(Content below are excerpts from Catholic Culture) 
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St. Paul of the Cross
St. Paul of the Cross was born at Ovada in the Republic of Genoa on January 3, 1694. His infancy and youth were spent in great innocence and piety. He was inspired to found a congregation, having while in ecstasy beheld the habit which he and his companions were to wear. After consulting his director, Bishop Gastinara of Alexandria in Piedmont, he reached the conclusion that God wished him to establish a congregation in honor of the Passion of Jesus Christ.

On November 22, 1720, the Bishop vested him with the habit that had been shown to him in a vision, the same that the Passionists wear at the present time. From that moment the saint applied himself to prepare the Rules of his institute, and in 1721 he went to Rome to obtain the approbation of the Holy See. At first he failed, but finally succeeded when Benedict XIV approved the Rules in 1741 and 1746. Meanwhile St. Paul built his first monastery near Obitello. Some time later he established a larger community at the Church of Sts. John and Paul in Rome.

For 50 years St. Paul remained the indefatigable missionary of Italy. God lavished upon him the greatest gifts in the supernatural order, but he treated himself with the greatest rigor, and believed that he was a useless servant and a great sinner. His saintly death occurred at Rome in the year 1775, at the age of 81. He was canonized by Pope Pius IX in 1867.

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Irene
Irene, a beautiful and chaste Portuguese girl, was murdered before she reached the age of 20. Her noble, pious parents, wishing to protect and prepare her to
take her rightful position in society, sent her to a convent school and then arranged for a monk to tutor her privately at home.

"An assiduous pupil and a devout believer, the only times she ever left her house was to attend mass or to pray in the sanctuary dedicated to Saint Peter on his feast-day. A young nobleman named Britald happened to see her on one of these rare outings and fell desperately in love with her. Every time that she went out he waited to catch a glimpse of her, followed her to church, and eventually made his suit known to her; however, Irene gave him to understand that she would never marry him.

"Thus rejected, Britald fell into a deep depression and became so ill that the doctors who were called in to tend him gave him up for lost. Hearing of this, Irene visited him and told him that she had refused him because she was no longer free, having already taken a vow of virginity.
"Britald at once accepted her decision and gradually recovered his health. Before Irene left him he had sworn that he would respect, and make others respect, her vocation as a holy virgin, and the two had parted like brother and sister, promising each other that they would meet again in Paradise
“Irene returned home and resumed the life of seclusion and study, intending to make her entrance into a convent before long. But the monk who was giving her private lessons proved to be a lecherous scoundrel, and behaved towards her in a manner as dishonorable as Britald's was honorable.

“Irene repulsed him and had him dismissed at once; but his lust turning to a desire for revenge, the monk then began to spread slanderous rumors about her. To those who asked him why he was no longer giving the girl her private lessons, he replied that he had left on learning that she was about to become a mother.

“This rumor quickly circulated throughout the town and at length reached Britald who, being frank and trusting and unused to lies, believed what he was told. In a passion of rage and jealousy, he hired a mercenary soldier to kill her. Soon afterwards, as she was returning home from visiting an old man who was crippled, the assassin approached her from behind and killed her with a single stroke of his sword.

“Her body, which was thrown into the river, was later retrieved by some Benedictines on the banks of the Tagus, near the town of Scalabris. They gave her a proper burial, made known her story, and not long afterwards, so great was the veneration in which she was held, the name of the town of Scalabis was changed to Santarem (Saint Irene)" (verbatim from Encyclopedia).

The Benedictines say that the legend as handed down is full of fiction, but the essential facts are certain: She was a Portuguese nun who died c. 653 in defense of her chastity in the ancient town of Scalabris.

Excerpted from St. Patrick Church

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St. Isaac Jogues, St. John de Brebeuf and Companions
French Jesuits were the first missionaries to go to Canada and North America after J. Cartier discovered Canada in 1534. Their mission region extended from Nova Scotia to Maryland. Isaac Jogues, John de Brebeuf, Gabriel Lalemant, Noel Chabanel, Charles Garnier, Anthony Daniel, Rene Goupil and John de Lalande (the first six Jesuits, the last two laymen) preached the gospel to the Iroquois and Huron Indians, and after being tortured, they were martyred in the area of what is now Auriesville, New York. The martyrdoms took place between 1642 and 1649. Ten years after the martyrdom of St. Isaac Jogues, Kateri Tekakwitha was born in the same village in which he died. These martyrs are co-patrons of Canada.

