St. Jean-Gabriel Perboyre (1802-1840) was one of eight children born to a farming family in France. He was a pious child and served as a model of virtue for his childhood companions. He discerned a call to the priesthood and joined the Vincentians along with a younger brother, with the full support of his parents. He served as a seminary professor for many years, and his sanctity impressed even his superiors. He longed to serve in the missions to China, but his poor health prevented him and his brother was sent instead. He prayed and begged to also be sent to preach in China and to suffer martyrdom there. After his brother died on the voyage to China, Jean-Gabriel was allowed to take his place in the mission. He arrived in China in 1835 and his labors there were met with great success. In 1839 persecutions broke out against the Christian missionaries, and Jean-Gabriel was one of the first to be arrested. The events leading to his death bear a striking resemblance to the Passion and Death of Christ. He was betrayed to the authorities by one of his new converts for thirty pieces of silver, stripped of his garments and clothed with rags, bound, and dragged from tribunal to tribunal. At each trial, he was brutally treated and tortured. He was finally condemned to death along with seven other criminals on September 11, 1840. He was martyred by being strangled to death as he hung on a cross. His feast day is September 11th.
St. Ambrose Edward Barlow (1585-1641) was born near Manchester, England, to a noble family. He was baptized Catholic at his birth, but was raised Protestant when Catholicism was outlawed by the reigning monarchy. His grandfather died while imprisoned for his Catholic faith, and his father had two-thirds of his estate confiscated for refusal to conform to the Church of England. Ambrose returned to Catholicism as an adult, recognized his vocation to the priesthood, and traveled to France to enter seminary. He was ordained in 1617 in the Order of St. Benedict. He returned to England to minister to underground Catholics in his native south Lancashire for 24 years, being financially supported with a pension arranged by his grandmother. Ambrose said Mass daily and administered the sacraments secretly to avoid detection by the authorities. He was arrested four times during his priesthood, each time being released without charge. When the king issued a decree that all Catholic priests should immediately flee the country or be arrested and condemned as traitors, St. Ambrose chose to stay, reasoning that he could not die a better death than to be martyred for being a Catholic priest. On April 25, 1631, just as he ended Easter Sunday Mass at Morley Hall near Manchester, he was arrested by a 400-strong armed mob led by the local Anglican vicar. He freely admitted to the charge of being a Catholic priest, and gave a defense of the true faith before his judge. He was sentenced to be hanged, drawn, quartered, and boiled in oil on September 10, 1641. His dead body was publicly displayed on a pike as a warning to other Catholic priests. St. Ambrose Edward Barlow is one of the Forty Martyrs of England and Wales. His feast day is September 10th.
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.”
St. John Kemble (1599-1679) was born in England to a prominent Catholic family when Catholicism was outlawed in the country. He was ordained a priest in 1625 and ministered in England as an itinerant priest for fifty-three years. Although persecution of Catholics was rampant, in his particular region Catholics were generally not harassed. In the infamous “Popish Plot” of 1678, Protestant politicians began a violent crackdown on Catholics, particularly on priests. Although 80 years old at the time, Father John Kemble was arrested. He was warned in advance but declined to leave his flock, saying, “According to the course of nature, I have but a few years to live. It will be an advantage to suffer for my religion and, therefore, I will not abscond.” Although he was found innocent of any involvement in the “Popish Plot,” he was condemned for being a Catholic priest and sentenced to death by being hanged, drawn, and quartered on August 22, 1679. His last words, addressed to the crowd were: “The failure of the authorities in London to connect me to the plot makes it evident that I die only for profession of the Catholic religion, which was the religion that first made this Kingdom Christian.” He was canonized by Pope Paul VI in 1970. St. John Kemble is one of the Forty Martyrs of England and Wales. His feast day is August 22.
How little we know where God’s grace will lead. Born on a farm in northern France, John died at 79 in the next “county” or department. In that time, he was a religious, a parish missionary, founder of two religious communities, and a great promoter of the devotion to the Sacred Heart of Jesus and the Immaculate Heart of Mary.
John joined the religious community of the Oratorians and was ordained a priest at 24. During severe plagues in 1627 and 1631, he volunteered to care for the stricken in his own diocese. Lest he infect his fellow religious, during the plague he lived in a huge cask in the middle of a field.
At age 32, John became a parish missionary. His gifts as a preacher and confessor won him great popularity. He preached over 100 parish missions, some lasting from several weeks to several months.
