The Catechism sets up a pair of definitions for us that, at first glance, appear circular, but upon close examination, reveal profound interdependence: “The good of each individual is necessarily related to the common good, which in turn can be defined only in reference to the human person.” Fr. Mike uses a fascinating thought experiment to illustrate where the common good originates: you. Today’s readings are Catechism paragraphs 1905-1912.
The Catechism shows us that, in order for any good in society to last and flourish, legitimate authority must be instituted and respected by all. Furthermore, it is our duty as those under authority to obey those invested with authority. Fr. Mike acknowledges that most of us resist authority, but he bolsters the Catechism’s claim that legitimate authority in society is good and necessary. “Anarchy doesn’t work.” Today’s readings are Catechism paragraphs 1897-1904.
Before we can see outward changes for the good in society, there must be inward conversion in the hearts of its members, so says the Catechism. Fr. Mike highlights the fact that societies are made up of people with both body and soul—and the soul is often overlooked. Because we are broken, there is a “permanent need” for our conversion, and any society that fails to take this into account is doomed to do violence to human dignity. Today’s readings are Catechism paragraphs 1886-1896.
Man is made for communion. God created man in his triune image, making us naturally social and communal beings. We learn that various societies weave us together: the family, the state, our professions, and recreational activities, among others. Fr. Mike explains how the Church promotes the principle of subsidiarity to protect the goodness of the various levels of society as each level pursues the common good. Today’s readings are Catechism paragraphs 1877-1885.
Blessed Claudio Granzotto’s Story (August 23, 1900 – August 15, 1947)
Born in Santa Lucia del Piave near Venice, Claudio was the youngest of nine children and was accustomed to hard work in the fields. At the age of 9, he lost his father. Six years later, he was drafted into the Italian army, where he served more than three years.
His artistic abilities, especially in sculpture, led to studies at Venice’s Academy of Fine Arts, which awarded him a diploma with the highest marks in 1929. Even then he was especially interested in religious art. When Claudio entered the Friars Minor four years later, his parish priest wrote, “The Order is receiving not only an artist but a saint.” Prayer, charity to the poor, and artistic work characterized his life which was cut short by a brain tumor. He died on the feast of the Assumption, August 15, 1947, and was beatified in 1994. His liturgical feast is celebrated on March 23.
Reflection
Claudio developed into such an excellent sculptor that his work still turns people toward God. No stranger to adversity, he met every obstacle courageously, reflecting the generosity, faith, and joy that he learned from Francis of Assisi.
Saint Teresa of Calcutta’s Story (August 26, 1910 – September 5, 1997)
Mother Teresa of Calcutta, the tiny woman recognized throughout the world for her work among the poorest of the poor, was beatified October 19, 2003. Among those present were hundreds of Missionaries of Charity, the order she founded in 1950, as a diocesan religious community. Today the congregation also includes contemplative sisters and brothers, and an order of priests.
Born to Albanian parents in what is now Skopje, Macedonia, Gonxha (Agnes) Bojaxhiu was the youngest of the three children who survived. For a time, the family lived comfortably, and her father’s construction business thrived. But life changed overnight following his unexpected death.
During her years in public school, Agnes participated in a Catholic sodality and showed a strong interest in the foreign missions. At age 18, she entered the Loreto Sisters of Dublin. It was 1928 when she said goodbye to her mother for the final time and made her way to a new land and a new life. The following year she was sent to the Loreto novitiate in Darjeeling, India. There she chose the name Teresa and prepared for a life of service. She was assigned to a high school for girls in Calcutta, where she taught history and geography to the daughters of the wealthy. But she could not escape the realities around her—the poverty, the suffering, the overwhelming numbers of destitute people.
In 1946, while riding a train to Darjeeling to make a retreat, Sister Teresa heard what she later explained as “a call within a call. The message was clear. I was to leave the convent and help the poor while living among them.” She also heard a call to give up her life with the Sisters of Loreto and instead, to “follow Christ into the slums to serve him among the poorest of the poor.”
