St. Apollinaris Claudius (2nd c.), also called St. Apollinaris of Hierapolis, was a bishop in what is today Turkey. He became famous for his polemical writings against the heretics of his day, showing that their theological errors were taken from the pagans. His most famous work was an Apologia for the Christians addressed to Roman Emperor Marcus Aurelius in the year 177 A.D. In it he reminded the Emperor of a miracle he received because of the Christians: when his army was nearly defeated in an attempt to conquer the Germanic barbarians, it was the prayers of the Christians among his soldiers which obtained the needed relief and the military victory, even though Christianity was illegal. In light of this miracle, Apollinaris requested the Emperor’s protection of Christians from persecution. St. Apollinaris’ work earned him the moniker, “Apollinaris the Apologist.” His writings are largely lost, and what we know of his work comes to us from other early Christian writers including St. Jerome and Eusebius. His feast day is January 8th.
Saint Nicholas’ Story (March 15, 270 – December 6, 343)
The absence of the “hard facts” of history is not necessarily an obstacle to the popularity of saints, as the devotion to Saint Nicholas shows. Both the Eastern and Western Churches honor him, and it is claimed that after the Blessed Virgin, he is the saint most pictured by Christian artists. And yet historically, we can pinpoint only the fact that Nicholas was the fourth-century bishop of Myra, a city in Lycia, a province of Asia Minor.
As with many of the saints, however, we are able to capture the relationship which Nicholas had with God through the admiration which Christians have had for him—an admiration expressed in the colorful stories which have been told and retold through the centuries.
Perhaps the best-known story about Nicholas concerns his charity toward a poor man who was unable to provide dowries for his three daughters of marriageable age. Rather than see them forced into prostitution, Nicholas secretly tossed a bag of gold through the poor man’s window on three separate occasions, thus enabling the daughters to be married. Over the centuries, this particular legend evolved into the custom of gift-giving on the saint’s feast. In the English-speaking countries, Saint Nicholas became, by a twist of the tongue, Santa Claus—further expanding the example of generosity portrayed by this holy bishop.
Reflection
The critical eye of modern history makes us take a deeper look at the legends surrounding Saint Nicholas. But perhaps we can utilize the lesson taught by his legendary charity, look deeper at our approach to material goods in the Christmas season, and seek ways to extend our sharing to those in real need.
Saint Nicholas is a Patron Saint of:
Bakers Brides and Grooms Children Greece Pawnbrokers Travelers
Saint Wolfgang of Regensburg’s Story (c. 924 – August 31, 994)
Wolfgang was born in Swabia, Germany, and was educated at a school located at the abbey of Reichenau. There he encountered Henry, a young noble who went on to become Archbishop of Trier. Meanwhile, Wolfgang remained in close contact with the archbishop, teaching in his cathedral school and supporting his efforts to reform the clergy.
At the death of the archbishop, Wolfgang chose to become a Benedictine monk and moved to an abbey in Einsiedeln, now part of Switzerland. Ordained a priest, he was appointed director of the monastery school there. Later he was sent to Hungary as a missionary, though his zeal and good will yielded limited results.
Emperor Otto II appointed him Bishop of Regensburg, near Munich. Wolfgang immediately initiated reform of the clergy and of religious life, preaching with vigor and effectiveness and always demonstrating special concern for the poor. He wore the habit of a monk and lived an austere life.
The draw to monastic life never left him, including the desire for a life of solitude. At one point he left his diocese so that he could devote himself to prayer, but his responsibilities as bishop called him back. In 994, Wolfgang became ill while on a journey; he died in Puppingen near Linz, Austria. He was canonized in 1052. His feast day is celebrated widely in much of central Europe.
Reflection
Wolfgang could be depicted as a man with rolled-up sleeves. He even tried retiring to solitary prayer, but taking his responsibilities seriously led him back into the service of his diocese. Doing what had to be done was his path to holiness—and ours.
A conscientious objector who wanted to be a monk; a monk who was maneuvered into being a bishop; a bishop who fought paganism as well as pleaded for mercy to heretics—such was Martin of Tours, one of the most popular of saints and one of the first not to be a martyr.
Born of pagan parents in what is now Hungary, and raised in Italy, this son of a veteran was forced at the age of 15 to serve in the army. Martin became a Christian catechumen and was baptized when he was 18. It was said that he lived more like a monk than a soldier. At 23, he refused a war bonus and told his commander: “I have served you as a soldier; now let me serve Christ. Give the bounty to those who are going to fight. But I am a soldier of Christ and it is not lawful for me to fight.” After great difficulties, he was discharged and went to be a disciple of Hilary of Poitiers.
He was ordained an exorcist and worked with great zeal against the Arians. Martin became a monk, living first at Milan and later on a small island. When Hilary was restored to his see following his exile, Martin returned to France and established what may have been the first French monastery near Poitiers. He lived there for 10 years, forming his disciples and preaching throughout the countryside.