The missionaries arrived in Canada less than a century after its discovery by Cartier in 1534, in the hope of converting the Indians and setting up "New France." Their opponents were often the English and Dutch colonists. When Isaac Jogues returned to Paris after his first capture and torture, he said to his superior: "Yes, Father, I want whatever our Lord wants, even if it costs a thousand lives." He had written in his mission report: "These tortures are very great, but God is still greater, and immense."

In the Office of Readings we have an excerpt from the mission journal of St. John de Brebeuf, who had been a student of the great Jesuit spiritual writer, Louis Lallemant. He wrote:

 

For two days now I have experienced a great desire to be a martyr and to endure all the torments the martyrs suffered.... I vow to you, Jesus my Savior, that as far as I have the strength I will never fail to accept the grace of martyrdom, if some day you in your infinite mercy should offer it to me, your most unworthy servant.... On receiving the blow of death, I shall accept it from your hands with the fullest delight and joy of spirit.... My God, it grieves me greatly that you are not known, that in this savage wilderness all have not been converted to you, that sin has not been driven from it.

--Excerpted from Saints of the Roman Calendar by Enzo Lodi

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St. Peter of Alcantara
Peter, surnamed Alcantara after the town of his birth, was eminent among the saints of the sixteenth century for an extraordinary spirit of penance and for attaining the heights of contemplation. He was a great mystic. Born in 1499, at the age of sixteen he entered the Order of Friars Minor. He was an apostle of spiritual reform in his own community and aided St. Teresa in her reform of the Carmelites. God revealed to her that no one would remain unheard who begged in the name of Peter; thereafter she was most eager to have his prayers and honored him as a saint while he was still alive. With great humility Peter shunned all favors from eminent personages, even though they esteemed him as the mouthpiece of God or asked his counsel; for instance, he declined the request to act as confessor to Charles V. Although she was at quite a distance at the time of his death, St. Teresa saw his soul entering heaven. Later he appeared to her and said: "O happy penances which won for me such blessedness!"

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

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Bl. Jerzy Popieluszko
Blessed Jerzy Popieluszko was born September 14, 1947, on a farm in the small village of Okopy located in North Eastern Poland. His parents Wladyslaw and Mariana were devout Catholics and he was baptized Alphons Popieluszko two days after his birth. Blessed Jerzy was a fragile child but as his parents stated he made up for any physical infirmities in strength of character.

The country into which Blessed Jerzy was born was one suffering from the aftermath of the reign of terror by the Nazi’s and the ongoing persecution of the Church by the Communists since the country’s occupation by the Russians in the Second World War. Okopy, the geographical center or “heart” of Poland was a rural village and thus its school system was not as deeply infiltrated with the sociology of the communist regime, but nevertheless Bl Jerzy suffered for his Faith while yet in school. Each morning before classes began Bl Jerzy would walk three miles to serve Mass, and then after classes were over in the evening, would return to the Church to pray the Rosary. His spirituality was ridiculed and he was accused by his teacher of praying too much.

As a precaution due to the harassment he received Bl Jerzy kept secret his intention to join the seminary for fear that if it were known the results of his exams would be altered. After graduating high school in 1965 while his friends were at the school ball, Blessed Jerzy Popieluszko was on a train headed for the seminary in Warsaw. He had chosen Warsaw due to its closeness to the monastery of St Maximilian Kolbe, a favorite saint of Bl Jerzy. Although against the agreement of 1950 between the Church and State, after one year of seminary training Bl Jerzy was drafted into the military for a two year tour in a special unit for clerics in Bartoszyce.

