St. Angela Merici
The saint was born in 1474 in the diocese of Verona. Early in life she dedicated herself to Christ as His bride. After the death of her parents, she desired to live solely for God in quiet and solitude, but her uncle insisted that she manage his household. She renounced her patrimony in order to observe most perfectly the rule for Franciscan Tertiaries.

During a pilgrimage to the Holy Land in 1524, she lost her eyesight temporarily. Pope Clement VII, whom she visited in Rome, desired her to remain in the Holy City. Later she founded a society for girls, under the protection of St. Ursula; this was the beginning of the Ursuline Order. St. Angela was almost seventy when she died; her body remained incorrupt for thirty days. Remarkable phenomena occurred at her burial in the Church of St. Afra.

— Excerpted from The Church's Year of Grace, Pius Parsch

St. Timothy
Timothy was Paul's dearest disciple, his most steadfast associate. He was converted during the apostle's first missionary journey. When Paul revisited Lystra, Timothy, though still very young (about twenty) joined him as a co-worker and companion. Thereafter, there existed between them a most intimate bond, as between father and son. St. Paul calls him his beloved child, devoted to him "like a son to his father" (Phil. 2:22). Of a kindly disposition, unselfish, prudent, zealous, he was a great consolation to Paul, particularly in the sufferings of his later years. He also assisted the apostle in the establishment of all the major Christian communities and was entrusted with missions of highest importance. Timothy was with Paul during his first Roman imprisonment. Paul made his self-sacrificing companion bishop of Ephesus, but the finest monument left him by his master are the two canonical Epistles bearing his name.

— Excerpted from The Church's Year of Grace, Pius Parsch

St. Titus
St. Titus, a pagan by birth, became one of St. Paul's most illustrious disciples. He accompanied the apostle on several of his missionary journeys and was entrusted with important missions. Finally he came with St. Paul to the island of Crete, where he was appointed bishop. He performed this duty in accordance with the admonition given him, ". . . in all things show yourself an example of good works" (Tit. 2:7).

Tradition tells us that he died a natural death at the age of 94, having lived in the state of virginity during his whole life. St. Paul left a worthy monument to Titus, his faithful disciple, in the beautiful pastoral letter which forms part of the New Testament. Today's feast in his honor was introduced in 1854.

— Excerpted from The Church's Year of Grace, Pius Parsch

St. José Gabriel Brochero
St. José Gabriel is known in Argentina as the “cowboy priest.” This gaucho, as local cattle-herders are known, served a large parish spread over miles of mountainous terrain.

St. José showed bravery in his first years as a priest by ministering to victims of a cholera epidemic in the city of Cordoba, Argentina. At 29 he was assigned to St. Albert, a remote parish numbering about ten thousand souls with neither schools nor roads. Padre José went on the back of a mule along the mountains to care for his flock, carrying a Mass kit and an image of the Blessed Mother. His flock was, in a sense, “lost,” so remote were they from the larger society. Father José said of his people that “they were abandoned by everyone, but not by God.” Early in his tenure, he desired spiritual renewal for his parish and so he led a group across mountains in a snowstorm to a retreat being held at Cordoba on the Spiritual Exercises of St. Ignatius. This beginning in prayer produced much fruit in the parish.

His priestly ministry drew him to the people, to “go out,” as Jesus and his apostles went out to where the people were to be found. This “going out” involved risk: the danger of terrain, long days far from home, and the unexpected. Pope Francis has especially encouraged priests and generally all Christians to get out on the roads and into the public squares as a necessary first step in evangelization, in sharing Christ.

St. José Gabriel was not unknown to the public for his incarnational way of ministering. He worked alongside his people. A Cordoba newspaper wrote about this priest’s way of serving in an 1887 article:

"He practices the gospel. Are you missing a carpenter? He’s a carpenter. Are you missing a laborer? He’s a laborer. He rolls up his cassock wherever he is, takes the shovel or hoe and opens a public road in 15 days aided by his parishioners."

In these tasks St. José found a space of communion in labor with his parishioners and a solid imitation of his patron, St. Joseph. He worked to build roads, schools, and to get mail and telegraph couriers for the good of the people. In his letter to those gathered for the beatification ceremony, Pope Francis said: “This shepherd who smelled of sheep became poor among the poor.”

