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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Born around 347 AD, Saint John of Antioch became renowned as Chrysostom, which means “golden-mouthed,” a testament to his exceptional eloquence. Born to devout Christian parents in Antioch, his mother was an epitome of virtue even at a young age of 20. St. John honed his rhetorical skills under the tutelage of the famed pagan orator, Libanius.

By 374, he chose a life of seclusion as an anchorite in the mountains adjacent to Antioch. However, due to health issues, he had to return to Antioch in 386, where he was subsequently ordained as a priest.

The year 398 saw his elevation to the prestigious See of Constantinople, solidifying his position as one of the Church’s luminaries. Yet, his prominence did not come without challenges. Among his adversaries were some from ecclesiastical circles, notably Theophilus, the Patriarch of Alexandria, who later expressed regret for his actions. Yet, the most formidable of his opponents was Empress Eudoxia, who took umbrage at his straightforward, apostolic sermons. A sham council led to allegations against him, resulting in his exile.

Despite the adversities, St. John’s spirit remained unbroken, drawing solace and strength akin to his revered apostle, St. Paul. The Pope’s unwavering support was a source of great consolation to him during these tumultuous times. However, his adversaries sought to exacerbate his ordeal, further banishing him to the far reaches of the Empire, to Pythius. En route to this remote exile, St. John Chrysostom passed away on September 14, 407.

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Following Jewish customs, the parents of our Lady named her eight days after her birth. They felt inspired to name her Mary. Due to this, the Feast of the Holy Name of Mary comes after her Birthday, just as the Feast of the Holy Name of Jesus comes after Christmas.

The feast, celebrating Mary’s name, began in Spain and was recognized by the Holy See in 1513. Later in 1683, Innocent XI extended its observance to the entire Church. This extension was a gesture of gratitude to our Lady for a significant victory on September 12, 1683. On this day, King John Sobieski of Poland triumphed over the Turks, who were not only besieging Vienna but were also threatening the entirety of the West.

To commemorate this victory in Vienna, a unique pastry was created. This pastry was shaped like the Turkish half-moon, representing the defeated invaders. Moreover, coffee, a part of the spoils from the Turks, was consumed with this pastry.

Early Christian writings, retained by the ancient Onomastica Sacra and perpetuated by the Greek Fathers, provide varied interpretations of Mary’s name. Among the prominent ones are “Bitter Sea,” “Myrrh of the Sea,” “The Light Giver,” “The Enlightened One,” “Lady,” “Seal of the Lord,” and “Mother of the Lord.” The root assumption for these interpretations is that the Hebrew version of the name is Maryãm, not Miryãm.

Between the time of St. Jerome and the 16th century, popular interpretations of Mary’s name in the West included “Lady,” “Bitter Sea,” “The Light Giver,” and most prominently, “Star of the Sea.” Stella Maris was the most favored interpretation.

However, the Renaissance brought about a revival of Hebraic studies, leading scholars to re-examine the meanings attributed to our Lady’s name. Miryãm appears to be a genuine Hebrew name, and there hasn’t been any concrete reason to dispute its Semitic origin. In Hebrew, Mary’s name, Miryãm (or Domina in Latin), translates to “lady” or “sovereign.” This underlines her significance in relation to her Son’s sovereign authority. Thus, when we refer to Mary as our Lady, just as we refer to Jesus as our Lord, we acknowledge her power, seek her assistance, and place ourselves under her protective care.

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Saint Paphnutius, an Egyptian ascetic, was deeply influenced by the wisdom of the renowned St. Antony, spending years in desert contemplation under his guidance. Later, he was consecrated as the bishop of Upper Thebaid.

During the reign of Emperor Maximinus, Paphnutius faced severe persecution for his faith. He was subjected to brutal punishment – his right eye was gouged out, one of his legs was hamstrung, and he was then condemned to labor in the mines. Despite these severe tribulations, his spirit remained unbroken.

When peace was restored to the Church, Paphnutius returned to his flock. His physical scars were constant reminders of his unwavering devotion and sacrifices for his faith. His staunch defense of the Catholic belief against the Arian heresy showcased his unwavering commitment.

His prominence was evident at the first General Council of the Church in Nicaea, in 325. As a confessor who had suffered for his faith, he commanded immense respect.

Interestingly, despite his lifelong commitment to personal celibacy, St. Paphnutius stood against enforcing it for all clergy at the Council. He advocated for upholding the Church’s ancient tradition, which allowed clergy to marry before their ordination but not after. This tradition continues in the Eastern Churches today, where married men can receive all Holy Orders up to the bishopric and remain with their wives.

Known by some as “Paphnutius the Great” to differentiate him from saints bearing the same name, the details of his demise remain a mystery. His feast is celebrated every September 11th.

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Born in 1245 in Ancona, Italy, Saint Nicholas of Tolentino was a cherished child, for his parents had longed for a child for many years. Their prayers and pilgrimage to the shrine of St. Nicholas of Bari were answered with his birth, and in gratitude, they named their son after the saint.

