St. Catherine of Sweden (1331-1381) was the fourth of eight children born to St. Bridget of Sweden and her husband, Ulfo. As a child she was sent by her parents to be educated in a convent, and was later given in marriage to a German nobleman. Catherine was able to persuade her husband, a virtuous young man, to live together in a mutual vow of perpetual chastity. They lived happily together in complete devotion to God.
After the death of her father, and with her husband’s consent, Catherine accompanied her mother to Rome. While there, Catherine’s husband died. She continued to be a companion to her mother and rejected further offers of marriage. Her mother worked to establish a new religious order, called the Order of the Holy Savior, or the Bridgettines.
After her mother’s death, Catherine took her body back to Sweden for burial while continuing the work of establishing the Bridgettines. She later traveled back to Rome to advocate for her mother’s canonization and for Pope Urban VI to ratify her Order. While in Rome she became great friends with St. Catherine of Siena. St. Catherine of Sweden finally returned to Sweden and became abbess of the newly founded Bridgettines, living the rest of her days as a model of prayer and penance.
St. Catherine of Sweden is the patron saint against abortions and miscarriages. Her feast day is March 24th.
St. Rafqa / Rafka (Arabic for Rebecca) (1832–1914) was born in Himlaya, a Maronite village in the Lebanese mountains. She was an only child, and her mother died when she was seven. After her father’s remarriage there was much family discord as to whom Rafqa should marry. Not wanting to wed any of the men in question, she turned to God and entered religious life at the age of 21.
Rebecca had a great devotion to the Blessed Virgin Mary which she learned from her mother. She studied and served as a teacher for many years, but, after witnessing and surviving a massacre of Christians, she decided at the age of 39 to become a cloistered contemplative nun living under a strict rule in a monastery. Here, Rafqa prayed earnestly that she might share in the sufferings of Christ. Her prayers were heard almost immediately. She became blind and paralyzed, and over the course of 30 years she struggled with deteriorating health and incredible pain. All of her sufferings she united to the sufferings of Christ without complaint.
Under obedience to her superior Rebecca worked on an autobiography near the end of her life. She died at the age of 82, and her grave is credited with many miracles. St. Rafqa is a Catholic Maronite saint canonized by Pope St. John Paul II in 2001. She is the patron of sick people, bodily ills, and loss of parents. Her feast day is March 23rd.
Nicholas, familiarly known as “Little John,” was small in stature but big in the esteem of his fellow Jesuits.
Born at Oxford, this humble artisan saved the lives of many priests and laypersons in England during the penal times (1559-1829), when a series of statutes punished Catholics for the practice of their faith. Over a period of about 20 years, Nicholas used his skills to build secret hiding places for priests throughout the country.
His work, which he did completely by himself as both architect and builder, was so good that time and time again priests in hiding were undetected by raiding parties. Nicholas was a genius at finding and creating places of safety: subterranean passages, small spaces between walls, impenetrable recesses.
At one point he was even able to mastermind the escape of two Jesuits from the Tower of London. Whenever Nicholas set out to design such hiding places, he began by receiving the holy Eucharist, and he would turn to God in prayer throughout the long, dangerous construction process.
After many years at his unusual task, Nicholas entered the Society of Jesus and served as a lay brother, although—for very good reasons—his connection with the Jesuits was kept secret.
After a number of narrow escapes, he himself was finally caught in 1594. Despite protracted torture, Nicholas refused to disclose the names of other Catholics. After being released following the payment of a ransom, “Little John” went back to his work. He was arrested again in 1606. This time he was subjected to horrible tortures, suffering an agonizing death. The jailers tried suggesting that he had confessed and committed suicide, but his heroism and sufferings soon were widely known.
Nicholas Owen was canonized in 1970 as one of the 40 Martyrs of England and Wales.
Reflection
Nicholas was a clever builder and architect who used his skills to protect endangered priests. Without his help, hundreds of English Catholics would have been deprived of the sacraments. His gift for spotting unlikely places to hide priests was impressive, but more impressive was his habit of seeking support for his work in prayer and the Eucharist. If we follow his example, we may also discover surprising ways to put our skills to God’s service.