The people of Tours demanded that he become their bishop. Martin was drawn to that city by a ruse—the need of a sick person—and was brought to the church, where he reluctantly allowed himself to be consecrated bishop. Some of the consecrating bishops thought his rumpled appearance and unkempt hair indicated that he was not dignified enough for the office.
Along with Saint Ambrose, Martin rejected Bishop Ithacius’s principle of putting heretics to death—as well as the intrusion of the emperor into such matters. He prevailed upon the emperor to spare the life of the heretic Priscillian. For his efforts, Martin was accused of the same heresy, and Priscillian was executed after all. Martin then pleaded for a cessation of the persecution of Priscillian’s followers in Spain. He still felt he could cooperate with Ithacius in other areas, but afterwards his conscience troubled him about this decision.
As death approached, Martin’s followers begged him not to leave them. He prayed, “Lord, if your people still need me, I do not refuse the work. Your will be done.”
Reflection
Martin’s worry about cooperation with evil reminds us that almost nothing is either all black or all white. The saints are not creatures of another world: They face the same perplexing decisions that we do. Any decision of conscience always involves some risk. If we choose to go north, we may never know what would have happened had we gone east, west, or south. A hyper-cautious withdrawal from all perplexing situations is not the virtue of prudence; it is in fact, a bad decision, for “not to decide is to decide.”
St. Gerard Sagredo (980–1046 A.D.) was born in Venice, Italy. From an early age he desired to dedicate his life to God, and as a young man became a Benedictine monk. He first served as abbot at a monastery in Venice, but left to make a pilgrimage to the Holy Land. While passing through Hungary he met the Hungarian king, St. Stephen, who asked him to stay in his country to evangelize and minister to his people. St. Gerard agreed, and was named Bishop of Csanád and the royal tutor of the Hungarian prince. He ministered tirelessly among the Hungarian people and helped to convert the whole country to Christianity, for which he is called the “Apostle of Hungary.” After the death of King St. Stephen there was a pagan uprising against the Christians, and St. Gerard was martyred for the faith along with two others. His death took place on a hill in Budapest which is now named after him; according to one tradition he was placed in a barrel lined with spikes, and rolled down the hill. He was declared a saint in 1083 by Pope St. Gregory VII. St. Gerard Sagredo is the patron saint of Hungary, and his feast day is September 24th.
St. Albert of Jerusalem (d. 1215) was born to a noble family in Italy, and was well educated in theology and law. He went on to become a priest and bishop and served in important posts as a peacemaker; he served as a mediator between Pope Clement III and the Holy Roman Emperor, between the Kingdom of Jerusalem and the Kingdom of Cyprus, and between the Knights Templar and the Armenian Kingdom of Cilicia. In 1205 he was made Patriarch of Jerusalem by Pope Innocent III during the time when the Saracens had control of the city. In this position he was respected by all for his sanctity and intelligence. Because of the Muslim presence in Jerusalem, Albert took up residence in Acre overlooking the great city, as well as Mt. Carmel where a group of holy hermits lived. Albert was asked by St. Brocard, who was prior of the group of hermits, to draw up a rule of life for them which became the beginning of the Carmelite Order. In 1214 Albert was summoned to serve in the General Lateran Council, but was murdered before he could attend. The Master of the Hospital of the Holy Spirit, whom he had rebuked and deposed for immorality, stabbed him to death on September 14th in the Church of Saint John of Acre, while he was part of the procession on the Feast of the Exaltation of the Holy Cross. His feast day is September 14th.
The ambiguity and intrigue surrounding John, the great preacher (his name means “golden-mouthed”) from Antioch, are characteristic of the life of any great man in a capital city. Brought to Constantinople after a dozen years of priestly service in Syria, John found himself the reluctant victim of an imperial ruse to make him bishop in the greatest city of the empire. Ascetic, unimposing but dignified, and troubled by stomach ailments from his desert days as a monk, John became a bishop under the cloud of imperial politics.
If his body was weak, his tongue was powerful. The content of his sermons, his exegesis of Scripture, were never without a point. Sometimes the point stung the high and mighty. Some sermons lasted up to two hours.
His lifestyle at the imperial court was not appreciated by many courtiers. He offered a modest table to episcopal sycophants hanging around for imperial and ecclesiastical favors. John deplored the court protocol that accorded him precedence before the highest state officials. He would not be a kept man.
His zeal led him to decisive action. Bishops who bribed their way into office were deposed. Many of his sermons called for concrete steps to share wealth with the poor. The rich did not appreciate hearing from John that private property existed because of Adam’s fall from grace any more than married men liked to hear that they were bound to marital fidelity just as much as their wives were. When it came to justice and charity, John acknowledged no double standards.
