Author: diocesan-melbournebeach

St. Paul of Thebes

Feast date: Jan 15

On Jan. 15, the Catholic Church remembers Saint Paul of Thebes, whose life of solitude and penance gave inspiration to the monastic movement during its early years.

Surviving in the Egyptian desert on a small amount of daily food, St. Paul the Hermit lived in close communion with God. Before the end of his life at age 113, he met with St. Anthony the Great, who led an early community of monks elsewhere in the Egyptian desert.

Born in approximately 230, the future hermit Paul received a solid religious and secular education, but lost his parents at age 15. During the year 250, the Roman Emperor Decius carried out a notorious persecution of the Church, executing clergy and forcing laypersons to prove their loyalty by worshiping idols. The state used torture, as well as the threat of death to coerce believers into making pagan sacrifices.

Paul went into hiding during the Decian persecution, but became aware of a family member’s plan to betray him to the authorities. The young man retreated to a remote desert location, where he discovered a large abandoned cave that had once been used as a facility for making counterfeit coins. He found that he could survive on water from a spring. A raven brought him half a loaf of bread daily.

Forced into the wilderness by circumstance, Paul found he loved the life of prayer and simplicity that it made possible. Thus, he never returned to the outside world, even though he lived well into the era of the Church’s legalization and acceptance by the Roman Empire. Later on, his way of life inspired Catholics who sought a deeper relationship with God through spiritual discipline and isolation from the outside world.

One of these faithful was Anthony of Egypt, born in the vicinity of Cairo around 251, who also lived to an old age after deciding during his youth to live in the desert out of devotion to God. Paul of Thebes is known to posterity because Anthony, around the year 342, was told in a dream about the older hermit’s existence, and went to find him.

A similar knowledge about Anthony had been mysteriously given to the earlier hermit. Thus, when he appeared at Paul’s cave, they greeted each other by name, though they had never met. Out of contact with the Roman Empire for almost a century, Paul asked about its condition, and whether paganism was still practiced. He told Anthony how, for the last 60 years, a bird had brought him a ration of bread each day – a mode of subsistence also granted to the Old Testament prophet Elijah.

After 113 years, most of them spent in solitary devotion, Paul understood that he was nearing the end of his earthly life. He asked Anthony to return to his own hermitage, and bring back a cloak that had been given to the younger monk by the bishop St. Athanasius. That heroically orthodox bishop had not yet been born when Paul first fled to the desert, and Anthony had never mentioned him or the cloak in question. Amazed, Anthony paid reverence to Paul and set out to fulfill his request.

During the return trip, Anthony was shown a vision of St. Paul of Thebes’ soul, glorified and ascending toward Heaven. On returning to the first hermit’s cave, he venerated the body of its inhabitant, wrapped him in Athanasius’ cloak, and carried him outdoors. Saint Jerome, in his “Life of St. Paul the First Hermit,” attests that two lions arrived, demonstrated their reverence, and dug a grave for the saint.

Having given him Athanasius’ cloak, St. Anthony took back to his hermitage the garment which St. Paul of Thebes had woven for himself from palm leaves. Anthony passed on the account of his journey and the saint’s life to his own growing group of monastic disciples, and it was written down by St. Jerome around the year 375 – approximately 33 years after the death of the first hermit.

Venerated on the same day by Roman Catholics, Eastern Catholics and Eastern Orthodox Christians, St. Paul of Thebes is also the namesake of a Catholic monastic order – the Order of Saint Paul the First Hermit – founded in Hungary during the 13th century and still in operation.

St. Sava, Archbishop of Serbia

Feast date: Jan 14

Originally Prince Rastko Nemanjic, he was the first Patriarch of Serbia (1219-1233) and is an important Saint in the Serbian Orthodox Church.

In his youth (around 1192) St. Sava escaped from home to join the Orthodox monastic colony on Mount Athos and was given the name Sava. He first traveled to a Russian monastery and then moved to a Greek monastery, Vatoped. At the end of 1197 his father, King Stefan Nemanja, joined him.

In 1198 the former prince and king restored the abandoned monastery Hilandar, which was at that time the center of Serbian Christian monastic life.

St. Sava’s father took the monastic vows under the name Simeon, and died in Hilandar on February 13, 1200. He is also canonized, as Saint Simeon.