St. Nicholas of Flue (1417-1487) was born in Switzerland, a devout child of pious parents. At the age of 21 he joined the army and fought in local battles. In his mid-twenties, at the advice of his parents, he married a similarly pious woman and had five sons and five daughters. He served the public by holding various civil offices, and was esteemed by all for his moral integrity.
After 25 years of marriage, upon discerning a special call from God, and with the consent of his wife, he went to live in a nearby valley as a hermit. He built a dwelling out of branches and left it only for daily Mass. He wore a tunic and kept his head and feet bare, spending his days in prayer and penance on behalf of the local people.
With permission from the parish priest he abstained totally from food and drink, without any negative effect on his health, which was confirmed by the Church as a miracle. He lived in this manner for 20 years and became known as a visionary and a prophet. Distinguished persons from all over Europe came to him for counsel. The civil authorities built him a cell and chapel and assigned him a chaplain.
The saint intervened as an arbiter when a civil war was imminent, resulting in the enduring union of the French and German-speaking parts of Switzerland. His hermitage became a place of pilgrimage after his death. St. Nicholas of Flue is the patron saint of Switzerland. His feast day is March 21st.
St. Cuthbert of Lindisfarne (634-687 A.D.) was born in present-day Scotland to a lowly family, and worked as a shepherd near the Melrose Abbey monastery. A child playmate prophesied that he would one day become a bishop. And one day, while tending to his sheep, St. Cuthbert saw in a vision the soul of St. Aidan, the Bishop of Lindisfarne, carried to heaven by angels. This mystical experience inspired in him a desire to become a monk.
After spending time as a soldier defending his home region of Northumbria against attack, he arrived on horseback, armed with a spear, seeking entrance at the monastery. He was received and became a monk in the Celtic Christian tradition. He grew in holiness and learning, and after serving as prior he withdrew from the community into the lifestyle of a solitary hermit.
After several years of a quiet life of prayer and penance, he was persuaded to return to active life as the Bishop of Lindisfarne. A year later he became sick and died. Miracles were reported at his grave; in fact, so numerous were the reported miracles that Cuthbert was called the “Wonder-worker of England.” Throughout the Middle Ages the shrine of Cuthbert remained one of the most popular places of pilgrimage in northern England. His feast day is March 20th.
The Bible pays Joseph the highest compliment: he was a “just” man. The quality meant a lot more than faithfulness in paying debts.
When the Bible speaks of God “justifying” someone, it means that God, the all-holy or “righteous” one, so transforms a person that the individual shares somehow in God’s own holiness, and hence it is really “right” for God to love him or her. In other words, God is not playing games, acting as if we were lovable when we are not.
By saying Joseph was “just,” the Bible means that he was one who was completely open to all that God wanted to do for him. He became holy by opening himself totally to God.
The rest we can easily surmise. Think of the kind of love with which he wooed and won Mary, and the depth of the love they shared during their marriage.
It is no contradiction of Joseph’s manly holiness that he decided to divorce Mary when she was found to be with child. The important words of the Bible are that he planned to do this “quietly” because he was “a righteous man, yet unwilling to expose her to shame” (Matthew 1:19).
The just man was simply, joyfully, wholeheartedly obedient to God—in marrying Mary, in naming Jesus, in shepherding the precious pair to Egypt, in bringing them to Nazareth, in the undetermined number of years of quiet faith and courage.
Reflection
The Bible tells us nothing of Joseph in the years after the return to Nazareth except the incident of finding Jesus in the Temple (Luke 2:41–51). Perhaps this can be taken to mean that God wants us to realize that the holiest family was like every other family, that the circumstances of life for the holiest family were like those of every family, so that when Jesus’ mysterious nature began to appear, people couldn’t believe that he came from such humble beginnings: “Is he not the carpenter’s son? Is not his mother named Mary…?” (Matthew 13:55a). It was almost as indignant as “Can anything good come from Nazareth?” (John 1:46b).
Saint Joseph is the Patron Saint of:
Belgium Canada Carpenters China Fathers Happy death Peru Russia Social Justice Travelers Universal Church Vietnam Workers
The crises that the Church faces today may seem minor when compared with the threat posed by the Arian heresy, which denied the divinity of Christ and almost overcame Christianity in the fourth century. Cyril was to be caught up in the controversy, accused of Arianism by Saint Jerome, and ultimately vindicated both by the men of his own time and by being declared a Doctor of the Church in 1822.