Aloof, energetic, outspoken, especially when he became excited in the pulpit, John was a sure target for criticism and personal trouble. He was accused of gorging himself secretly on rich wines and fine foods. His faithfulness as spiritual director to the rich widow, Olympia, provoked much gossip attempting to prove him a hypocrite where wealth and chastity were concerned. His actions taken against unworthy bishops in Asia Minor were viewed by other ecclesiastics as a greedy, uncanonical extension of his authority.
Theophilus, archbishop of Alexandria, and Empress Eudoxia were determined to discredit John. Theophilus feared the growth in importance of the Bishop of Constantinople and took occasion to charge John with fostering heresy. Theophilus and other angered bishops were supported by Eudoxia. The empress resented his sermons contrasting gospel values with the excesses of imperial court life. Whether intended or not, sermons mentioning the lurid Jezebel and impious Herodias were associated with the empress, who finally did manage to have John exiled. He died in exile in 407.
Reflection
John Chrysostom’s preaching, by word and example, exemplifies the role of the prophet to comfort the afflicted and to afflict the comfortable. For his honesty and courage, he paid the price of a turbulent ministry as bishop, personal vilification, and exile.
St. Orontius of Lecce (1st c.) was the son of the Roman imperial treasurer in Lecce, Italy. Upon his father’s death he inherited the position. Orontius was converted to the Christian faith along with his nephew, Fortunatus, by Justus, a disciple of St. Paul the Apostle. Orontius was later denounced to the authorities as a Christian and was ordered to sacrifice to the pagan gods. He refused and was arrested, removed from his office, tortured, and exiled to Corinth together with Fortunatus. In Corinth the pair met St. Paul the Apostle, who consecrated Orontius as the first bishop of Lecce. When Orontius and Fortunatus returned to Lecce they were persecuted and imprisoned again, but were released and ordered to stop preaching. They continued to preach in the surrounding cities, and were arrested a third time and executed. St. Orontius’ feast day is August 26th.
When he died at the age of 23, Louis was already a Franciscan, a bishop, and a saint!
Louis’s parents were Charles II of Naples and Sicily, and Mary, daughter of the King of Hungary. Louis was related to Saint Louis IX on his father’s side and to Elizabeth of Hungary on his mother’s side.
Louis showed early signs of attachment to prayer and to the corporal works of mercy. As a child he used to take food from the castle to feed the poor. When he was 14, Louis and two of his brothers were taken as hostages to the king of Aragon’s court as part of a political deal involving Louis’s father. At the court, Louis was tutored by Franciscan friars under whom he made great progress both in his studies and in the spiritual life. Like Saint Francis he developed a special love for those afflicted with leprosy.
While he was still a hostage, Louis decided to renounce his royal title and become a priest. When he was 20, he was allowed to leave the king of Aragon’s court. He renounced his title in favor of his brother Robert and was ordained the next year. Very shortly after, he was appointed bishop of Toulouse, but the pope agreed to Louis’s request to become a Franciscan first.
The Franciscan spirit pervaded Louis. “Jesus Christ is all my riches; he alone is sufficient for me,” Louis kept repeating. Even as a bishop he wore the Franciscan habit and sometimes begged. He assigned a friar to offer him correction—in public if necessary—and the friar did his job.
Louis’s service to the Diocese of Toulouse was richly blessed. In no time he was considered a saint. Louis set aside 75 percent of his income as bishop to feed the poor and maintain churches. Each day he fed 25 poor people at his table.
Louis was canonized in 1317 by Pope John XXII, one of his former teachers. His liturgical feast is celebrated on August 19.
Reflection
When Cardinal Hugolino, the future Pope Gregory IX, suggested to Francis that some of the friars would make fine bishops, Francis protested that they might lose some of their humility and simplicity if appointed to those positions. Those two virtues are needed everywhere in the Church, and Louis shows us how they can be lived out by bishops.
St. Cassian of Imola (4th c.) was the Bishop of Brescia near Milan, Italy. When a wave of persecution erupted under the Roman Emperor, Cassian fled to Imola, Italy, where he found work as a schoolmaster teaching children how to read and write. He was a disciplined and effective educator. In addition to instructing his students in the Christian faith, he also taught them a form of shorthand that allowed them to write as fast as they could speak. A city official discovered that Cassian was a Christian and denounced him to the government authorities. Cassian was arrested and ordered to offer sacrifice to the pagan gods, which he refused. As punishment the local judge ordered that he be stripped, bound, and tied to a stake. He was then turned over to his pagan students, numbering about 200, to be tortured to death. His students used their iron styli (writing instruments) to mercilessly carve into his skin and slowly stab him to death. St. Cassian died from the many wounds inflicted all over his body. St. Cassian of Imola is the patron saint of students, school teachers, shorthand writers, court reporters, stenographers, and parish clerks. His feast day is August 13th.
