance of Father Dlugosz, a respected Polish historian and canon, and Filippo Buonaccorsi, known as Callimachus, was marked by a deep commitment to piety and learning. This early education played a crucial role in shaping Casimir’s character, imbuing him with a strong sense of duty, justice, and devotion, particularly towards the Virgin Mary. His refusal of the Hungarian crown and the decision to remain single highlighted his dedication to his spiritual beliefs and responsibilities over temporal power and personal desires.

Saint Casimir’s tenure as the administrator of Poland during his father’s absence demonstrated his capability and wisdom in governance, earning him the respect and admiration of his contemporaries. His untimely death at the age of 25 due to lung disease did not diminish his impact; rather, it solidified his legacy as a saintly figure. The miracles attributed to him posthumously further cemented his status as a patron saint, leading to his canonization by Pope Adrian VI in 1522, a process initiated by the efforts of Sigismund I, King of Poland.

His veneration as the patron saint of Poland and Lithuania attests to his enduring influence and the deep respect he commands across nations. Churches and chapels dedicated to him, as well as his celebration on March 4th, reflect the widespread devotion to Saint Casimir, whose life of piety, service, and devotion continues to inspire.

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Dominic Savio, a choirboys’ patron saint, emerged from humble origins in Riva, Italy. At twelve, he joined St. John Bosco’s Oratory in Turin as a student. His aspiration for priesthood and dedication to aiding Bosco with marginalized youth marked him out. Dominic was a natural mediator and leader, establishing the Company of the Immaculate Conception. This group was not only devotional but also supported Bosco’s work with the youth and in manual tasks. By 1859, all members except Dominic had joined the initial ranks of Bosco’s Salesian order. Dominic, however, had already passed on.

Dominic was known for his profound prayer life, often experiencing raptures he humorously termed “my distractions.” His spirituality was so intense that he feared his expressions of faith might be misunderstood as frivolity by his peers. He held a belief in performing all actions, no matter how minor, for God’s greater glory.

Fragile health plagued Dominic, leading to severe lung issues. Attempting to recuperate at home, he underwent bleeding, a common treatment then, which only exacerbated his condition. He died on March 9, 1857, after receiving the Last Rites, with St. John Bosco chronicling his life.

There were those who questioned Dominic’s sainthood due to his youth. Contrary to this, St. Pius X affirmed that his young age was not a barrier but a testament to his sanctity, leading to his canonization in 1954.

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