Raised in Jerusalem and well-educated, especially in the Scriptures, he was ordained a priest by the bishop of Jerusalem and given the task during Lent of catechizing those preparing for Baptism and catechizing the newly baptized during the Easter season. His Catecheses remain valuable as examples of the ritual and theology of the Church in the mid-fourth century.
There are conflicting reports about the circumstances of his becoming bishop of Jerusalem. It is certain that he was validly consecrated by bishops of the province. Since one of them was an Arian, Acacius, it may have been expected that his “cooperation” would follow. Conflict soon rose between Cyril and Acacius, bishop of the rival nearby see of Caesarea. Cyril was summoned to a council, accused of insubordination and of selling Church property to relieve the poor. Probably, however, a theological difference was also involved. He was condemned, driven from Jerusalem, and later vindicated, not without some association with and help from Semi-Arians. Half his episcopate was spent in exile; his first experience was repeated twice. He finally returned to find Jerusalem torn with heresy, schism and strife, and wracked with crime. Even Saint Gregory of Nyssa, who was sent to help, left in despair.
They both went to the Council of Constantinople, where the amended form of the Nicene Creed was promulgated in 381. Cyril accepted the word consubstantial—that is, Christ is of the same substance or nature as the Father. Some said it was an act of repentance, but the bishops of the Council praised him as a champion of orthodoxy against the Arians. Though not friendly with the greatest defender of orthodoxy against the Arians, Cyril may be counted among those whom Athanasius called “brothers, who mean what we mean, and differ only about the word consubstantial.”
Reflection
Those who imagine that the lives of saints are simple and placid, untouched by the vulgar breath of controversy, are rudely shocked by history. Yet, it should be no surprise that saints, indeed all Christians, will experience the same difficulties as their Master. The definition of truth is an endless, complex pursuit, and good men and women have suffered the pain of both controversy and error. Intellectual, emotional, and political roadblocks may slow up people like Cyril for a time. But their lives taken as a whole are monuments to honesty and courage.
Legends about Patrick abound; but truth is best served by our seeing two solid qualities in him: He was humble and he was courageous. The determination to accept suffering and success with equal indifference guided the life of God’s instrument for winning most of Ireland for Christ.
Details of his life are uncertain. Current research places his dates of birth and death a little later than earlier accounts. Patrick may have been born in Dunbarton, Scotland, Cumberland, England, or in northern Wales. He called himself both a Roman and a Briton. At 16, he and a large number of his father’s slaves and vassals were captured by Irish raiders and sold as slaves in Ireland. Forced to work as a shepherd, he suffered greatly from hunger and cold.
After six years Patrick escaped, probably to France, and later returned to Britain at the age of 22. His captivity had meant spiritual conversion. He may have studied at Lerins, off the French coast; he spent years at Auxerre, France, and was consecrated bishop at the age of 43. His great desire was to proclaim the good news to the Irish.
In a dream vision it seemed “all the children of Ireland from their mothers’ wombs were stretching out their hands” to him. He understood the vision to be a call to do mission work in pagan Ireland. Despite opposition from those who felt his education had been defective, he was sent to carry out the task. He went to the west and north–where the faith had never been preached–obtained the protection of local kings, and made numerous converts.
Because of the island’s pagan background, Patrick was emphatic in encouraging widows to remain chaste and young women to consecrate their virginity to Christ. He ordained many priests, divided the country into dioceses, held Church councils, founded several monasteries and continually urged his people to greater holiness in Christ.
He suffered much opposition from pagan druids and was criticized in both England and Ireland for the way he conducted his mission. In a relatively short time, the island had experienced deeply the Christian spirit, and was prepared to send out missionaries whose efforts were greatly responsible for Christianizing Europe.
Patrick was a man of action, with little inclination toward learning. He had a rock-like belief in his vocation, in the cause he had espoused. One of the few certainly authentic writings is his Confessio, above all an act of homage to God for having called Patrick, unworthy sinner, to the apostolate.
There is hope rather than irony in the fact that his burial place is said to be in County Down in Northern Ireland, long the scene of strife and violence.
Reflection
What distinguishes Patrick is the durability of his efforts. When one considers the state of Ireland when he began his mission work, the vast extent of his labors, and how the seeds he planted continued to grow and flourish, one can only admire the kind of man Patrick must have been. The holiness of a person is known only by the fruits of his or her work.