St. José Gabriel was born in 1840, the same year of birth as St. Damien of Molokai. Like Damien, José Gabriel served those who were considered untouchable, the lepers, and like Damien he died a leper. He continued to pray and offer Mass although ill and blind. His “going out” was a complete emptying of self. Pope Francis wrote: “Brochero did not stay in the parish offices: he would exhaust himself riding his mule and he ended up being sick with leprosy.” St. José Gabriel died January 26, 1914.

The beatification ceremony at Cordoba was attended by close to 150,000 people, including three thousand gauchos wearing the traditional ponchos of the Argentine cowboy. This priest was a lone ranger when he had to be and, like his Divine Master, was brave, courageous, and bold.

Excerpted from Dominican Friars | Province of St. Joseph

St. Paul
St. Paul was born at Tarsus, Cilicia, of Jewish parents who were descended from the tribe of Benjamin. He was a Roman citizen from birth. As he was "a young man" at the stoning of Stephen and "an old man" when writing to Philemon, about the year 63, he was probably born around the beginning of the Christian era.

To complete his schooling, St. Paul was sent to Jerusalem, where he sat at the feet of the learned Gamaliel and was educated in the strict observance of the ancestral Law. Here he also acquired a good knowledge of exegesis and was trained in the practice of disputation. As a convinced and zealous Pharisee, he returned to Tarsus before the public life of Christ opened in Palestine.

Some time after the death of Our Lord, St. Paul returned to Palestine. His profound conviction made his zeal develop to a religious fanaticism against the infant Church. He took part in the stoning of the first martyr, St. Stephen, and in the fierce persecution of the Christians that followed.

Entrusted with a formal mission from the high priest, he departed for Damascus to arrest the Christians there and bring them bound to Jerusalem. As he was nearing Damascus, about noon, a light from heaven suddenly blazed round him. Jesus with His glorified body appeared to him and addressed him, turning him away from his apparently successful career.

An immediate transformation was wrought in the soul of St. Paul. He was suddenly converted to the Christian Faith. He was baptized, changed his name from Saul to Paul, and began travelling and preaching the Faith. He was martyred as an Apostle in Rome around 65 AD.

— Excerpted from Lives of the Saints

St. Anastasius
The Martyrology relates: At Bethsaloen in Assyria, St. Anastasius, a Persian monk, who after suffering much at Caesarea in Palestine from imprisonment, stripes, and fetters, had to bear many afflictions from Chosroes, king of Persia, who caused him to be beheaded. He had sent before him to martyrdom seventy of his companions, who were drowned in
a river.  His head was brought to Rome, at Aquæ Salviæ, together with his revered image, by the sight of which demons are expelled, and diseases cured, as is attested by the Acts of the second Council of Nicea.  The saint was venerated highly in Rome.

St. Agnes
Agnes is one of the most glorious saints in the calendar of the Roman Church. The greatest Church Fathers vie with one another in sounding her praise and glory. St. Jerome writes: "All nations, especially their Christian communities, praise in word and writing the life of St. Agnes. She triumphed over her tender age as well as over the merciless tyrant. To the crown of spotless innocence she added the glory of martyrdom."

Our saint's name should be traced to the Greek hagne - the pure, rather than to the Latin agna - lamb. But the Latin derivation prevailed in the early Church. The reason may have been that eight days after her death Agnes appeared to her parents with a train of virgins, and a lamb at her side. St. Augustine knew both derivations. "Agnes", he writes, "means 'lamb' in Latin, but in Greek it denotes 'the pure one'". The Latin interpretation occasioned the yearly blessing of the St. Agnes lambs; it takes place on this day in the Church of which she is patron, and the wool is used in weaving the palliums worn by archbishops and, through privilege, by some bishops. In the church built by the Emperor Constantine over the saint's grave, Pope Gregory the Great preached a number of homilies. Reliable details concerning the life of St. Agnes are very few. The oldest material occurs in St. Ambrose's De Virginibus, parts of which are read today at Matins. The value of the later (definitely unauthentic) "Passion" of the saint is enhanced by the fact that various antiphons and responsories in the Office are derived from it.