The plan for drafting clerics into the service was to indoctrinate them with the communistic ideal and cause them to lose their vocation. In spite of bitter persecution ensuing from the practice of his Faith, Blessed Jerzy Popieluszko firmly defied the authority’s attempt to marginalize Catholicism. On one occasion, when Bl Jerzy refused to crush his rosary beneath his heel he was cruelly beaten and placed in solitary confinement for a month. Also on account of his refusal to remove a medal from about his neck he was forced to stand for hours in the freezing rain. He was also made to crawl around the camp on his hands and knees as a punishment for saying the rosary. The results of this barbarity were that on the completion of his two year tour, Bl Jerzy had to undergo a life threatening surgery to undo the damage done to his heart and kidneys from his beatings. The recovery caused his ordination to be delayed, but on May 28, 1972, he was ordained with his name changed from Alphons to Jerzy by Cardinal Wyszynski.

Blessed Jerzy Popieluszko was first stationed taking care of several small parishes where his work was greatly appreciated. In January of 1979 he collapsed while saying Mass, and was sent to stay in a hospital to recover. Afterwards, he was given the duty as chaplain for the medical niversity of St Ann in Warsaw. A year later he was transferred to his last parish, St Stanislaus Kostka in Warsaw.

When Solidarity met in the Lenin shipyard in the summer of 1980, Bl Jerzy was the chaplain sent to the striking workers. The success of Solidarity helped to inspire Bl Jerzy, and every month afterwards he would offer a Mass for the Homeland and give a sermon to inspire people to follow the maxims of the Gospel, primarily by abandoning violence. Bl Jersey also organized a relief effort to help the families suffering from the loss of their jobs and livelihood as a result of defending the Faith, or the government having declared martial law. The government grew more and more frustrated with Bl Jerzy as more and more people flocked to him, and at the monthly Mass for the homeland had guards stationed at every block corner to watch him. Bl Jerzy went out of his way to be kind to these guards, calling them his “Guardian Angels” and even bringing them coffee in the cold Polish winter.

Excerpted from Roman Catholic Saints

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St. Luke
St. Luke came from Antioch, was a practicing physician and was one of the first converts to Christianity. He accompanied St. Paul, who converted him, on his missionary journeys and was still with him in Rome when St. Paul was in prison awaiting death. We hear no more of him afterwards and nothing is known of his last years. The Church venerates him as a Martyr.

St. Luke's Gospel is principally concerned with salvation and mercy; in it are preserved some of our Lord's most moving parables, like those of the lost sheep and the prodigal son. Dante calls St. Luke the "historian of the meekness of Christ." It is also St. Luke who tells us the greater part of what we know about our Lord's childhood.

"According to tradition he was an artist, as well as a man of letters; and with a soul alive to all the most delicate inspirations, he consecrated his pencil to the holiest use, and handed down to us the features of the Mother of God. It was an illustration worthy of the Gospel which relates to the divine Infancy; and it won for the artist a new title to the gratitude of those who never saw Jesus and Mary in the flesh. Hence St. Luke is the patron of Christian art."

--Excerpted from The Liturgical Year, Abbot Gueranger O.S.B.

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The Gospel is from St. Mark, 10:35-45. Our own natural inclination most likely would be to react like the other ten Apostles and become vexed with James and John and to tell them what we thought of their selfish worldly ambitions. However, our Lord's gentle answer: "you do not know what you are asking" shows us that ignorance of the nature of the kingdom he was going to set up, was the cause of their very human ambitions. They, with the other Apostles, had still the common Jewish idea of the messianic kingdom. They thought the Messiah—and they were now convinced that Jesus was the promised Messiah—would set up a political kingdom in Palestine, oust the pagan Romans and eventually extend his kingdom to all nations. That this kingdom he would set up would be universal, extending to all nations, was indicated in almost all the messianic prophecies in the Old Testament, but that this kingdom would be spiritual, not political, was not grasped by most of Christ's contemporaries including the Apostles.

Jesus, knowing that his Apostles still had this wrong idea, was gentle with James and John. He took this opportunity to tell them that he would set up a glorious kingdom but that his sufferings and death would be a necessary prelude to its establishment. He had already referred to his sufferings and death three times, but the mention fell on deaf ears. Their argument was: how could he suffer death when he has still to establish his earthly kingdom? The truth in fact was that it was by means of his sufferings and death that he would establish his glorious kingdom. He challenged the two Apostles then to know if they were willing to pay the price for a high place in his glorious kingdom: were they prepared to follow him through suffering and death? He accepted their affirmation, knowing it to be true, but told them their position of honor depended on his Father's decision. Once they realized the nature of his glorious kingdom they would be the last to look for positions of honor in it.

