Saint Apollinare

Saint ApollenareSaint Apollinare of  Ravenna was a third century saint from Antioch who was the first bishop and saint of Ravenna. It is recorded that his martyrdom happened on 23 July but the Church’s liturgical memorial is July 20.

Saint Apollinare was originally from Antioch (where the followers of Jesus Christ were first called Christians according to the Acts), was ordained bishop by Saint Peter and believed to be a disciple of his since AD 44. The tradition holds that Apollinare travelled with Peter from Antioch to Rome. Recall that Peter was the bishop of Antioch before this move.

One of the historic martyrologies records a brief historical note on saints indicates that Apollinare was first mentioned in the 5th century Gerominiano Martyrology listing him as a “confessor” and “priest.” In the Roman martyrology the record notes him as “a Bishop who, by knowing the Gentiles the unfathomable riches of Christ, preceded as a good Shepherd his flock, honoring the Church at Ravenna in Romagna with his glorious martyrdom.”

Saint Peter Chrysologus (425-451), a renown doctor of the Church, cites Saint Apollinare in his sermon 128, giving some historical information on Apollinare: he was the first bishop of Ravenna; because of his faith, he suffered many torments and shed his blood, dying from wounds received.

Saint Camillus de Lellis

DeLillisToday is the Feast of Saint Camillus de Lellis (1550-1614), spiritual son of Saint Philip Neri, who under his guidance founded a new order in the Church, the Camillans, who are dedicated to the care of the sick. He had the charism of honoring the sick as living images of Christ. This captures our Christian life in a clear way.

Please keep the sons of Camillus in prayer who recently elected a new general superior.

Pope Leo XIII made Saint Camillus, with Saint John of God, a patron of the sick.

Red versus White Martyrdom

On FB today a friend asked the question about the distinction between red and white martyrdom. We don’t hear much about white martyrdom in the Catholic Church. Probably because it is a bit more difficult to ascertain and that we have a lot of evidence of “hatred for the faith” going around. But it may be the case that our white martyrs of today are the ones who are listed annually by the Congregation for the Evangelization of Peoples. Some think there are 11 Christians are martyred every hour around the world. So, I know the concept of red martyrdom –being killed out hatred for professing Christian faith; I was fairly certain about white martyrdom, but wasn’t confident. So, I asked a friend who is another Orthodox monk. My friend’s response follows:
Sts Boris and GlebA “Passion-bearer,” is one who is killed, not directly for professing the Christian Faith, but while practicing and upholding the practical implications of the Faith, frequently accepting death rather than themselves shedding blood. Their voluntary death links them in a very special way, to that of Christ’s Passion, so they are said to bear his passion in their own bodies.
The first to be designated as such were Ss. Boris and Gleb, sons of St Vladimir of Kiev. They were devout Christians who refused to shed blood or defend their royal rights against their brother, who had them murdered.
St Nicholas II and his Family were officially canonized as Passion Bearers, not martyrs (though they are often referred to as the latter). This was for the way in which they bore their humiliation and suffering following the Tsar’s abdication, all the while maintaining their faith in the Lord and trust in his Will. So, while one can quibble over Nicholas’ ups and downs as an Emperor, there is no question as to his genuine faith, model family life (not something most royals were known for), devotion to duty, and steadfastness under tribulation.
In the case of such Passion Bearers as the Imperial Family, including my beloved Grand Duchess/Nun St Elizabeth and her companions, a person with a secular mindset will say that they were killed simply because they were members of the former ruling family. However, viewed in Orthodox terms, the status of the Tsar as an anointed king (sacral and sacrosanct) who was actually very devout and strove to live and model the Faith, gives his death along with that of his family, a martyric character.

Traditional Catholicism has virtue

In an April 2012 Wall Street Journal article by Anne Hendershott and Christopher White, “Traditional Catholicism is Winning” the authors calmly present the data of what is happening in the various sectors of the Church that are prospering, that is, thriving, in an authentic way. Clear teaching and beautiful liturgical practice leads to human flourishing. As I am fond of saying, communion with the Divine Majesty leads to one’s greater freedom in Christ Jesus.

Pairing the word “traditional” with Catholicism gives some people the hives. Knee jerk reactions to all sorts of things happen and the reasonable and the holy are marginalized. The trouble is that as Catholics we’ve been sloppy in living the gift of Catholic faith and we’ve been too easy with regard to the manner in which we live it. In short, we’ve experienced  these past years a lack of coherence in the areas of what we believe, how we pray and how we live. It all has to hang together in an authentic way. Otherwise the faith becomes moralism –lifeless.

