SIMPLY CATHOLICABOUT USCONTACT USCALLED TO COMMUNITYMSGR. CHARLES E.

POPE

Rather, to be holy is to be “set apart.”. Her mission is to be “salt and light,” a communion of Christian love that points to the reality of Jesus as the savior of the world. Her members, then, are called to be saints to help this mission become a reality. The Church is catholic. The word catholic means “universal.”. MARY, MOTHER OF THE CHURCH The role of Mary. Pope St. Paul VI officially bestowed upon Mary the title of “Mother of the Church” at the closing of the third of the Second Vatican Council in 1964. Traced back to fourth-century origins with St. Ambrose, the title “Mother of the Church” evokes Mary’s spiritual motherhood, which is tied up with the nature of the Church. IS MISSING SUNDAY MASS A MORTAL SIN? Our Sunday Mass obligation is based on the Third Commandment: “Remember the sabbath day — keep it holy” (Ex 20:8). All of the commandments of God are serious matter, so to deliberately miss Mass on Sunday — without a just reason — would objectively be considered a mortal sin.

MSGR. BILL KING

The word for “east” in Latin, oriens, conveys the same rich meaning: It indicates the rising of the sun. Hence, Ordinary Time is, for Catholics, the opportunity to allow the Lord to stir up our faith, to allow our spirits to rise and to grow in our spiritual life. The

color green

WHY DOES OUR LADY APPEAR ON EARTH? Pope John Paul II taught us to see that Marian doctrine and devotion are indeed both Christ-centered and Church-centered. He noted the harmony of her unique participation as Co-Redemptrix in the redemption earned by Jesus Christ with her continuing maternal mediation and advocacy for all humanity. Mary is the perfect model for the People of

God

WHAT IS A MARRIAGE CONVALIDATION? A “convalidation ceremony” is a remedy for a marriage which has been impeded by some canonical defect. Most typically the ceremony takes place in private in the presence of the pastor of the parish with two witnesses. The convalidation could be one of two types: retroactive or regular. In either case, the convalidation can remedy

the defect

HOW TO MAKE A GOOD CONFESSION If you haven’t gone to confession in a while, Lent is the perfect time to reconcile yourself with God and the Church. Most parishes have communal penance services with prayers and Scripture readings, followed by the opportunity for individual confession (a necessity for absolution of mortal sins).

OUR LADY OF LAUS

Our Lady of Laus is known as the Refuge of Sinners. As she appeared to Benôite Rencurel for more than half a century, she repeated a call for holiness and devotion among the laity and for faithfulness among priests and religious. The Mother of God also promised miraculous healings for those anointed with holy oil if they had faith in her FUNERALS FOR SUICIDE VICTIMS? The Catechism remarks: “We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of” (No. 2280). The Fifth Commandment forbids all forms of murder, but we must leave to God’s mercy the judgment of those who commit suicide. Thus the Catechism teaches: “We should not despair of the eternal salvation

of

WHAT IS A VICTIM SOUL? SIMPLY CATHOLICABOUT USCONTACT USCALLED TO COMMUNITYMSGR. CHARLES E.

POPE

Rather, to be holy is to be “set apart.”. Her mission is to be “salt and light,” a communion of Christian love that points to the reality of Jesus as the savior of the world. Her members, then, are called to be saints to help this mission become a reality. The Church is catholic. The word catholic means “universal.”. MARY, MOTHER OF THE CHURCH The role of Mary. Pope St. Paul VI officially bestowed upon Mary the title of “Mother of the Church” at the closing of the third of the Second Vatican Council in 1964. Traced back to fourth-century origins with St. Ambrose, the title “Mother of the Church” evokes Mary’s spiritual motherhood, which is tied up with the nature of the Church. IS MISSING SUNDAY MASS A MORTAL SIN? Our Sunday Mass obligation is based on the Third Commandment: “Remember the sabbath day — keep it holy” (Ex 20:8). All of the commandments of God are serious matter, so to deliberately miss Mass on Sunday — without a just reason — would objectively be considered a mortal sin.