From such liturgical sources we may construct the following "life of St. Agnes". One day when Agnes, then thirteen years old, was returning home from school, she happened to meet Symphronius, a son of the city prefect. At once he became passionately attracted to her and tried to win her by precious gifts. Agnes repelled him, saying: "Away from me, food of death, for I have already found another lover" (r. Ant.). "With His ring my Lord Jesus Christ has betrothed me, and He has adorned me with the bridal crown" (3. Ant., Lauds). "My right hand and my neck He has encircled with precious stones, and has given me earrings with priceless pearls; He has decked me with lovely, glittering gems" (2. Ant.). "The Lord has clothed me with a robe of gold, He has adorned me with priceless jewels" (4. Ant.). "Honey and milk have I received from His mouth, and His blood has reddened my cheeks" (5. Ant.). "I love Christ, into whose chamber I shall enter, whose Mother is a virgin, whose Father knows not woman, whose music and melody are sweet to my ears. When I love Him, I remain chaste; when I touch Him, I remain pure; when I possess Him, I remain a virgin" (2. Resp.). "I am betrothed to Him whom the angels serve, whose beauty the sun and moon admire" (9. Ant.). "For Him alone I keep my troth, to Him I surrender with all my heart" (6. Ant.).

Incensed by her rebuff, Symphronius denounced Agnes to his father, the city prefect. When he threatened her with commitment to a house of ill fame, Agnes replied: "At my side I have a protector of my body, an angel of the Lord" (2. Ant., Lauds). "When Agnes entered the house of shame, she found an angel of the Lord ready to protect her" (1. Ant., Lauds). A light enveloped her and blinded all who tried to approach. Then another judge condemned her to the stake because the pagan priests accused her of sorcery.

Surrounded by flames she prayed with outstretched arms: "I beseech You, Father almighty, most worthy of awe and adoration. Through Your most holy Son I escaped the threats of the impious tyrant and passed through Satan's filth with feet unsullied. Behold, I now come to You, whom I have loved, whom I have sought, whom I have always desired." She gave thanks as follows: "O You, the almighty One, who must be adored, worshipped, feared - I praise You because through Your only begotten Son I have escaped the threats of wicked men and have walked through the filth of sin with feet unsullied. I extol You with my lips, and I desire You with all my heart and strength."

After the flames died out, she continued: "I praise You, Father of my Lord Jesus Christ, because by Your Son the fire around me was extinguished" (4. Ant., Lauds). And now she longed for union with Christ: "Behold, what I yearned for, I already see; what I hoped for, I already hold in embrace; with Him I am united in heaven whom on earth I loved with all my heart" (Ben. Ant.). Her wish was granted; the judge ordered her beheaded. —The Church's Year of Grace, Pius Parsch

Our Lady of High Grace
The Dominican Republic, where the evangelization of the New World began, is under the protection of the Virgin under two titles: Our Lady of Mercy, the principal patroness who was so proclaimed in 1616 during the Spanish colonial rule, and the Virgin of Altagracia, Protector and Queen of the hearts of the Dominicans. "Tatica from Higuey," as the natives of Quisqueya fondly refer to her, has her story and legend. There are historic documents that prove that in 1502, in the island of Santo Domingo, the Most Blessed Virgin was honored under the title of our Lady of la Altagracia, whose portrait had been brought from Spain by Alfonso and Antonio Trejo, brothers who were among the first European settlers of the island. When the brothers moved to the city of Higuey, they took the image with them. Later they offered it to the parish church so that everyone could venerate it. The first shrine was completed in 1572, and in 1971 the present Basilica was consecrated.

Popular piety has it that the devout daughter of a rich merchant had asked him to bring her a portrait of Our Lady of Altagracia from Santo Domingo. The father tried to get it for her, but with no success. Neither clergymen nor tradesmen had ever heard that Marian title.

Back at Higuey, the merchant decided to stay overnight at a friend's house. After dinner, feeling sorry for his daughter's disappointment when he should arrive empty-handed, he described to those present his unsuccessful search. As he spoke, an old man with a long beard, who was passing by, took out of his knapsack a rolled up painting and gave it to the merchant saying, "This is what you are looking for." It was the Virgin of Altagracia. At day break the old man had disappeared.

The portrait of Our Lady of Altagracia is thirty-three centimeters wide by forty-five high. Expert opinion has it that it is a primitive work of the Spanish school, painted towards the end of the fifteenth or beginning of the sixteenth century. The painting, which depicts a Nativity scene, was restored successfully in Spain in 1978, and its original beauty and color can now be appreciated. The rigor of time, candles' smoke and rubbing by the hands of the devotees had so altered the surface of the portrait that it had become nearly unrecognizable.