St. Abraham of Edessa (300-360 A.D.), also known as Abraham of Kidunaia, was a rich nobleman from Mesopotamia. He married according to his parents’ wishes, despite his desire to give himself totally to God. After the wedding ceremony he fled to a cave and hid himself, leaving only a small window to receive food. He lived there as a hermit, and after the death of his parents gave his inheritance to the poor.
The Bishop of Edessa ordained him as a priest and sent him to lead a notoriously sinful city. There Abraham was beaten and maligned for three years until his prayers prevailed and every citizen came to him for baptism. He then returned to his hermitage and lived there the rest of his life.
After his brother’s death his young niece was left to his care. He set her up to live as a religious in a cell next to his, which she did for twenty years until she succumbed to the seduction of a rogue hermit. She was so ashamed of her sin that she despaired of God’s mercy and became a prostitute. St. Abraham prayed for his niece earnestly for two years; then, discovering her location, left his cell and came to her disguised as a suitor. When they were alone he revealed his identity to her, and, pleading with her throughout the night, prevailed upon her to return with him to her life of prayer and penance. She came back to her cell, which Abraham relocated directly behind his own for her protection, and became St. Mary of Edessa. St. Abraham’s feast day is March 16th.
The Story ofSaint Louise de Marillac (August 12, 1591 – March 15, 1660)
Born near Meux, France, Louise lost her mother when she was still a child, her beloved father when she was but 15. Her desire to become a nun was discouraged by her confessor, and a marriage was arranged. One son was born of this union. But Louise soon found herself nursing her beloved husband through a long illness that finally led to his death.
Louise was fortunate to have a wise and sympathetic counselor, Francis de Sales, and then his friend, the bishop of Belley, France. Both of these men were available to her only periodically. But from an interior illumination she understood that she was to undertake a great work under the guidance of another person she had not yet met. This was the holy priest Monsieur Vincent, later to be known as Saint Vincent de Paul.
At first, he was reluctant to be her confessor, busy as he was with his “Confraternities of Charity.” Members were aristocratic ladies of charity who were helping him nurse the poor and look after neglected children, a real need of the day. But the ladies were busy with many of their own concerns and duties. His work needed many more helpers, especially ones who were peasants themselves and therefore, close to the poor and able to win their hearts. He also needed someone who could teach them and organize them.
Only over a long period of time, as Vincent de Paul became more acquainted with Louise, did he come to realize that she was the answer to his prayers. She was intelligent, self-effacing, and had physical strength and endurance that belied her continuing feeble health. The missions he sent her on eventually led to four simple young women joining her. Her rented home in Paris became the training center for those accepted for the service of the sick and poor. Growth was rapid and soon there was the need for a so-called “rule of life,” which Louise herself, under the guidance of Vincent, drew up for the Daughters of Charity of St. Vincent de Paul.
Monsieur Vincent had always been slow and prudent in his dealings with Louise and the new group. He said that he had never had any idea of starting a new community, that it was God who did everything. “Your convent,” he said, “will be the house of the sick; your cell, a hired room; your chapel, the parish church; your cloister, the streets of the city or the wards of the hospital.” Their dress was to be that of the peasant women. It was not until years later that Vincent de Paul would finally permit four of the women to take annual vows of poverty, chastity and obedience. It was still more years before the company would be formally approved by Rome and placed under the direction of Vincent’s own congregation of priests.
Many of the young women were illiterate. Still it was with reluctance that the new community undertook the care of neglected children. Louise was busy helping wherever needed despite her poor health. She traveled throughout France, establishing her community members in hospitals, orphanages and other institutions. At her death on March 15, 1660, the congregation had more than 40 houses in France. Six months later Vincent de Paul followed her in death.
Louise de Marillac was canonized in 1934 and declared patroness of social workers in 1960.
Reflection
In Louise’s day, serving the needs of the poor was usually a luxury only fine ladies could afford. Her mentor, Saint Vincent de Paul, wisely realized that women of peasant stock could reach poor people more effectively, and the Daughters of Charity were born under her leadership. Today, that order—along with the Sisters of Charity—continues to nurse the sick and aging and provide refuge for orphans. Many of its members are social workers toiling under Louise’s patronage. The rest of us must share her concern for the disadvantaged.