While no Christian today thinks that Christ came on earth in order to make us wealthy, happy and prosperous during our few years on earth, there are, unfortunately, many Christians who are unwilling to accept Christ's teaching that the way to heavenly glory is the way of the cross. "All this and heaven too" is their motto. It would, of course, be marvelous if all our days on earth were days of peace, happiness and prosperity to be followed by eternal happiness when we "shuffle off this mortal coil." But any man who has the use of reason sees that our world is inhabited by weak, sin-inclined and usually sinful mortals, himself included-weak mortals who can and do disturb the peace and harmony that could regulate our mortal lives. There are "accidents" on our roads and highways every day of the year, frequently causing death or grave injury to hundreds. The rules of the road, if kept by all, would prevent ninety-nine percent of such accidents—the other one percent are caused by mechanical failure. Would any man be so naive as to expect that we could have even one day free from car accidents?

Because man has a free-will, he is liable to abuse it by choosing what is sinful and wrong. Most of the crosses and trials we meet in life are caused by violations—by ourselves and others—of the rules of life and the laws of charity and justice. To prevent this abuse of free-will, God would have to deprive men of that essential gift which, with his intellect, makes him a man. Likewise, we could prevent all road accidents by removing the steering wheels from cars but then we would have no cars. Let us face the fact, almost all the hardships and sufferings which we have to bear in life, are caused by the unjust and uncharitable actions of our fellowmen and even God himself, following his own wise pattern of life for men on earth, cannot prevent such evil actions.

Would God want to prevent all such injustices and all this inhumanity of man toward his fellowman? Not that he approves of it, much less causes it, but can he not have a purpose in permitting it? How would we, his children on earth, earn heaven if this world were an earthly paradise? What loving father would keep his children from school because they found it a hardship, and when they could be so happy playing at home all day and every day? School is absolutely necessary for those children's future, and it is because fathers are truly kind to their children that they compel them to undergo this temporary hardship. God is the kindest of fathers. He wants us all in heaven. He has mapped out the road which will lead us there. He allows these hardships to come our way so that we can prepare for our real future life.

With James and John, let us tell our divine Lord that we are ready to follow him on the path to Calvary; that we are ready to drink the cup of sufferings which he drank and to be immersed in the sorrows which he endured. He went through all of this for us; we are doing it for our own sakes. He carried the real cross—ours is light when compared with his; furthermore, he will help us to bear our daily trial and struggles. How could any Christian become weary and fainthearted when he has Christ helping him on the road?

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

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St. Hedwig
Hedwig was born in 1174 in Bavaria, the daughter of the Duke of Croatia. She was the maternal aunt of St. Elizabeth of Hungary. She married Duke Henry of Silesia and raised seven children, with the boys being quite a handful. She outlived all but one of her children, Gertrude. Hedwig persuaded her husband to use her dowry to found a Cisterian monastery for nuns at Trebnitz. Their daughter Gertrude later became abbess of the monastery.

Hedwig led a life of piety and solicitude for the sick and poor, including their religious education. She lived a life of poverty and humility, despite her prominent position. Every day, even in winter, she would walk barefooted, so her feet were in bad shape. A story tells us her husband sent her a pair of shoes, insisting that she not be without them — so she kept them under her arm. After the death of her husband Hedwig completely renounced the world and entered the monastery of Trebnitz which she had founded. She died on October 15, 1243 and is venerated as patroness of Poland. She is not to be confused with St. Hedwig, Queen of Poland (1371-1399), canonized by John Paul II. (Her feast day is February 28.)
 