It is true that we have to be very clear on what we mean, how we live the faith, and why we do what propose to do. Remember that Catholicism bridges the gap between faith and reason; it does not abandon the mind, nor does it rely merely on liturgical practice. Catholic faith is totality of reality, revealed and natural.

The authors of the article say,

They are attracted to the philosophy, the art, the literature and the theology that make Catholicism countercultural. They are drawn to the beauty of the liturgy and the church’s commitment to the dignity of the individual. They want to be contributors to that commitment—alongside faithful and courageous bishops who ask them to make sacrifices.

and 

Cardinal Francis George, the longtime leader of the Chicago archdiocese, once gave a homily that startled the faithful by pronouncing liberal Catholicism “an exhausted project . . . parasitical on a substance that no longer exists.” Declaring that Catholics are at a “turning point” in the life of the church in this country, the cardinal concluded that the bishops must stand as a “reality check for the apostolic faith.”

Read the whole article. You will want to read it, and reflect –and then do your part.

Our Lady of Mount Carmel

OL Mt CarmelToday, the Church honors the Mother of God under the title of Our Lady of Mount Carmel. This feast, historically, is clearly a feast recognizing Mary’s patronage of the Carmelite order. What does this feast say to us today? The Marian feast of Carmel is pointing us to Mary’s interior life, her life of prayer –her contemplation by holding all things concerning her Son in her heart. The Church gives witness that all Christians are called to pray and to enter into contemplation according to the grace given by God.

Only later did the feast get connected with the giving of the brown scapular to Saint Simon Stock for the members of the order, and later to the laity. According to Stock’s vision of Mary, in use of the brown scapular Mary there’s the promise to the wearer that she will intercede with her Son to have mercy at the time of death. The scapular is the outward sign (a sacramental) of the consecration one makes to the Blessed Virgin who leads the person to the Savior.

The Congregation of Divine Worship (at the Holy See) said in 1996, “Devotion to Our Lady of Mount Carmel is bound to the history and spiritual values of the Order of the Brothers of the Blessed Virgin Mary of Mount Carmel and is expressed through the scapular. Thus, whoever receives the scapular becomes a member of the order and pledges him/herself to live according to its spirituality in accordance with the characteristics of his/her state in life.”

Moretto da Brescia BVM of CarmelDiscalced Carmelite Father Kieran Kavanaugh, said,

“The scapular is a Marian habit or garment. It is both a sign and pledge. A sign of belonging to Mary; a pledge of her motherly protection, not only in this life but after death. As a sign, it is a conventional sign signifying three elements strictly joined: first, belonging to a religious family particularly devoted to Mary, especially dear to Mary, the Carmelite Order; second, consecration to Mary, devotion to and trust in her Immaculate Heart; third an incitement to become like Mary by imitating her virtues, above all her humility, chastity, and spirit of prayer.”

As you know, all Marian theology points to Christ. Key in historical theology is the work of Saint Leo the Great who does not speak to the feast of Our Lady of Mount Carmel but he does contexutalize our teaching on Mary’s role in salvation history by making the crucial criterion of understanding her role viz. giving the Eternal Word, the Savior of All, human personhood.

Saint Leo is credited with forming the dogma of the Incarnation and taught by the weight of the argument and only then by his office the teachings of the Council of Chalcedon regarding the person of  Jesus Christ: that Jesus has two natures—divine and human—united in one person, “with neither confusion nor division,” known in technical theological language as the hypostatic union.

What follows is a portion of a sermon by Saint Leo the Great, a Roman pope who reigned from 440 to 461; his feast day is November 10; the first to be called “Great.” Mary points to Christ, our Savior!!!

Mary conceived in her soul before she conceived in her body

A royal virgin of the house of David is chosen. She is to bear a holy child, one who is both God and man. She is to conceive him in her soul before she conceives him in her body. In the face of so unheard of an event she is to know no fear through ignorance of the divine plan; the angel tells her what is to be accomplished in her by the Holy Spirit. She believes that there will be no loss of virginity, she who is soon to be the mother of God. Why should she lose heart at this new form of conceiving when she has been promised that it will be effected through the power of the Most High? She believes, and her faith is confirmed by the witness of a previous wonder: against all expectation Elizabeth is made fruitful. God has enabled a barren woman to be with child; he must be believed when he makes the same promise to a virgin.

The son of God who was in the beginning with God, through whom all things were made, without whom nothing was made, became man to free him from eternal death. He stooped down to take up our lowliness without loss to his own glory. He remained what he was; he took up what he was not. He wanted to join the very nature of a servant to that nature in which he is equal to God the Father. He wanted to unite both natures in an alliance so wonderful that the glory of the greater would not annihilate the lesser, nor the taking up of the lower diminish the greatness of the higher.