MSGR. BILL KING

The word for “east” in Latin, oriens, conveys the same rich meaning: It indicates the rising of the sun. Hence, Ordinary Time is, for Catholics, the opportunity to allow the Lord to stir up our faith, to allow our spirits to rise and to grow in our spiritual life. The

color green

WHY DOES OUR LADY APPEAR ON EARTH? Pope John Paul II taught us to see that Marian doctrine and devotion are indeed both Christ-centered and Church-centered. He noted the harmony of her unique participation as Co-Redemptrix in the redemption earned by Jesus Christ with her continuing maternal mediation and advocacy for all humanity. Mary is the perfect model for the People of

God

WHAT IS A MARRIAGE CONVALIDATION? A “convalidation ceremony” is a remedy for a marriage which has been impeded by some canonical defect. Most typically the ceremony takes place in private in the presence of the pastor of the parish with two witnesses. The convalidation could be one of two types: retroactive or regular. In either case, the convalidation can remedy

the defect

HOW TO MAKE A GOOD CONFESSION If you haven’t gone to confession in a while, Lent is the perfect time to reconcile yourself with God and the Church. Most parishes have communal penance services with prayers and Scripture readings, followed by the opportunity for individual confession (a necessity for absolution of mortal sins).

OUR LADY OF LAUS

Our Lady of Laus is known as the Refuge of Sinners. As she appeared to Benôite Rencurel for more than half a century, she repeated a call for holiness and devotion among the laity and for faithfulness among priests and religious. The Mother of God also promised miraculous healings for those anointed with holy oil if they had faith in her FUNERALS FOR SUICIDE VICTIMS? The Catechism remarks: “We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of” (No. 2280). The Fifth Commandment forbids all forms of murder, but we must leave to God’s mercy the judgment of those who commit suicide. Thus the Catechism teaches: “We should not despair of the eternal salvation

of

WHAT IS A VICTIM SOUL? CATHOLIC BURIAL AND CREMATION Catholic Burial And Cremation. The most up-to-date instruction from Rome on burial and cremation was issed in 2016 from the Vatican’s Congregation for the Doctrine of the Faith, with the approval of Pope Francis. The instruction on “the burial of the deceased and the conservation of the ashes in the case of cremation.”. WHY DOES OUR LADY APPEAR ON EARTH? Pope John Paul II taught us to see that Marian doctrine and devotion are indeed both Christ-centered and Church-centered. He noted the harmony of her unique participation as Co-Redemptrix in the redemption earned by Jesus Christ with her continuing maternal mediation and advocacy for all humanity. Mary is the perfect model for the People of

God

HOW TO MAKE A GOOD CONFESSION If you haven’t gone to confession in a while, Lent is the perfect time to reconcile yourself with God and the Church. Most parishes have communal penance services with prayers and Scripture readings, followed by the opportunity for individual confession (a necessity for absolution of mortal sins). WHY DOES THE CHURCH BAPTIZE BABIES? The Catholic Church has been baptizing babies ever since Christ commanded His apostles to baptize all people in the name of the Father, Son and Holy Spirit (see Mt 28:18-20). This has always been the practice of the Orthodox churches and of many Protestant denominations as well. Parents bring their babies to the waters of baptism by professing BELLS AT THE CONSECRATION Bells at the Consecration. Catholic worship excites the senses with movement and color, incense and music — the “smells and bells” of tradition. This is because we bring the entirety of ourselves to prayer: body and soul. Posture marks the solemnity and reverence of certain moments — for instance, standing at the proclamation of the BLESSED JOSEPH GÉRARD It was said that the young Blessed Joseph Gérard (1831-1914) was so filled with missionary zeal that no pastoral commitment close to home would satisfy the Lord’s calling heard deep within his soul. He belonged to the Oblates of Mary Immaculate, a religious congregation of men founded in France by St. Eugene de Mazenod to bring the Gospel

to

HOW TO DISPOSE OF BLESSED ITEMS? But a blessed crucifix or a blessed statue is not just an ordinary item: it is blessed. And blessed objects should be treated with reverence. If you cannot fix the item, or you have no use for it, you may discard the item by incineration, burial or pious disposal. There are no hard-and-fast rules for “pious disposal,” but common sense WHAT IS A VICTIM SOUL? A victim soul is an individual who has been chosen by God to undergo physical, and sometimes spiritual, suffering beyond that of normal human experience. The victim soul willingly accepts this unique and difficult mission of offering up his or her pains for the salvation of

others.