In his concern with the spiritual improvement of the clergy, John realized that the greatest need was for seminaries. He had permission from his general superior, the bishop, and even Cardinal Richelieu to begin this work, but the succeeding general superior disapproved. After prayer and counsel, John decided it was best to leave the religious community.
That same year John founded a new community, ultimately called the Eudists—the Congregation of Jesus and Mary–devoted to the formation of the clergy by conducting diocesan seminaries. The new venture, while approved by individual bishops, met with immediate opposition, especially from Jansenists and some of his former associates. John founded several seminaries in Normandy, but was unable to get approval from Rome—partly, it was said, because he did not use the most tactful approach.
In his parish mission work, John was disturbed by the sad condition of prostitutes who sought to escape their miserable life. Temporary shelters were found, but arrangements were not satisfactory. A certain Madeleine Lamy, who had cared for several of the women, one day said to him, “Where are you off to now? To some church, I suppose, where you’ll gaze at the images and think yourself pious. And all the time what is really wanted of you is a decent house for these poor creatures.” The words, and the laughter of those present, struck deeply within him. The result was another new religious community, called the Sisters of Charity of the Refuge.
John Eudes is probably best known for the central theme of his writings: Jesus as the source of holiness; Mary as the model of the Christian life. His devotion to the Sacred Heart and to the Immaculate Heart led Pope Pius XI to declare him the father of the liturgical cult of the Hearts of Jesus and Mary.
Reflection
Holiness is the wholehearted openness to the love of God. It is visibly expressed in many ways, but the variety of expression has one common quality: concern for the needs of others. In John’s case, those who were in need were plague-stricken people, ordinary parishioners, those preparing for the priesthood, prostitutes, and all Christians called to imitate the love of Jesus and his mother.
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.
“I don’t know what’s going to become of you!” How many parents have said that? Maximilian Mary Kolbe’s reaction was, “I prayed very hard to Our Lady to tell me what would happen to me. She appeared, holding in her hands two crowns, one white, one red. She asked if I would like to have them—one was for purity, the other for martyrdom. I said, ‘I choose both.’ She smiled and disappeared.” After that he was not the same.
He entered the minor seminary of the Conventual Franciscans in Lvív–then Poland, now Ukraine– near his birthplace, and at 16 became a novice. Though Maximilian later achieved doctorates in philosophy and theology, he was deeply interested in science, even drawing plans for rocket ships.
Ordained at 24, Maximilian saw religious indifference as the deadliest poison of the day. His mission was to combat it. He had already founded the Militia of the Immaculata, whose aim was to fight evil with the witness of the good life, prayer, work, and suffering. He dreamed of and then founded Knight of the Immaculata, a religious magazine under Mary’s protection to preach the Good News to all nations. For the work of publication he established a “City of the Immaculata”—Niepokalanow—which housed 700 of his Franciscan brothers. He later founded another one in Nagasaki, Japan. Both the Militia and the magazine ultimately reached the one-million mark in members and subscribers. His love of God was daily filtered through devotion to Mary.
In 1939, the Nazi panzers overran Poland with deadly speed. Niepokalanow was severely bombed. Kolbe and his friars were arrested, then released in less than three months, on the feast of the Immaculate Conception.
In 1941, Fr. Kolbe was arrested again. The Nazis’ purpose was to liquidate the select ones, the leaders. The end came quickly, three months later in Auschwitz, after terrible beatings and humiliations.
A prisoner had escaped. The commandant announced that 10 men would die. He relished walking along the ranks. “This one. That one.”
As they were being marched away to the starvation bunkers, Number 16670 dared to step from the line.
“I would like to take that man’s place. He has a wife and children.” “Who are you?” “A priest.”
No name, no mention of fame. Silence. The commandant, dumbfounded, perhaps with a fleeting thought of history, kicked Sergeant Francis Gajowniczek out of line and ordered Fr. Kolbe to go with the nine. In the “block of death” they were ordered to strip naked, and their slow starvation began in darkness. But there was no screaming—the prisoners sang. By the eve of the Assumption, four were left alive. The jailer came to finish Kolbe off as he sat in a corner praying. He lifted his fleshless arm to receive the bite of the hypodermic needle. It was filled with carbolic acid. They burned his body with all the others. Fr. Kolbe was beatified in 1971 and canonized in 1982.