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St. Margaret Mary Alacoque
A self-effacing nun in the Visitation Convent at Paray-le-Monial, France, was inspired by the Lord Jesus to establish the devotion of the Holy Hour. Her name was St. Margaret Mary Alacoque, and from the age of seven, when she received her first Holy Communion, she had always manifested an intense love of the Most Blessed Sacrament. Our Lord appeared to her often, usually as the Crucified Christ. Her simplicity caused her to feel that these apparitions were also granted to others who had recourse to Jesus in the sacrament of His love. Once the Master appeared to the young girl as she was returning from a dance and reproached her for not espousing Him.

 

When twenty-four years of age, Margaret entered the cloister, choosing the most menial tasks. Gifted with intelligence and common sense, she made great progress in holiness. Our Lord entrusted to her the mission of establishing the reign of the Sacred Heart among the children of men. Criticism did not hamper her zeal, and her charity toward her opponents won them over to the cause of the Master.

In the first revelation of the Sacred Heart to the nun, Our Lord made known His burning desire to be loved by all men, and His design of manifesting to them His Sacred Heart with its treasures of mercy. Margaret Mary communicated Our Lord's wish that the faithful receive Holy Communion on the first Friday of each month and observe the Feast of the Sacred Heart on the Friday after the octave of Corpus Christi.

After nineteen years in the convent, St. Margaret Mary died October 17, 1690. Many pilgrims to her tomb have sought and obtained favors. Through her apostolate of devotion to the Sacred Heart many sinners have repented and found grace with God.

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St. Gerard Majella
St. Gerard was born in southern Italy on April 6, 1726. His father died while Gerard was still young, forcing him to be apprenticed to a tailor. His frail health, quiet disposition, and gentle ways led him to being bullied by fellow workers and by his employers.

He was refused admission to the Capuchin Order on account of his youth, so he lived for a time as a hermit. His great love for Jesus crucified caused him to lead a very ascetical lifestyle. Getting to know the Redemptorists, he applied to them but was initially rejected because of his poor health. On his insisting, however, he was reluctantly accepted and sent to the novitiate with a note saying: "I am sending you a useless lay brother."

Gerard was professed in July 1752, and quickly disproved the prediction of his uselessness by his excellent service as porter, tailor, and sacristan. His prayerfulness and dedication began to be too great to overlook and so he gained a reputation for sanctity. This brought a large number of persons to him for guidance in the spiritual life. He readily responded, revealing a remarkable gift for sensing the deep interior reality of a person. Because of this genius, of his ability to bring relief to the sick, and of his care for women in childbirth, many miracles were attributed to him and he gained the nickname "The Wonderworker."

His popularity eventually led to accusations of sexual misconduct, which he bore patiently until they were proven false.

He died on October 16, 1755, worn out by his austerities and by tuberculosis. Very many Catholics throughout the world honor him as the special patron of new mothers and of families, and his reputation as "The Wonderworker" continues to our day. — The Redemptorists

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St. Marguerite d'Youville
Marguerite d'Youville, the first native Canadian to be elevated to sainthood, was born October 15, 1701 at Varennes, Quebec. She was the eldest child born to Christophe Dufrost de Lajemmerais and Marie-Renée Gaultier. Her father died when she was seven years old leaving this family of six in great poverty. It was only through the influence of her great grandfather, Pierre Boucher, that she was enabled to study for two years at the Ursulines in Quebec. Upon her return home, she became an invaluable support to her mother and undertook the education of her brothers and sisters.

She married François d'Youville in 1722 and the young couple made their home with his mother who made life miserable for her daughter-in-law. She soon came to realize that her husband had no interest in making a home life. His frequent absences and illegal liquor trading with the Indians caused her great suffering. She was pregnant with her sixth child when François became seriously ill. She faithfully cared for him until his death in 1730. By age 29, she had experienced desperate poverty and suffered the loss of her father and husband. Four of her six children had died in infancy.

In all these suffering Marguerite grew in her belief of God's presence in her life and of his tender love for every human person. She, in turn, wanted to make known his compassionate love to all. She undertook many charitable works with complete trust in God, who she loved as a Father.

She provided for the education of her two sons, who later became priests, and she welcomed a blind woman into her home. Marguerite was soon joined by three young women who shared her love and concern for the poor. On December 31, 1737, they consecrated themselves to God and promised to serve him in the person of the poor. Marguerite, without even realizing it, had become the foundress of the Sisters of Charity of Montreal, "Grey Nuns".