The scene of Jesus' birth is painted on a fine cloth. The Virgin, lovely and serene, occupies the center of the picture; she is looking with tenderness at the child who lies nearly naked on the straw of the manger. A blue cloak sprinkled with stars envelops her and a white scapular closes her garments in front.

Maria of Altagracia wears the colors of the Dominican flag; anticipating in this manner the national identity. A radiant crown and twelve stars frame her head which now has a crown on it. The frame which holds the painting is probably the most refined example of Dominican gold work. This marvel made of gold, precious stones and enamel, is the work of an unknown eighteenth-century artist. Possibly he used the jewels that the Virgin's devotees gratefully offered her.

The image of Our Lady of Altagracia had the privilege of being crowned twice: on August 15, 1922 - during the pontificate of Pius XI - and by Pope John Paul II, who on January 25, 1979, during his visit to Santo Domingo, personally crowned the image with a golden silver tiara, his personal gift to the Virgin, the first evangelizer of the Americas.

Source: University of Dayton, 

St. Fabian
St. Fabian, a Roman, was as energetic as he was admired and respected. He was able to accomplish a great deal during his long pontificate. Escaping the persecution of Emperor Maximus Thrax, who had been assassinated, Fabian enjoyed peace in the Church under the reigns of succeeding emperors.

One of St. Fabian's first acts was to reorganize the clergy of Rome to better serve the increasing flock. He is also credited with beautifying and enlarging the cemeteries. He ordered paintings to adorn the vaults, and he erected a church above the cemetery of Calixtus.

The Church flourished under St. Fabian as a succession of emperors left the Christians to themselves. This peaceful time came to an abrupt end with the ascension of Emperor Decius. He was a cruel enemy and he decreed that all Christians were to deny Christ by openly worshipping pagan idols. The Church was to lose many followers, but more stood firm to suffer torture and even death. Certainly, one of the first was Pope Fabian. Arrested, he was thrown in prison and died at the hands of his brutal captors. He is buried in the cemetery of Calixtus.

St. Sebastian
The name of Sebastian is enveloped in a wreath of legends. The oldest historical account of the saint is found in a commentary on the psalms by St. Ambrose; the passage reads: "Allow me to propose to you the example of the holy martyr Sebastian. By birth he was a Milanese. Perhaps the persecutor of Christians had left Milan, or had not yet arrived, or had become momentarily more tolerant. Sebastian believed that here there was no opportunity for combat, or that it had already passed. So he went to Rome, the scene of bitter opposition arising from the Christians' zeal for the faith. There he suffered, there he gained the crown."

St. Sebastian was widely venerated during the Middle Ages, particularly as a protector against the plague. Paul the Deacon relates that in 670 a great pestilence at Rome ceased when an altar was dedicated in his honor. The Breviary account of the saint is highly legendary; in part it reads: "Diocletian tried by every means to turn Sebastian from the faith of Christ. After all efforts had proven fruitless, he ordered him tied to a post and pierced with arrows. When everyone thought him dead, a devout woman named Irene arranged for his burial during the night; finding him still alive, she cared for him in her own house. After his recovery he appeared again before Diocletian and boldly rebuked him for his wickedness. Enraged by the saint's sharp words, the emperor ordered him scourged until he expired. His body was thrown into a sewer."

— Excerpted from The Church's Year of Grace, Pius Parsch

St. Marius and Family
Their feast does not appear in the Roman calendar until the twelfth century. The Acts of these martyrs are wholly legendary. They give the following details. Marius was a Persian of noble extraction. With his wife, who was also noble-born, and his two sons, Audifax and Abachus, he came to Rome during the reign of Emperor Claudius II (268-270) to venerate the graves of the martyrs. They visited the Christians in prison, encouraged them by word and deed, and shared with them their goods. And like Tobias of old, they buried the bodies of the saints.

It was not long before they themselves were arrested; and when neither threats nor allurements could make them offer sacrifice to the idols, they were savagely flogged. Martha was the first to die, but not before she had fervently exhorted her husband and sons to endure steadfastly whatever tortures might be inflicted for the faith. All were beheaded in the same place and their bodies thrown into the fire. Felicitas, a saintly Roman woman, succeeded in recovering the half-burnt bodies and buried them on her estate.