DO PETS GO TO HEAVEN? One consoling truth is this: The love of our pets is intended to teach us in this life of the unconditional love of God. That love, which we taste only imperfectly in our corruptible world, will be experienced perfectly in heaven. In a limited sense, then, our pets can be understood to point the way to heaven and allow us to experience on

earth

SHOULD WE NAME GUARDIAN ANGELS? Generally, the Church advises against the practice of naming our angels. In a document written in 2001 by the Congregation for Divine Worship and the Discipline of the Sacraments entitled “Directory on Popular Piety in the Liturgy: Principles and Guidelines,” it says, “The practice of assigning names to the holy angels should be discouraged, except in the cases of Gabriel, Raphael and

MSGR. BILL KING

The word for “east” in Latin, oriens, conveys the same rich meaning: It indicates the rising of the sun. Hence, Ordinary Time is, for Catholics, the opportunity to allow the Lord to stir up our faith, to allow our spirits to rise and to grow in our spiritual life. The

color green

HOW TO MAKE A GOOD CONFESSION If you haven’t gone to confession in a while, Lent is the perfect time to reconcile yourself with God and the Church. Most parishes have communal penance services with prayers and Scripture readings, followed by the opportunity for individual confession (a necessity for absolution of mortal sins). MARY, MOTHER OF THE CHURCH The role of Mary. Pope St. Paul VI officially bestowed upon Mary the title of “Mother of the Church” at the closing of the third of the Second Vatican Council in 1964. Traced back to fourth-century origins with St. Ambrose, the title “Mother of the Church” evokes Mary’s spiritual motherhood, which is tied up with the nature of the Church.

THE FIRES OF HELL

In 34 cantos he details a journey led by Virgil through all levels of hell in his Inferno. At the sinkhole of hell, Dante finds not fire, but ice. Satan himself is completely sealed in ice. Whatever one imagines “hell” to be, Our Lord’s words seem to leave no room for a hope that hell will be empty. The Church has condemned the

heresy of

WHAT IS A MARRIAGE CONVALIDATION? A “convalidation ceremony” is a remedy for a marriage which has been impeded by some canonical defect. Most typically the ceremony takes place in private in the presence of the pastor of the parish with two witnesses. The convalidation could be one of two types: retroactive or regular. In either case, the convalidation can remedy

the defect

WHERE DID THE ROSARY ORIGINATE? St. Dominic. There has long been a tradition in the Church that St. Dominic de Guzman (1170-1221) is the source of the Rosary. In the 12th century, the Albigenses heresy was widespread in Europe, especially in southern France and Italy. The Albigenses denied the mystery of the Incarnation, rejected Church sacraments and condoned many secular FUNERALS FOR SUICIDE VICTIMS? The Catechism remarks: “We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of” (No. 2280). The Fifth Commandment forbids all forms of murder, but we must leave to God’s mercy the judgment of those who commit suicide. Thus the Catechism teaches: “We should not despair of the eternal salvation

of

DO PETS GO TO HEAVEN? One consoling truth is this: The love of our pets is intended to teach us in this life of the unconditional love of God. That love, which we taste only imperfectly in our corruptible world, will be experienced perfectly in heaven. In a limited sense, then, our pets can be understood to point the way to heaven and allow us to experience on

earth

BLESSED SOLANUS CASEY: A SAINT FOR THOSE SEEKING WISDOM Blessed Solanus died in Detroit on July 31, 1957, and more than 20,000 people lined up to view his body before burial. Thousands more have sought his intercession ever since. Beatified in 2017, Blessed Solanus’ liturgical memorial is July 30. Michael R. Heinlein is WHAT IS THE DIFFERENCE BETWEEN A NUN AND A SISTER But it can get confusing, because while a nun is not a sister, both are addressed as sister. And while this analogy may not be perfect, a nun is more like “Mary” while a sister is more like “Martha.”. Both fulfill essential tasks in the Church, but the first is focused on the contemplative life of prayer, while the other is dedicated to