Marguerite always fought for the rights of the poor and broke with the social conventions of her day. It was a daring move that made her the object of ridicule and taunts by her own relatives and neighbors. She persevered in caring for the poor despite many obstacles. She was in weakened health and mourning the death of one of her companions when a fire destroyed their home. This only served to deepen her commitment to the poor. On February 2, 1745, she and her two early companions pledged themselves to put everything in common in order to help a greater number of persons in need. Two years later, this "mother of the poor" as she was called, was asked to become director of the Charon Brothers Hospital in Montreal which was falling into ruin. She and her sisters rebuilt the hospital and cared for those in most desperate human misery. With the help of her sisters and their lay collaborators, Marguerite laid the foundation for service to the poor of a thousand faces.

In 1765 a fire destroyed the hospital but nothing could destroy Marguerite's faith and courage. She asked her sisters and the poor who lived at the hospital, to recognize the hand of God in this disaster and to offer him praise. At the age of 64 she undertook the reconstruction of this shelter for those in need. Totally exhausted from a lifetime of self-giving, Marguerite died on December 23, 1771 and will always be remembered as a loving mother who served Jesus Christ in the poor.

Marguerite was one woman, but this daughter of the Church had a vision of caring for the poor that has spread far and wide. Her sisters have served on almost every continent. Today, her mission is courageously carried on in a spirit of hope by the Sisters of Charity of Montreal, "Grey Nuns" and their sister communities: the Sisters of Charity of St. Hyacinthe, the Sisters of Charity at Ottawa, the Sisters of Charity of Quebec, the Grey Nuns of the Sacred Heart (Philadelphia) and the Grey Sisters of the Immaculate Conception (Pembroke).

Excerpted from Evangelizo.org

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St. Teresa of Jesus
St. Teresa of Jesus, honored by the Church as the "seraphic virgin," virgo seraphica, and reformer of the Carmelite Order, ranks first among women for wisdom and learning. She is called doctrix mystica, doctor of mystical theology; in a report to Pope Paul V the Roman Rota declared: "Teresa has been given to the Church by God as a teacher of the spiritual life. The mysteries of the inner mystical life which the holy Fathers propounded unsystematically and without orderly sequence, she has presented with unparalleled clarity." Her writings are still the classic works on mysticism, and from her all later teachers have drawn, e.g., Francis de Sales, Alphonsus Liguori. Characteristic of her mysticism is the subjective-individualistic approach; there is little integration with the liturgy and social piety, and thus she reflects the spirit of the sixteenth and following centuries.

Teresa was born at Avila, Spain, in the year 1515. At the age of seven she set out for Africa to die for Christ, but was brought back by her uncle. When she lost her mother at twelve, she implored Mary for her maternal protection. In 1533 she entered the Carmelite Order; for eighteen years she suffered physical pain and spiritual dryness. Under divine inspiration and with the approval of Pope Pius IV, she began the work of reforming the Carmelite Order. In spite of heavy opposition and constant difficulties, she founded thirty-two reformed convents.

Truly wonderful were the exterior and interior manifestations of her mystical union with God, especially during the last decade of her life. These graces reached a climax when her heart was transfixed (transverberatio cordis), an event that is commemorated in the Carmelite Order by a special feast on August 27. She practiced great devotion to the foster-father of Jesus, whose cult was greatly furthered throughout the Church through her efforts. When dying she often repeated the words: "Lord, I am a daughter of the Church!" Her holy body rests upon the high altar of the Carmelite church in Alba, Spain; her heart with its mysterious wound is reserved in a precious reliquary on the Epistle side of the altar.

St. Teresa composed the following well-known lines:

Let nothing affright thee,
Nothing dismay thee.
All is passing,
God ever remains.
Patience obtains all.
Whoever possesses God
Cannot lack anything
God alone suffices.

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

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St. Callistus I
Callistus was born to a Christian slave who had a Christian master in second-century Rome. He was placed in charge of a Christian bank which went broke. He fled the city, but was caught and sentenced to the treadmill, then later to the tin mines. He was later ransomed and returned to Rome. As a deacon he was hired by Pope Zephyrinus to administer the Church's property and organize the burial of martyrs in the catacombs on the Appian Way, still named the Cemetery of Saint Callistus.