St. Canute
St. Canute, king of Denmark, was murdered in St. Alban's Church, Odense, July 10, 1086. The Martyrology confuses him with his nephew, St. Canute the Duke, who died on January 7, 1131, and was canonized November 8, 1169, by Pope Alexander III. St. Canute is also called Canute the holy, or Danish Knut, or Knud, Den Hellige, or Sankt Knut, or Knud.

The son of King Sweyn II Estrithson of Denmark, Canute succeeded his brother Harold Hen as king of Denmark. Canute opposed the aristocracy and kept a close association with the church in an attempt to create a powerful and centralized monarchy.

In ecclesiastical matters, Canute generously patronized several churches, including the Cathedral of Lund, Denmark's archbishopric; established a Benedictine abbey at Odense; and supported apostolic preaching throughout Denmark. In temporal matters, he attempted an administrative reform, particularly an enforced levying of tithes that incurred the wrath of the rural aristocracy. In 1085 he reasserted the Danish claims to England and, with the count of Flanders and King Olaf III of Norway, prepared a massive invasion fleet that alarmed the Norman-English king William I the Conqueror.

Canute's plan, however, had to be abandoned suddenly, for those aristocrats who opposed his tax policy revolted as he was preparing to embark for England. He fled from the rebels, led by his brother Prince Olaf, to St. Alban's Church, Odense, which he had founded, and was assassinated there with the entire royal party.

Canute was buried in St. Alban's, renamed c. 1300 St. Canute's Cathedral. Miracles were recorded at his tomb, and, at the request (1099) of King Erik III Evergood of Denmark, he was canonized (1101) by Pope Paschal II.

St. Henrik
To call St. Henrik obscure is only possible to an English speaking Catholic. For us, he is so obscure that he does not even have an entry in the voluminous 1913 Catholic Encyclopedia. But, to Finnish Catholics, he is the nation's patron and one of the most popular saints of the Middle Ages, and of today.

Henrik was born Henry, an Englishman, sometime in the early 12th century. It is unknown where he began his ecclesiastical career, but in 1152 he appears as a companion of papal legate and fellow Englishman Nicholas Breakspear (later Pope Adrian IV), who spent two years in Scandinavia trying to organize the Church in that region. Henrik appears to have remained behind, where he was later appointed Bishop of Uppsala, primatial See of Sweden, in 1156. This was around one year after Eric IX Jedvardsson, also known as King Eric the Saint, took the throne of Sweden. Henrik, who had a heart for missionary work, found a friend and supporter in the zealous King Eric, who was anxious to spread the Faith into neighboring Finland as a means of not only winning souls, but stabilizing his own borders.

Allegedly, Eric organized a sort of crusade to bring Finland under Swedish rule and spread the Faith, although there is no contemporary evidence of such a military adventure. What is certain is that, at the behest of King Eric, the Bishop of Uppsala was persuaded to go to Finland to spread the Faith in that region. He was not in Finland long when he was murdered by a pagan Finn, to whom tradition assigns the name Lalli. According to some accounts, his martyrdom occurred as a result of Henrik attempting to enforce a canonical penalty on a murderer; in the more popular tale, Henrik stops to purchase some food from a local woman before crossing a frozen lake by slegde. When the woman's husband Lalli returns home, she tells him only that Henrik came and took the food but neglects to mention that he also paid for it. In anger, Lalli follows Henrik out upon the ice of the lake where he murders him and takes his mitre home in gloating triumph. According to tradition, Henrik was martyred on January 20th, 1156.

Finnish cultural tradition has taken a macabre interest in speculating about the fate of Lalli, the murderer. All traditions agree that Lalli died soon after Henrik, unrepentant and tormented. The favorite story of Lalli tells how he came home from the murder wearing the bishop's mitre. When he went to remove it from his head, his scalp came off with it; thus St. Henrik is often depicted in medieval iconography standing on top of Lalli, who is always depicted as bald. Other stories tell of Lalli being pursued relentlessly by a band of mice who constantly tried to eat him alive. There are tales of Lalli climbing a tree or moving from house to house to escape the gnawing mice; finally he seeks refuge at sea, but the mice some how find him and he and the mice end up drowning together. The gnawing mice which relentlessly seek to devour Lalli are an apt symbol of the gnawing of conscience.