MSGR. BILL KING

The word for “east” in Latin, oriens, conveys the same rich meaning: It indicates the rising of the sun. Hence, Ordinary Time is, for Catholics, the opportunity to allow the Lord to stir up our faith, to allow our spirits to rise and to grow in our spiritual life. The

color green

HOW TO MAKE A GOOD CONFESSION If you haven’t gone to confession in a while, Lent is the perfect time to reconcile yourself with God and the Church. Most parishes have communal penance services with prayers and Scripture readings, followed by the opportunity for individual confession (a necessity for absolution of mortal sins). MARY, MOTHER OF THE CHURCH The role of Mary. Pope St. Paul VI officially bestowed upon Mary the title of “Mother of the Church” at the closing of the third of the Second Vatican Council in 1964. Traced back to fourth-century origins with St. Ambrose, the title “Mother of the Church” evokes Mary’s spiritual motherhood, which is tied up with the nature of the Church.

THE FIRES OF HELL

In 34 cantos he details a journey led by Virgil through all levels of hell in his Inferno. At the sinkhole of hell, Dante finds not fire, but ice. Satan himself is completely sealed in ice. Whatever one imagines “hell” to be, Our Lord’s words seem to leave no room for a hope that hell will be empty. The Church has condemned the

heresy of

WHAT IS A MARRIAGE CONVALIDATION? A “convalidation ceremony” is a remedy for a marriage which has been impeded by some canonical defect. Most typically the ceremony takes place in private in the presence of the pastor of the parish with two witnesses. The convalidation could be one of two types: retroactive or regular. In either case, the convalidation can remedy

the defect

WHERE DID THE ROSARY ORIGINATE? St. Dominic. There has long been a tradition in the Church that St. Dominic de Guzman (1170-1221) is the source of the Rosary. In the 12th century, the Albigenses heresy was widespread in Europe, especially in southern France and Italy. The Albigenses denied the mystery of the Incarnation, rejected Church sacraments and condoned many secular FUNERALS FOR SUICIDE VICTIMS? The Catechism remarks: “We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of” (No. 2280). The Fifth Commandment forbids all forms of murder, but we must leave to God’s mercy the judgment of those who commit suicide. Thus the Catechism teaches: “We should not despair of the eternal salvation

of

DO PETS GO TO HEAVEN? One consoling truth is this: The love of our pets is intended to teach us in this life of the unconditional love of God. That love, which we taste only imperfectly in our corruptible world, will be experienced perfectly in heaven. In a limited sense, then, our pets can be understood to point the way to heaven and allow us to experience on

earth

BLESSED SOLANUS CASEY: A SAINT FOR THOSE SEEKING WISDOM Blessed Solanus died in Detroit on July 31, 1957, and more than 20,000 people lined up to view his body before burial. Thousands more have sought his intercession ever since. Beatified in 2017, Blessed Solanus’ liturgical memorial is July 30. Michael R. Heinlein is WHAT IS THE DIFFERENCE BETWEEN A NUN AND A SISTER But it can get confusing, because while a nun is not a sister, both are addressed as sister. And while this analogy may not be perfect, a nun is more like “Mary” while a sister is more like “Martha.”. Both fulfill essential tasks in the Church, but the first is focused on the contemplative life of prayer, while the other is dedicated to

THE FIRES OF HELL

In 34 cantos he details a journey led by Virgil through all levels of hell in his Inferno. At the sinkhole of hell, Dante finds not fire, but ice. Satan himself is completely sealed in ice. Whatever one imagines “hell” to be, Our Lord’s words seem to leave no room for a hope that hell will be empty. The Church has condemned the

heresy of

CATHOLIC BURIAL AND CREMATION Catholic Burial And Cremation. The most up-to-date instruction from Rome on burial and cremation was issed in 2016 from the Vatican’s Congregation for the Doctrine of the Faith, with the approval of Pope Francis. The instruction on “the burial of the deceased and the conservation of the ashes in the case of cremation.”. WHY DOES OUR LADY APPEAR ON EARTH? Pope John Paul II taught us to see that Marian doctrine and devotion are indeed both Christ-centered and Church-centered. He noted the harmony of her unique participation as Co-Redemptrix in the redemption earned by Jesus Christ with her continuing maternal mediation and advocacy for all humanity. Mary is the perfect model for the People of

