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.
St. Matilda (895-968 A.D.) was born in Prussia, the daughter of a Count, and was raised and educated in a monastery by her grandmother, who was the abbess. A political marriage was arranged for her to Henry I, the future king of Germany. Henry and Matilda enjoyed a happy and blessed marriage. As the Queen of Germany, Matilda became the mother of five important historical figures: Holy Roman Emperor Otto I; Henry, Duke of Bavaria; St. Bruno, Archbishop of Cologne; Gerberga, wife of King Louis IV of France; and Hedwig, mother of Hugh Capet.
Matilda was a holy and virtuous woman known for her generosity to the poor. The king adored his queen and attributed his success in battle to her prayers. They reigned seventeen years, and their eldest son succeeded the throne and became Emperor Otto I. After her husband’s death, Matilda’s two eldest sons chastised her for her generous almsgiving. St. Matilda then took the possessions left to her by her husband and turned them over to her sons, and retired from court. Her sons immediately suffered misfortune, which was attributed to their poor treatment of their holy mother. In order to repair this injustice and regain God’s favor, St. Matilda was begged to return to court, which she did, forgiving her sons for their ill will. She continued to help the poor, build churches, and support many monasteries. St. Matilda was a celebrated monarch and was venerated by the people immediately after her death. Her feast day is March 14th.
St. Eulogius of Cordoba (9th c.) was a priest from a prominent Christian family in Cordoba (Cordova), Spain. He was well-educated, humble, gentle, friendly, and a gifted leader with the charism of encouragement, especially towards Christians facing martyrdom. In his time Cordoba was the capital of the Muslim conquerors of Catholic Spain.
The Muslim leaders allowed Christians to live in relative peace until a persecution arose when some of the Muslim population began converting to Christianity. They imprisoned the clergy, including Eulogius. While in prison Eulogius read the Bible to his companions and exhorted them to faithfulness in the face of martyrdom. He also wrote to two other young female converts who were facing threats, instructing them that no matter how terribly they were physically abused, it could not harm their souls, and that they must fight for their faith till death and leave God to defend his Church.
St. Eulogius was released and later jailed again for hiding a young female convert who fled from her family in fear of her life. St. Eulogius’ judge offered him escape if he would weaken the practice of his religion, but instead he preached the Gospel to the presiding court. He was immediately beheaded. St. Eulogius’ feast day is March 11th.
St. Macarius of Jerusalem (4th c.) was the Bishop of Jerusalem from 312-335 A.D. Little is known of his life before this time. He took part in the Council of Nicea in 325 A.D. and vigorously opposed the Arian heresy, which greatly threatened the early Church. It is believed that he was one of the bishops who helped draft the Nicene Creed. St. Athanasius, his contemporary, refers to Macarius as an example of “the honest and simple style of apostolical men.”
After the council, St. Macarius accompanied St. Helen, the queen mother of the Roman Emperor Constantine, in her successful search for the True Cross that Jesus was crucified upon. It was he who suggested to St. Helen that she would identify the real Cross by touching all three of those she found to a seriously ill woman, and observe which one brought immediate healing.
Following the discovery of the True Cross in this miraculous manner, Constantine wrote to Bishop Macarius requesting that he oversee the construction of a magnificent church in Jerusalem, the Basilica of the Holy Sepulchre, to commemorate the sites of the Crucifixion and Burial of Christ, which still exists today as one of the most important Christian pilgrimage sites in the world. His feast day is March 10th.