After receiving permission to leave Loreto, establish a new religious community, and undertake her new work, Sister Teresa took a nursing course for several months. She returned to Calcutta, where she lived in the slums and opened a school for poor children. Dressed in a white sari and sandals–the ordinary dress of an Indian woman–she soon began getting to know her neighbors—especially the poor and sick—and getting to know their needs through visits.
The work was exhausting, but she was not alone for long. Volunteers who came to join her in the work, some of them former students, became the core of the Missionaries of Charity. Others helped by donating food, clothing, supplies, and the use of buildings. In 1952, the city of Calcutta gave Mother Teresa a former hostel, which became a home for the dying and the destitute. As the order expanded, services were also offered to orphans, abandoned children, alcoholics, the aging, and street people.
For the next four decades, Mother Teresa worked tirelessly on behalf of the poor. Her love knew no bounds. Nor did her energy, as she crisscrossed the globe pleading for support and inviting others to see the face of Jesus in the poorest of the poor. In 1979, she was awarded the Nobel Peace Prize. On September 5, 1997, God called her home. Blessed Teresa was canonized by Pope Francis on September 4, 2016.
Reflection
Mother Teresa’s beatification, just over six years after her death, was part of an expedited process put into effect by Pope John Paul II. Like so many others around the world, he found her love for the Eucharist, for prayer, and for the poor a model for all to emulate.
Saint Rose of Viterbo’s Story (1233 – March 6, 1251)
Even as a child, Rose had a great desire to pray and to aid the poor. While still very young, she began a life of penance in her parents’ house. She was as generous to the poor as she was strict with herself. At the age of 10, she became a Secular Franciscan and soon began preaching in the streets about sin and the sufferings of Jesus.
Viterbo, her native city, was then in revolt against the pope. When Rose took the pope’s side against the emperor, she and her family were exiled from the city. When the pope’s side won in Viterbo, Rose was allowed to return. Her attempt at age 15 to found a religious community failed, and she returned to a life of prayer and penance in her father’s home, where she died in 1251. Rose was canonized in 1457.
Reflection
The list of Franciscan saints seems to have quite a few men and women who accomplished nothing very extraordinary. Rose is one of them. She did not influence popes and kings, did not multiply bread for the hungry, and never established the religious order of her dreams. But she made a place in her life for God’s grace, and like Saint Francis before her, saw death as the gateway to new life.
Saint Gregory the Great’s Story (c. 540 – March 12, 604)
Gregory was the prefect of Rome before he was 30. After five years in office he resigned, founded six monasteries on his Sicilian estate, and became a Benedictine monk in his own home at Rome.
Ordained a priest, Gregory became one of the pope’s seven deacons, and also served six years in the East as papal representative in Constantinople. He was recalled to become abbot, but at the age of 50 was elected pope by the clergy and people of Rome.
Gregory was direct and firm. He removed unworthy priests from office, forbade taking money for many services, emptied the papal treasury to ransom prisoners of the Lombards and to care for persecuted Jews and the victims of plague and famine. He was very concerned about the conversion of England, sending 40 monks from his own monastery. He is known for his reform of the liturgy, and for strengthening respect for doctrine. Whether he was largely responsible for the revision of “Gregorian” chant is disputed.
Gregory lived in a time of perpetual strife with invading Lombards and difficult relations with the East. When Rome itself was under attack, he interviewed the Lombard king.
His book, Pastoral Care, on the duties and qualities of a bishop, was read for centuries after his death. He described bishops mainly as physicians whose main duties were preaching and the enforcement of discipline. In his own down-to-earth preaching, Gregory was skilled at applying the daily Gospel to the needs of his listeners. Called “the Great,” Gregory has been given a place with Augustine, Ambrose, and Jerome, as one of the four key doctors of the Western Church.
An Anglican historian has written: “It is impossible to conceive what would have been the confusion, the lawlessness, the chaotic state of the Middle Ages without the medieval papacy; and of the medieval papacy, the real father is Gregory the Great.”
Reflection
Gregory was content to be a monk, but he willingly served the Church in other ways when asked. He sacrificed his own preferences in many ways, especially when he was called to be Bishop of Rome. Once he was called to public service, Gregory gave his considerable energies completely to this work. Gregory’s description of bishops as physicians fits in well with Pope Francis’ description of the Church as a “field hospital.”