Henrik soon became the national saint of Finland, although he was largely ignored outside of Scandinavia. In Scandinavian countries, his feast day (January 20th) is the occasion of a tremendous festival called Heikinpäivä. The Heikinpäivä festival, though originally a Finnish solemnity, is actually more important in other areas of the world that were settled by Finns than in Finland itself, which has lost touch with much of its Catholic past. The region of the world that is best known for its festive celebration of Heikinpäivä is Michigan's Upper Peninsula, which was settled by Finns in the 19th century. The Michigan celebrations are largely civic and cultural in nature, having lost a lot of the relevance to the martyr-saint, but it is still a real treat to visit the north during the time of the this festival.

Excerpted from Unam Sanctam Catholicam

St. Prisca
Prisca, who is also known as Priscilla, was a child martyr of the early Roman Church.  Born to Christian parents of a noble family, Prisca was raised during the reign of the Roman emperor Claudius.  While Claudius did not persecute Christians with the same fervor as other Roman emperors, Christians still did not practice their faith openly.  In fact, Prisca's parents went to great lengths to conceal their faith, and thus they were not suspected of being Christians.

Prisca, however, did not feel the need to take precaution.  The young girl openly professed her dedication to Christ, and eventually, she was reported to the emperor.  Claudius had her arrested, and commanded her to make a sacrifice to Apollo, the pagan god of the sun.

According to the legend, Prisca refused and was tortured for disobeying.  Then, suddenly, a bright, yellow light shone about her, and she appeared to be a little star.

Claudius ordered that Prisca be taken away to prison, in the hopes that she would abandon Christ.  When all efforts to change her mind were unsuccessful, she was taken to an amphitheatre and thrown in with a lion.

As the crowd watched, Prisca stood fearless.  According to legend, the lion walked toward the barefoot girl, and then gently licked her feet.  Disgusted by his thwarted efforts to dissuade Prisca, Claudius had her beheaded.

Seventh-century accounts of the grave sites of Roman martyrs refer to the discovery of an epitaph of a Roman Christian named Priscilla in a large catacomb and identifies her place of interment on the Via Salaria as the Catacomb of Priscilla.

— Excerpted from Ordinary People Extraordinary Lives.

Sunday Readings
The first reading is taken from the first Book of Samuel 3:3b-10, 19 and gives an account of Samuel's vocation to take over the leadership of the Chosen People.

The second reading is from the first Letter of St. Paul to the Corinthians 6:13c-15a, 17-20 in which St. Paul makes it crystal clear that justifying fornication as part of Christian liberty is an incorrect interpretation of his preaching and that the body must be preserved from all immorality.

The Gospel is from St. John 1:35-42 and gives an account of the vocation of the first four Apostles who followed Jesus. It was a momentous event in the history of salvation. It was the beginning of a stream of vocations that would grow and spread down through the ages until the end of the world. It was momentous, firstly, in that Christ, who had come to open heaven for all men and who could find means of bringing them all to that eternal home without help from any man, decided instead to let men co-operate with him in this divine task. He decreed to set up a kingdom in this world—his Church—which would be run by mere mortals for their fellow-mortals, but which would be under his protection and assisted by his divine aid until the end of time. Christ chose this very human way, in order to make his Church more acceptable to our limited, human understanding and more approachable for sinful, human nature.

Christ, as God, could deal directly with every human being on earth. He could teach the infallible truth; he could pardon sins; he could give all the graces needed to travel successfully to heaven. There would then be no need for a Church with its teaching magisterium, no need for the sacrament of Baptism, or of Penance, nor of the Holy Eucharist itself or of any other such aids. Christ could do all that his Church does for the salvation of mankind, and more successfully, of course, but yet he chose the way which divine wisdom saw was best.

We mortals know that God can speak directly to our hearts, and actually has done so to many men in the past. We know that he can do directly all that is done by his Church, to whom he gave the power, with its teaching magisterium and sacraments. If he were to act in this way we should be open to continuous doubts about the source of our inspirations and the objectivity of the graces we thought we were receiving. It was to remove such doubts, and the possibility of self-deception that Christ left to us the external visible kingdom to which he gave all the powers necessary for men's salvation. It was for the security and peace of men's consciences that he set up a visible Church founded on the Apostles, men like ourselves, but transformed by his assisting grace.