From an early age, Nicholas felt a strong pull towards the priesthood. Despite suggestions from family friends to pursue a prestigious and wealthy parish, Nicholas sought a more profound connection with God. His direction became clear one day when he overheard a passionate sermon by an Augustinian priest, Father Reginald, who spoke about the fleeting nature of worldly love. This sermon resonated deeply with Nicholas, leading him to join the Augustinian Friars, under the guidance of Father Reginald.

At the age of eighteen, Nicholas took his vows and continued his journey to become a priest. He was ordained around 1270 and dedicated himself to spreading God’s Word through preaching. A divine call during prayer led him to Tolentino, where he would spend the next thirty years of his life.

Tolentino was a town fraught with political turmoil, leading many away from the church. Recognizing the need to reach out, the Augustinian Friars initiated street-preaching, with Nicholas at the forefront. His heartfelt sermons in public spaces drew many back to the path of faith, leading to repentance and a renewed connection with God.

But Nicholas’s service wasn’t limited to preaching. In the impoverished areas, he provided solace to the lonely, administering sacraments to the sick, caring for children, and visiting prisoners. Miraculous events were often associated with him, including healing a sick child with a simple prayer.

After a year-long illness, Saint Nicholas of Tolentino passed away on September 10, 1305.

He was canonized as a saint in 1446 by Pope Eugene IV.

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Born in Spain, the young Jesuit Saint Peter Claver journeyed to the New World in 1610, never to return to his homeland. He found himself in the bustling port city of Cartagena, present-day Colombia, where he was ordained in 1615.

By then, the vile transatlantic slave trade had been active for almost a century, with Cartagena being its major hub. Heartbreakingly, an estimated third of the slaves did not survive the harrowing journey from West Africa. Despite papal condemnations of this trade by Pope Paul III, and its denouncement as “supreme villainy” by Pius IX, it sadly thrived.

Saint Peter Claver dedicated himself to continuing the compassionate work of his predecessor, Jesuit Father Alfonso de Sandoval. With a heart full of love, Claver called himself “the slave of the Negroes forever.”

Whenever a slave ship anchored in the port, Claver immediately set to work. Venturing into its depths, he ministered to the anguished souls aboard. Once the slaves were forcibly moved from the ships, Claver was there, providing them with food, medicine, and comforting words. Through the use of interpreters, he reminded them of their inherent worth and God’s unending love. During his 40-year tenure, it’s believed that Claver baptized and educated around 300,000 slaves.

But Claver’s efforts were not limited to aiding the enslaved. He preached publicly, reached out to sailors, traders, and even conducted missions in the countryside. Notably, he often chose to stay with slaves during these missions, rather than with their wealthy owners.

The last four years of his life were marked by illness, rendering him inactive. Sadly, he was largely overlooked and neglected during this time. He passed away on September 8, 1654. Though once critical of his advocacy for the slaves, the city’s leaders recognized his impact, ensuring he was honored with a grand public funeral.

In 1888, Saint Peter Claver was canonized. Later, Pope Leo XIII named him the patron saint of missionary work for black slaves.

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The Feast of the Birth of the Blessed Virgin Mary has been commemorated by the Church since at least the 8th century. Interestingly, out of all the saints, the Church’s calendar marks the birthdays of only two: Saint John the Baptist on June 24 and Mary, the Mother of Jesus.

Saint John the Baptist holds a unique position as he is believed to be sanctified even before his birth. This special recognition stems from biblical accounts in the Gospel of Luke. Notably, Luke 1:41 mentions how Elizabeth, while pregnant with John, felt him “leap in her womb” when Mary, soon after receiving the news of her own miraculous conception, visited her.

Mary’s birth is also surrounded by divine intervention. She was conceived immaculately, free from original sin, due to the unique role she was chosen for: to be the mother of Jesus Christ. While this belief in Mary’s Immaculate Conception was widespread for many centuries, it was only in 1854 that Pope Pius IX officially declared it as a dogma of the Church.

However, the Bible doesn’t provide details about Mary’s birth or her parents. We learn about Mary’s parents, Joachim and Anna, from an apocryphal text known as the “Gospel of James.” This non-canonical book, dated to the 2nd century AD, suggests that Joachim and Anna were past the typical age of childbearing. Despite this, they continued to pray and fast, hoping God would bless them with a child.

There are varied traditions regarding the exact location of Mary’s birth. One popular belief is that Mary was born in the same house in Nazareth where the Annunciation, the angel Gabriel’s announcement of Jesus’ birth, occurred. Another tradition proposes that the actual site of the Annunciation is beneath the Crusader church of Saint Anna in Jerusalem, in a location previously recognized as the “Gate of Mary” since the 3rd century.

When Christians celebrate the nativity of Mary, they not only honor her but also look forward to the birth of her divine Son, Jesus Christ. This feast serves as a beautiful reminder of the close link between Mary and the story of salvation.

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