God

TO LOVE AS GOD LOVES To Love As God Loves. We tend to think the oft-noted “war” between the sexes is normal. In his discussion with the Pharisees, however, Jesus points out that “from the beginning it was not so” (Mt 19:8). Before sin, man and woman experienced their union as a participation in God’s eternal love. This is the model for us all,

and

WHAT ARE THE THREE HOLY OILS? 4 min read. 68346 views. Comments Off on What are the Three Holy Oils? The Church makes use of three holy oils: the oil of the sick, the oil of the catechumens and the holy chrism oil. The first two are blessed, and the bishop consecrates the third, ordinarily during the annual Chrism Mass. Each has a distinctive purpose in the Church. ST. ALOYSIUS GONZAGA: A PATRON FOR TIMES OF PLAGUE St. Aloysius Gonzaga: A patron for times of plague. Born into an aristocratic family in 1568, St. Aloysius Gonzaga was destined to succeed his father’s noble position. As such, he was enrolled in a boot camp at age 5 (where he gained a certain vocabulary much to his mother and tutor’s dismay). In addition to witnessing the political

turmoil

ST. JOSEPH’S CHARACTER St. Joseph’s Character. There is very little other than Scripture. There are some scurrilous stories in apocryphal writings involving the Infancy Narratives, but they are not Scripture and have been rejected by tradition as unworthy of our attention. Though we know so little of Joseph in Scripture, he seems to have been the strong, silent type. HOW TO DISPOSE OF BLESSED ITEMS? But a blessed crucifix or a blessed statue is not just an ordinary item: it is blessed. And blessed objects should be treated with reverence. If you cannot fix the item, or you have no use for it, you may discard the item by incineration, burial or pious disposal. There are no hard-and-fast rules for “pious disposal,” but common sense WHAT’S THE MEANING OF THE REMARKABLE PHENOMENON OF In the meantime, however, the incorruptibles have much to teach us. They remind us that our faith is physical as well as spiritual. The incarnation of Our Lord was a real, historical event that was both supernatural and physical at the same time. The same is true of His resurrection from the dead. WHAT IS THE PROPER ETIQUETTE FOR THE SIGN OF THE PEACE Regarding the laity’s action at the Rite of Peace, GIRM No. 82 says: “As for the sign of peace to be given, the manner is to be established by Conferences of Bishops in accordance with the culture and customs of the peoples. It is, however, appropriate that each person offer the sign of peace only to those who are nearest and in a

sober

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Church Seasons and Feasts CELEBRATING CORPUS CHRISTI Michael R. Heinlein " rel="author">Michael R. Heinlein

May 3, 2021 9:11 am

May 3, 2021

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Saints

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Culture

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WHY ARE THERE SOME PEOPLE WHO SUFFER FROM DISABILITIES? Msgr. Charles Pope " rel="author">Msgr. Charles Pope April 3, 2021 8:13 am

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Devotion

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rel="author">Russell Shaw April 5, 2021 7:36 am

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Canon law has been in the news quite a bit recently. Normally, canon law isn’t in the spotlight; however, it effects every Catholic whether they know it or not. Some… _Canon law has been in the news quite a bit recently. Normally, canon law isn’t in the spotlight; however, it effects every Catholic whether they know it or not._ Some comments about canon law can be rather negative. Unfortunately, the law is seen by many as being opposed to mercy. This is actually not the case. Justice and mercy are always hand in hand. We need both.