Another momentous fact in Christ's choice of the Apostles on whom he was to build his Church, is that he "chose the lowly and the humble to confound the wise." The first four Apostles, as well as the other eight, were simple, lowly fishermen from Galilee. They may possibly have been able to read and write a little, but they were certainly not men of education or any social standing in their communities. He could have converted and chosen some of the more highly educated scribes of Jerusalem, or some of the Roman centurions then in Palestine, or some of the many philosophers in Greece, or even Roman senators whose influence as Christian teachers would carry such weight with the educated elite of the empire. But he did not. The instrument he chose to carry his message to all men was not dependent on human ingenuity or on the educational or social standing of his witnesses. Rather it was to stand on the power of God, of which it was the expression and proof.

We can see clearly the divine wisdom governing Christ's choice of Apostles! Had his message of salvation been spread and promulgated by men of learning and social standing, the cry would soon go up on all sides: "This religion is the invention of philosophers; it is a clever plan of the upper classes to keep the poor and humble workers in subjection." But it was the poor and working classes who spread Christ's message, and who suffered imprisonment and death itself at the hands of the educated and upper classes for so doing.

Today, let us thank our blessed Lord who provided so humanly—and yet so divinely for our eternal welfare. In the Church, which he founded on the lowly but solid foundation of simple fishermen of Galilee, he erected an institution against which the gates of hell, the power of all the enemies of our salvation, cannot prevail, for his divine guidance and help will be with it forever. It has had enemies and opposition from the beginning; they may be more numerous and more destructive than ever today. But the promise of Christ still holds good, his word cannot fail. Therefore, neither the opposition of materialistic enemies from without, nor the even more insidious attacks from faint-hearted and worldly-minded members from within, can affect the safety and permanence of the building which Christ built on the Rock. "If God is with us," it matters not "who is against us."

— Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

St. Marcellus
Diocletian's terrible persecution had taken its toll. It was reported that within a period of thirty days, sixteen thousand Christians were martyred. The Church in Rome was left scattered and disorganized, and the Holy See remained vacant for over two years. It wasn't until the ascension of Emperor Maxentius and his policy of toleration that a pope could be chosen. Marcellus, a Roman priest during the reign of Marcellinus, was elected.

The new pope was confronted with enormous problems. His first challenge was to reorganize the badly shaken Church. He is said to have accomplished this by dividing Rome into twenty-five parishes, each with its own priest. The next task was more challenging. Once again a pope was faced with the problem of what to do with the many brethren who had compromised their faith during the reign of Diocletian. Marcellus upheld the doctrine of required penance before absolution. The apostates keenly desired readmission to communion, but they violently opposed the harshness of the penance demanded by the rigorist, Marcellus. Riots broke out throughout the city, and even bloodshed, to the point that Emperor Maxentius intervened. He believed that the pontiff was the root of the problem, and in the interest of peace, he banished Marcellus; the pope died a short time later. Apart from persecution, this was the first time that the secular government was known to have interfered with the Church. There is some confusion whether his body was brought back to Rome or whether he was allowed to return to the Holy See before his death. There is no doubt, however, that he was buried in the cemetery of Priscilla on the Via Salaria.

St. Honoratus
St. Honoratus was of a consular Roman family settled in Gaul. In his youth he renounced the worship of idols, and gained his elder brother, Venantius, to Christ. Convinced of the hollowness of the things of this world, they wished to renounce it with all its pleasures, but a fond pagan father put continual obstacles in their way. At length, taking with them St. Caprais, a holy hermit, for their director, they sailed from Marseilles to Greece, with the intention to live there unknown in some desert.

Venantius soon died happily at Methone, and Honoratus, being also sick, was obliged to return with his conductor. He first led a hermitical life in the mountains near Frejus. Two small islands lie in the sea near that coast; on the smaller, now known as St. Honoré, our Saint settled, and, being followed by others, he there founded the famous monastery of Lerins, about the year 400. Some of his followers he appointed to live in community; others, who seemed more perfect, in separate cells as anchorets. His rule was chiefly borrowed from that of St. Pachomius.

Nothing can be more amiable than the description St. Hilary has given of the excellent virtues of this company of saints, especially of the charity, concord, humility, compunction, and devotion which reigned among them under the conduct of our holy abbot.

He was, by compulsion, consecrated Archbishop of Arles in 426, and died, exhausted with austerities and apostolical labors, in 429.

Excerpted from Lives of the Saints, by Alban Butler, Benziger Bros. ed. [1894]