What belongs to each nature is preserved intact and meets the other in one person: lowliness is taken up by greatness, weakness by power, mortality by eternity. To pay the debt of our human condition, a nature incapable of suffering is united to a nature capable of suffering, and true God and true man are forged into the unity that is the Lord. This was done to make possible the kind of remedy that fitted our human need: one and the same mediator between God and men able to die because of one nature, able to rise again because of the other. It was fitting, therefore, that the birth which brings salvation brought no corruption to virginal integrity; the bringing forth of Truth was at the same time the safeguarding of virginity.

Dearly beloved, this kind of birth was fitting for Christ, the power and the wisdom of God: a birth in which he was one with us in our human nature but far above us in his divinity. If he were not true God, he would not be able to bring us healing; if he were not true man, he would not be able to give us an example.

And so at the birth of our Lord, the angels sing in joy: Glory to God in the highest, and they proclaim peace to his people on earth as they see the heavenly Jerusalem being built from all the nations of the world. If the angels on high are so exultant at this marvelous work of God’s goodness, what joy should it not bring to the lowly hearts of men?

(Sermo 1 in Nativitate Domini, 2.3: PL 54, 191-192)

Saint Bonaventure

San Bonaventura da BagnoregioToday’s feast of the great Franciscan friar, theologian, bishop and Doctor of the Church, Bonaventure of Bagnoregio (1221-1274), ought to be key on anyone’s radar screen is styles him or herself as well-read in theology. Famously he was cured of illness through the intercession of Saint Francis of Assisi. He was well-educated at the University of Paris where he became a popular preacher and teacher of theology and Scripture. For 17 years he guided the Franciscan fraternity and is known as a “second founder” of the Franciscans.

The pope nominated Bonaventure a bishop which he declined only to accept the papal honor of cardinal-bishop of Albano.

Dale M. Coulter wrote a very good appreciative of essay on Bonaventure: “On the Feast Day of St Bonaventure” (First Things online, July 15, 2014). I recommend it if you are serious about the study of sacred theology.

Feast of the Dispersion of the Apostles

On any number of occasions I’ve spoken about the various local commemorations of saints; not all liturgical calendars are the same due to the presence of locally venerated saints and blesseds. Saint Kateri Tekawitha is not on the liturgical calendar of Hong Kong, for example. A friend of mine brought to my attention an unusual feast, that of the Dispersion of the Apostles. It’s an Irish feast with no analogue in the USA. This is a clear example of the richness of local church. Moreover, one can say that the Catholic Church is not monolithic or hegemonic. Here’s the note of my friend:

Jesus-ApostlesOn July 15, Canon O’Hanlon notes the recording, in the Martyrology of Aengus, of The Feast of the Dispersion of the Apostles. This feast marks the dispersal of the Holy Apostles to their various missionary destinations, but in some of the copies of Saint Aengus’s calendar, a list of not only the biblical Twelve Apostles is appended, but also a list of the ‘Twelve Apostles of Ireland’. This was a name given to a group of early saints, students of Saint Finnian of Clonard, who themselves dispersed to various parts of Ireland to evangelise this country, some of them are also credited with founding missions outside of Ireland. In the account below I have transferred the actual quotations from the Martyrology out of the footnotes and into the main body of Canon O’Hanlon’s text. I have also added some notes on the identities of the Irish Twelve:

Festival of the Twelve Apostles

In the ancient Irish Church, on the 15th day of July, was celebrated the Festival of the Twelve Apostles, as we read in the “Feilire” of St. Aengus. In the “Leabhar Breac” copy is the following Irish rann, translated into English, by Whitley Stokes, LL.D.

“The twelve Apostles who excel every number, before a countless host Jesus distributed them among Adam’s seed.”

There is an Irish stanza annexed, in which those Twelve Apostles are severally named. Thus translated into English.

“Simon, Matthaeus and Matthew, Bartholomew, Thomas, Thaddaeus, Peter, Andrew, Philip, Paul, John and the two Jameses.”

And succeeding it, there is another, enumerating the Twelve Apostles of Ireland. This is headed “XII. Apostoli Hiberniae,” and then follow these lines, thus translated into English:

“The Twelve Apostles of Ireland”:

“Two Finnens, two chaste Colombs, Ciaran, Caindech, fair Comgall, Two Brenainns, Ruadan with splendour, Nindid, Mobii, son of Natfraech.”