THE PURPOSE OF LAW

So what is canon law all about? Put simply, canon law is how the Church organizes and governs herself. The word “canon” basically means rule. There are about 1.3 billion Catholics in the world, and the Church administrates a large collection of institutions. Therefore, the Church needs an organizational structure to carry out its office of governance and its saving mission. Every society needs laws — and so does the Church. There is an old saying: _ubi societas ibi lex_ (“where there is a society there is law”). Imagine driving on the highway where there are no rules of the road? It would ultimately lead to disaster. Canon law deals with all the issues that any legal system does — for example, rights, property issues, procedures, administration, personnel, crimes and trials. It also does some things that civil law cannot, such as laws regarding sacraments, sacred places and magisterial teachings. The Church’s laws have developed greatly over its 2,000-year history. Beginning in the New Testament, we see that there are procedures for replacing an apostle (see Acts 1:15-26); also, what to do when there are disputes in the Church (Mt 18:15-20). As time went on there were various councils that legislated on issues of concern. Popes would issue decretals to settle disputes or enforce discipline. Courts were established to hear cases and issue decisions. In addition, they used procedures adapted from Roman law. Eventually, these disparate laws and decretals were collected into what became known as canon law. In 1917, there was a major reform and the law was codified, published as the first Code of Canon Law. After the Second Vatican Council there was a revision, and the 1983 Code of Canon Law was issued for Latin-rite (often referenced as Roman-rite) Catholics by Pope St. John Paul II. Later, in 1990, a separate code was issued for the Eastern Catholic Churches. While not all of the Church’s laws are in the code, it is the place to start. Since it affects most Catholics in America, let us consider the Roman-rite code. It is organized into seven books. A brief survey of the code will provide a general idea of what it covers. A WALK THROUGH THE CODE There are several Books in the code as follows: Book I is called General Norms and is the backbone of the code. While it might not seem exciting, it informs the rest of the code, which cannot be understood without it. Book I deals with the various kinds of laws in the Church, how they are issued, who they pertain to, and how they are enforced. There are canons regarding juridic persons — things like your diocese or parish. Also there are canons on the officers who serve the Church. Some of these canons may seem like minor details, but the code is a complex thing. If one part of your car’s engine fails, even if it is just a small screw, it can cause the whole thing to malfunction. It is the same with the Code of Canon

Law.

Book II is about the People of God. It sets out the obligations and rights of the lay faithful and clergy. If you want to know what rights you have in the Church, this is the book where you will find them. In addition, it contains the hierarchical constitution of the Church including the Pope, dioceses and religious orders. It shows how they are to be organized and governed. Book III is on The Teaching Function of the Church. This book covers preaching, catechesis, missions and education. This book tells us what levels of authority there are for Church teachings. It also has rules for educational institutions, including Catholic universities. Book IV is about The Sanctifying Function of the Church. This pertains to the sacraments. It tells us who can receive them, administer them and what is required for their validity. The section on matrimony is of particular interest since the recent synods on the family. It defines marriage and its valid celebration, and gives the legal reasons why a marriage may be ruled invalid in an annulment process. This book also covers other liturgical acts such as funerals. In addition, it contains regulations for churches, shrines and other

places of worship.

Book V covers The Temporal Goods of the Church. This is basically the Church’s property law. It gives regulations on how to properly administer the Church’s property and finances. Also, it includes rules on contracts and wills. Book VI is on Sanctions in the Church. This is the Church’s criminal law. It sets out the authority the Church has to punish crimes, who can be punished, what crimes may be punished, and what the penalties are for those crimes. It may surprise many people to find this in the Code of Canon Law, but every institution has disciplinary regulations. However, in our law, the goals are to repair scandal, restore justice and reform the offender. So there is more to it than simply punishing

crime.

Book VII is about Processes. This book covers trials, their procedures, officers of the court, how to organize courts, the rights of the parties and appeals. Those who watch “Law & Order” on television would find Church trials not nearly as exciting. Normally, cases are handled in a documentary way. Rarely do the parties meet each other in an open court. This may strike us as odd, but, in fact, it is the norm in many judicial systems influenced by Roman law in other parts of the world. In total, there are 1,752 canons in the code, so to cover them all would require a lengthy commentary. In fact, there are a variety of commentaries and other books that are helpful in understanding canon

law.

Canon law includes both divine law and ecclesiastical law. Divine law is unchangeable and is applicable to every human being — for example, the law against murder. Ecclesiastical law is rooted in Church law and is not infallible, although it is authoritative — for example, the laws regarding fast and abstinence. Our system of law is human and not perfect.

JUSTICE AND MERCY

As mentioned earlier, often in our minds we think of law and mercy as being opposed. Even some priests do not see the law as being “pastoral.” However, the law is about order and justice. These are necessary if there is to be mercy. Justice is defined as giving and receiving one’s due. If we are wronged, we desire justice. If someone hits your car in the parking lot, you will want their insurance to pay for the accident. Justice involves moral obligations and responsibilities. The law is concerned with the common good. Of course, there are disputes about what the common good is, and that is where the law comes in, to settle the issue fairly. The Church is concerned with spiritual realities, but these are lived out in the material world. We are not divorced from this world. This is where we must live out the demands of the Gospel. These include justice for the poor, oppressed and others who cannot defend their own rights. Therefore, mercy, in fact, includes justice rather than opposing it. For us to show mercy to others means ensuring that their rights are respected and upheld. It also means that they have the right to the true teachings of the Church, that the sacraments will be validly administered, that the finances will be handled properly, that those who injure others will be restrained and punished and that everyone will receive the due process of law. All of these things are part of our canon law. They are concrete ways in which mercy is accomplished

in the Church.