After his father’s death, Sava retreated to an ascetic monastery in Kareya which he built himself in 1199. He also wrote the Kareya typicon both for Hilandar and for the monastery of ascetism.

St. Sava managed to persuade the Patriarch of the Greek/Byzantine Orthodox Church to elevate him to the position of the first Serbian archbishop, thereby establishing the independence of the archbishopic of the serbian church in the year of 1219.

Saint Sava is celebrated as the founder of the independent Serbian Orthodox Church and as the patron saint of education and medicine among Serbs. Since the 1830s, Saint Sava has become the patron Saint of Serbian schools and students.

After participating in a ceremony called “blessing of the waters” he developed a cough that progressed into pneumonia. He died from pneumonia in the evening between Saturday and Sunday, January 14, 1235. He was buried at the Cathedral of the Holy Forty Martyrs in Trnovo. He remained in Trnovo until May 6, 1237, when his sacred bones were moved to the monastery Mileseva in southern Serbia. Three-hundred and sixy years later the Ottoman Turks dug out his bones and burnt them on the main square in Belgrade.

The temple of Saint Sava in Belgrade, whose construction was planned in 1939 and began in 1985 is built on the place where his holy bones were burned.

St. Hilary of Poitiers

Feast date: Jan 13

On January 13, Catholics celebrate St. Hilary of Poitiers, a fourth-century philosopher whose studies made him a champion of Orthodox Trinitarian theology during one of the most difficult periods of Church history. He protected the Church and its members by brilliantly defending the sacred humanity of Jesus while also defeating Arianism which denied Christ’s placement within the Trinity. St. Hilary was a gentle and courteous man, devoted to writing some of the greatest theology on the Trinity, and was like his Master in being labeled a “disturber of the peace.” In a very troubled period in the Church, his holiness was lived out in both scholarship and controversy.

Little is known about St. Hilary’s life before he became a bishop. Fittingly, what historians do know about him derives mostly from personal details contained within his extensive theological works. Those remarks indicate that Hilary was born to a pagan family in present-day France, most likely around 310 – three years before the Roman Empire declared its official toleration of Christianity.

Hilary himself grew up apparently without any significant Christian influence, but received an otherwise comprehensive education in the Latin and Greek classics. Not unusual for his era, he rigorously studied both Greek philosophy and the Bible. Like many other early Church Fathers, he came to accept the truth of the Bible by recognizing its compatibility with philosophy and the sciences.

This was a gradual process for him, however, and it was not until 345 – by which time he was already married, and had a daughter– that Hilary committed himself to full membership in the Catholic Church by receiving baptism with the rest of his family. His rise within the Church, however, was not gradual at all: around 353, the people of Poitiers called for him to be made their bishop.

By its nature, the position involved tremendous responsibility, as well as significant personal sacrifice. While the early church permitted some married men to become bishops, they were traditionally required to practice celibacy within marriage, and many adopted a radically simplified lifestyle akin to monasticism. There are indications that Hilary followed this ascetic path, once ordained.

Moreover, Hilary’s election as the Bishop of Poitiers coincided with the second wave of the Church’s first great doctrinal controversy, in which he would play a significant role. Although the Council of Nicaea in 325 had confirmed the Church’s rejection of Arianism – which claimed Jesus was only human, not divine – powerful forces within both the Church and the empire clung to the heresy.

Only a few years after his assumption of episcopal rank, Hilary found himself virtually alone in defending Jesus’ deity before a hostile crowd of bishops in the southern French region of Gaul. The bishops appealed to Emperor Constantius II, who favored a modified version of Arianism and declared Hilary’s exile from Gaul.

Constantius II did not likely suspect that by banishing Hilary to Phrygia he would inspire the bishop to mount an even greater defense of orthodox theology. There, he wrote his most important work, “On the Trinity,” showing the Bible’s consistent witness to the central mystery of Christian faith.

Remarkably, this staunchly Orthodox bishop also showed great charity toward those he believed were honestly mistaken. He worked closely with groups of clergy and faithful whose formulations of dogma he perceived to be merely imperfect or imprecise, but not intentionally heretical, to support what was correct in their understanding and lead them into full adherence with tradition.

Hilary even traveled to Constantinople during his exile, to explain to the city’s bishops why their emperor was not orthodox. After the death of Constantius II in 361, Hilary was able to return to his diocese at Poitiers. Once exiled for opposing Arianism in Gaul, he lived to see it squarely condemned in the local church after his return.