Eighteen years later in 217 he succeeded Zephyrinus as pontiff, the sixteenth pope. As pope he regulated the discipline of the sacrament of penance, ruling that penitent sinners were welcome in church. He defended the faith against the Adoptionist and Modalist heresies regarding the Holy Trinity and the Person of Jesus Christ. Under the reign of Alexander Severus, he was thrown into prison, and then was tortured by starvation in prison and scourged daily. Finally Callistus was thrown from a window of the house headlong into a well, where he drowned. Callistus died a martyr in 223.

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St. Edward
Edward, the last king of the Anglo-Saxons, a grandson of the martyr-king Edward, passed his youth in exile with his uncle, a Norman leader. In an environment of sin he preserved innocence of life. Called to the throne of England in 1042, he sought to put into practice the Christian ideals for a ruler, with the help of God's grace. His first efforts were directed toward a renewal of religion in the hearts of his people. Priests were invited into his kingdom, churches were built. Yielding to pressure, he married, but is said to have retained virginity during his whole married life.

His favorite saint was St. John the Evangelist; he would not deny any request asked in his name. One day the Beloved Disciple appeared to him in the form of a beggar and asked alms in the name of the fourth evangelist; as Edward had no ready money, he gave up the ring on his finger. Shortly thereafter St. John returned the ring with the message that his death was near. The king ordered public prayers to be said for himself and died in the Lord on the day foretold, January 5, 1066.

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

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St. Wilfrid
St. Wilfrid was a Northumbrian of noble birth. He was educated at Lindisfarne, and became infected with a love both for learning and the monastic life. When quite a young man he traveled to Canterbury and then to Rome. On his return, he founded monasteries at Ripon and Stamford, and became prominent as the successful protagonist of the Roman customs at the Synod of Whitby, 664 A.D.

He was then made Bishop of York, and went to France to be consecrated. In his absence Chad was consecrated and made Bishop of York in his place, and held the see for four years. During this time Wilfrid founded a monastery at Oundle and acted as bishop in Mercia. He was then installed at York by Archbishop Theodore, and ruled the see for nine years. He also founded the Abbey of Hexham. He managed to gain the ill-will of Egfrith, King of Northumbria, and Archbishop Theodore, who divided his diocese in four parts without his knowledge or consent.

He journeyed to Rome, and his appeal was successful, but on his return to Northumbria he was accused of having forged the pope's bull, and was thrown into prison. After his release he went to Sussex, and for five years preached the Gospel to its pagan inhabitants. When he went there the country was suffering from famine, the result of three years' drought, and its inhabitants were drowning themselves in despair. Wilfrid gained their goodwill by teaching them to fish.

"By this benefit the bishop gained the affections of them all, and they began more readily to hope for heavenly blessings, since by his help they had already received those which are temporal." His labors seem to have been abundantly successful, and he added to his success by establishing a monastery at Selsey.

Archbishop Theodore, now on his deathbed, became reconciled to Wilfrid, and even wished to nominate him as his successor in the See of Canterbury. This, however, Wilfrid refused, but used Theodore's good offices to secure his return to Northumbria.

After a few years his enemies seem to have made his position so difficult that he retired to Mercia, and when St. Chad died he succeeded to his position as Bishop of Lichfield, and labored in that diocese for ten years. He was recalled to be tried by a Northumbrian council of nobles and bishops, was once more condemned, and once more appealed to Rome. Once again his appeal was successful, and this time the Roman judgment was accepted in Northumbria.

The few remaining years of his life were spent in comparative retirement, principally at Hexham and Ripon. His last public act was the consecration of Evesham Abbey; he died on his way home at his monastery at Oundle in the year 709, and was buried at Ripon.

Wilfrid was one of the most versatile and accomplished men of his own or any other age. He was a great builder, a lover of learning, and a musician; he knew how to create splendid effects through art and through religious ceremonial. He was also a founder and a builder in men as well as stones. He was, in fact, a great creative artist.