Reflection
Father Kolbe’s death was not a sudden, last-minute act of heroism. His whole life had been a preparation. His holiness was a limitless, passionate desire to convert the whole world to God. And his beloved Immaculata was his inspiration.
If he hadn’t taken a trip with his bishop, Dominic would probably have remained within the structure of contemplative life; after the trip, he spent the rest of his life being a contemplative in active apostolic work.
Born in old Castile, Spain, Dominic was trained for the priesthood by a priest-uncle, studied the arts and theology, and became a canon of the cathedral at Osma, where there was an attempt to revive the apostolic common life described in Acts of the Apostles.
On a journey through France with his bishop, Dominic came face to face with the then virulent Albigensian heresy at Languedoc. The Albigensians–or Cathari, “the pure ones”–held to two principles—one good, one evil—in the world. All matter is evil—hence they denied the Incarnation and the sacraments. On the same principle, they abstained from procreation and took a minimum of food and drink. The inner circle led what some people regarded as a heroic life of purity and asceticism not shared by ordinary followers.
Dominic sensed the need for the Church to combat this heresy, and was commissioned to be part of the preaching crusade against it. He saw immediately why the preaching crusade was not succeeding: the ordinary people admired and followed the ascetical heroes of the Albigenses. Understandably, they were not impressed by the Catholic preachers who traveled with horse and retinues, stayed at the best inns and had servants. Dominic therefore, with three Cistercians, began itinerant preaching according to the gospel ideal. He continued this work for 10 years, being successful with the ordinary people but not with the leaders.
His fellow preachers gradually became a community, and in 1215 Dominic founded a religious house at Toulouse, the beginning of the Order of Preachers or Dominicans.
Dominic’s ideal, and that of his Order, was to organically link a life with God, study, and prayer in all forms, with a ministry of salvation to people by the word of God. His ideal: contemplata tradere: “to pass on the fruits of contemplation” or “to speak only of God or with God.”
Reflection
The Dominican ideal, like that of all religious communities, is for the imitation, not merely the admiration, of the rest of the Church. The effective combining of contemplation and activity is the vocation of truck driver Smith as well as theologian Aquinas. Acquired contemplation is the tranquil abiding in the presence of God, and is an integral part of any full human life. It must be the wellspring of all Christian activity.
St. Kilian (c. 640-689 A.D.), also known as St. Cillian, was born to a noble family in Ireland. As a child he was known for his piety and love of study, which led him to the priesthood. He became a traveling bishop on the island, and in 686 A.D. left Ireland with eleven companions to travel throughout Gaul (present day France and parts of Germany) to preach the Gospel. From there he traveled to Rome to get official sanction from the Pope to become a missionary. Once obtained, St. Kilian returned north and settled in Würzburg as his base of activity along with two of his original companions. He began his work evangelizing the pagans in large parts of Franconia and Thuringia (north and central Germany), earning the name ‘Apostle of Franconia.’ Saint Kilian converted the Duke of Würzburg and convinced him to end his unlawful marriage. This greatly angered the Duke’s wife, who resisted St. Kilian’s attempts to convert her. While her husband was away, she had St. Kilian and his two missionary companions beheaded as they were preaching. A cathedral was built on the spot of their martyrdom by the first bishop of Würzburg. On St. Kilian’s feast his relics, along with those of his two companions, are paraded through the streets and put on display in the Würzburg Cathedral, which is dedicated to him. St. Kilian’s feast day is July 8th.
St. Bernardino Realino (1530–1616) was born in Italy to a noble family. He grew into an accomplished “Renaissance Man” of his day; he studied law and medicine, had a successful career as an attorney and judge, and served as the mayor of three cities. At the age of 34 he completed an eight-day retreat with Jesuit priests, and during this time he discerned a call to the religious life. He entered the Jesuit order and was ordained a priest in 1567. As a priest he preached, taught, and visited the sick and poor in the areas of Naples and Lecce. He was much loved and venerated by the people he ministered to, especially because of the miracles he performed. It was commonly believed among the people that he was a living saint. Even public scandal and civil strife were calmed due to his holy influence. While he was on his death bed, the city leaders of Lecce came to request of him that he become the official patron saint of their city once he entered heaven. After St. Bernardino’s death, vials of his blood were kept for veneration, which were observed to liquefy and exhibit unusual phenomena for more than a century. St. Bernardino Realino’s feast day is July 2nd.