Although deeply committed to the leadership of his own diocese, Hilary took steps late in his life to support orthodox teaching in other regions. Most significantly, he denounced Auxentius, the Arian bishop of Milan. Subsequent opposition to Auxentius led to his succession by St. Ambrose of Milan, who, in turn, greatly influenced the conversion of St. Augustine.

St. Hilary died at Poitiers in 367, after having passed on his teachings and way of life to a number of students, including St. Martin of Tours.

Long regarded and celebrated as a saint within the Church, St. Hilary was also declared a Doctor of the Church in 1851.

St. Marguerite Bourgeoys

Feast date: Jan 12

On Jan. 12, Roman Catholics remember Saint Marguerite Bourgeoys, who not only founded a religious congregation, but was also instrumental in establishing the Canadian city of Montreal.

Marguerite Bourgeoys was born on Good Friday of 1620 during a period of both colonial expansion and religious strife for Europe. She was the seventh of thirteen children born into the middle-class household of Abraham Bourgeoys, a candle-maker, and Guillemette Gamier, in the northeastern province of Champagne in France.

By her own account, Marguerite had been “very light-hearted and well-liked by the other girls” while growing up. Her turn toward God’s calling began in 1640, not long after her mother’s death. On Oct. 7 of that year, during a procession honoring Our Lady of the Rosary, Marguerite had a mystical experience involving a statue of the Virgin Mary at Notre-Dame Abbey.

“We passed again in front of the portal of Notre-Dame, where there was a stone image above the door,” Marguerite later recounted. “When I looked up and saw it I thought it was very beautiful, and at the same time I found myself so touched and so changed that I no longer knew myself, and on my return to the house everybody noticed the change.”

In later life, Marguerite would live out a profound imitation of the Virgin Mary – who was, as she noted, “not cloistered,” but “everywhere preserved an internal solitude” and “never refused to be where charity or necessity required help.” During the 17th century, it was unusual for consecrated women to have an active apostolate outside the cloister as Marguerite would go on to do.

From 1640 to 1652, she belonged to the non-cloistered “external” branch of the Congregation of Notre-Dame at Troyes, consisting of women trained as teachers in association with the order. She also sought admission to several religious orders, including the Carmelites, but was rejected. Being turned down, the teacher from Troyes was free to volunteer for a 1653 voyage to the Canadian colony of Quebec.

Life in the colony was physically very difficult. When Marguerite arrived, she found that children were not likely to survive to an age suitable for attending school. Nevertheless, she began to work with the nurse in charge of Montreal’s hospital, and eventually established her first school in a stable in 1658.

She traveled back to France that year, and returned to Montreal with three more teachers and an assistant. Because of their association with the original French Congregation of Notre-Dame, these women were called the the “Daughters of the Congregation.”

They would eventually become a religious order in their own right: the Congregation of Notre-Dame de Montreal, whose sisters sacrificed comfort and security to teach religion and other subjects to the children of the territory then known as “New France.” They would live in poverty and travel wherever they were needed, offering education and performing the works of mercy.

The founding of the order involved two further trips to France in 1670 and 1680. During the first, Marguerite’s project received approval under civil law from King Louis XIV. The church hierarchy, however, showed reluctance toward a women’s order with no cloistered nuns. Their rule of life would not receive final approval until 1698, though the Bishop of Quebec had authorized their work in 1676.

Meanwhile, Marguerite and her companions persisted in their mission of teaching and charity. This work proved so integral to life in Quebec, that Marguerite became known as the “Mother of the Colony.”

Though the teaching sisters often lived in huts and suffered other hardships, the order grew. They did not dedicate themselves solely to teaching children, but also set up schools where they taught new immigrants how to survive in their surroundings. As the order expanded, Marguerite passed leadership on to one of the sisters.

During the last two years of her life, the foundress – known by then as Sister Marguerite of the Blessed Sacrament – retired to pray in solitude. On the last day of 1699, after a young member of the community became sick, Sister Marguerite prayed to God to suffer in her place. The young woman recovered, while the aged foundress suffered for twelve days and died Jan. 12, 1700.

Blessed Pope John Paul II canonized St. Marguerite Bourgeoys in 1982, as the first woman saint of the Catholic Church in Canada.