This ancient Festival, styled the Separation of the Apostles of Christ for their Missions in various parts of the old world, has been often alluded to by the early Greek and Latin Fathers. The Bollandists, who place it at the 15th of July, have a learned disquisition on its origin and history, to which the reader is referred.

Notes on the Twelve Apostles of Ireland:

Two Finnens – the two great Saint Finnians – Finnian of Clonard, ‘tutor of the saints of Ireland’ and Finnian of Moville.

Two Chaste Colombs – Saint Columba of Iona and Saint Columba of Terryglass.

Ciaran – Some lists include two Ciarans, both Saint Ciaran the Elder (of Saighir) and Ciaran the Younger (of Clonmacnoise).

Caindech – Saint Canice or Kenneth of Kilkenny.

Fair Comgall – Saint Comgall of Bangor.

Two Brenainns – Saints Brendan the Elder (of Birr) and Brendan the Younger (the Navigator) of Clonfert.

Ruadan with splendour – Saint Ruadhan of Lorrha.

Nindid – Saint Ninnidh of Inismacsaint.

Mobii – Saint Mobhí of Glasnevin.

Son of Natfraech – Molaise of Devenish

Finally, it may be noted that the list of the Twelve Apostles of Ireland is preserved in various manuscripts which do not always tally. Some of the saints, not present on this list, can include Saints Senan and Sinell.

Family in Society

More reflection on the Synod of Bishops’ working document:

The synod will have to reflect on how to promote in today’s world a ministry which encourages the participation of the family in society. Families are not only the subject of protection by the State, but must regain their role as active agents in society. In this regard, the following challenges emerge: the relationship between the family and the workplace; the relationship between the family and education; the relationship between the family and health; the family’s ability to bring generations together so as not to neglect the young and the elderly; the situation of the rights of the family institution and its specific relationships; and the promotion of just laws, such as those that ensure the defense of human life from its conception and those which promote the social goodness of an authentic marriage between a man and a woman. (34)

The Pastoral Challenges of the Family in the Context of Evangelization, 2014

Saint Benedict

San Benedetto da Norcia2

 

 

Blessed feast of Saint Benedict!

The father of many saints, and the father those who are serious about their spiritual life, community, study, and work.

Let us pray through the intercession of Saint Benedict for the monks, nuns, sisters, oblates and members of Communion and Liberation.

The Christian witness today in light of the family

The Holy See’s office for the Synod of Bishops release its working document for our –particularly the synodal participants– reflection, The Pastoral Challenges of the Family in the Context of Evangelization. One of the very interesting paragraphs that deserves personal attention is paragraph 15 which is noted below. But before you get there, it would be could for all of us to give some attention to the first paragraph of the Preface of the same document where it says,

The proclamation of the Gospel of the Family is an integral part of the mission of the Church, since the revelation of God sheds light on the relationship between a man and a woman, their love for each other and the fruitfulness of their relationship. In these times, a widespread cultural, social and spiritual crisis is posing a challenge in the Church’s work of evangelizing the family, the vital nucleus of society and the ecclesial community. This proclamation of the Gospel of the Family takes place in continuity with the synodal assembly on The New Evangelization for the Transmission of the Christian Faith and the Year of Faith, announced by Pope Benedict XVI.

I find this to be a key section that deserves lots of time:

Some episcopal conferences argue that the reason for much resistance to the Church’s teaching on moral issues related to the family is a want of an authentic Christian experience, namely, an encounter with Christ on a personal and communal level, for which no doctrinal presentation, no matter how accurate, can substitute. In this regard, some responses point to the insufficiency of pastoral activity which is concerned only with dispensing the sacraments without a truly engaging Christian experience. Moreover, a vast majority of responses highlight the growing conflict between the values on marriage and the family as proposed by the Church and the globally diversified social and cultural situations. The responses are also in agreement on the underlying reasons for the difficulty in accepting Church teaching, namely, the pervasive and invasive new technologies; the influence of the mass media; the hedonistic culture; relativism; materialism; individualism; the growing secularism; the prevalence of ideas that lead to an excessive, selfish liberalization of morals; the fragility of interpersonal relationships; a culture which rejects making permanent choices, because it is conditioned by uncertainty and transiency, a veritable “liquid society” and one with a “throw away” mentality and one seeking “immediate gratification”; and, finally, values reinforced by the so-called “culture of waste” and a “culture of the moment,” as frequently noted by Pope Francis. (15)

The Pastoral Challenges of the Family in the Context of Evangelization, 2014

How does one identify what it means to be an “authentic Christian witness”? What does the author hope for us to identify as ways to approach and follow the teaching of the Church? What does the author mean by “communal”? What are Catholics doing already to live the communal? How do we address the challenges noted in the paragraph?