In the bull of indiction by which he opened the Jubilee of Mercy, _Misericordiae Vultus_, Pope Francis said: “It would not be out of place at this point to recall the relationship between justice and mercy. These are not two contradictory realities, but two dimensions of a single reality that unfolds progressively until it culminates in the fullness of love” (No. 20). He added, a little bit later: “Mercy is not opposed to justice but rather expresses God’s way of reaching out to the sinner, offering him a new chance to look at himself, convert and believe.… God’s justice is His mercy given to everyone as a grace that flows from the death and resurrection of Jesus Christ. Thus the Cross of Christ is God’s judgment on all of us and on the whole world, because through it He offers us the certitude of love and new life” (No. 21). Pope Francis points out that Jesus Christ is to be at the center of all that canon law aims to

accomplish.

Ultimately, canon law is at the service of the Church. It exists to assist the Church in its mission to proclaim the good news of Jesus Christ to the world. The last canon in the code states clearly that the purpose of the law — indeed, the highest law — is the salvation of souls. That makes canon law a true work of mercy. _The Very Rev. James Goodwin, J.C.L., is a graduate of The Catholic University of America and judicial vicar of the Diocese of Fargo,

North Dakota._

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Scripture

BIBLE 101: A BRIEF INTRODUCTION TO THE PENTATEUCH Sister Anna Marie McGuan " rel="author">Sister

Anna Marie McGuan

June 3, 2021 9:54 pm

June 3, 2021

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The Books of Moses, also known as the Pentateuch or the Torah, are the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These texts are… The Books of Moses, also known as the Pentateuch or the Torah, are the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These texts are sacred in both the Jewish and the Christian traditions and hold a preeminent place in the Old Testament because of their teachings and stories, as well as the personages they feature. The Torah also helped shape morality, religious observance, culture, and art across centuries and empires. Each book of the Torah has unique features and contributes distinctively to this first section of the Bible. The first book, Genesis, takes its name from the Greek word for generation or origin. In Hebrew it is called _bĕrēʾšît_, which means “in the beginning” — the first words of the book. The first 11 chapters focus on teaching the truth about human persons and the world as created by God. They also detail the entrance of sin into the world and the effects it has on human beings, their relationship to God, and their relationship to one another. In Chapter 12, “salvation history” truly begins, as God calls Abraham to go to a land that he does not know. Abraham responds in faith, and God promises to make Abraham a great nation, blessing all the peoples of the earth in him. The rest of Genesis moves through the story of Abraham, then his son, Isaac, followed by Isaac’s two sons, Jacob and Esau. The story of Joseph and his brothers finishes the book of Genesis. In this memorable saga, Joseph saves Egypt and the surrounding lands from famine and, in so doing, saves his family in Canaan from starvation and destruction. The entire family moves down to Egypt and dwells there. The book of Exodus picks up generations later. The pharaoh of Egypt does not know Joseph and his story, even though the Hebrews have become quite numerous. Fearing an insurrection, the pharaoh reduces them to slave labor. Moses is then sent by God to converse with Pharaoh and secure the people’s liberation from slavery. Their deliverance happens after a dramatic 10-plague duel which can be understood as divine warfare. The God of Abraham, Isaac, and Jacob does battle with the gods of the Egyptians, represented by various natural elements and animals. One by one, the Lord defeats the gods of Egypt. Finally, Pharaoh sends the people away, but then changes his mind, causing the famous scene of the crossing of the Red Sea. The waters miraculously opened up, allowing the Hebrews to pass through, but then collapsed upon the Egyptian forces to their utter ruin and

destruction.

In their new found freedom, the descendants of Abraham, under the guidance of Moses, go to Mount Sinai, where the covenant between God and the Israelites was formally established. From this covenant we still have the Ten Commandments and the foundation of morality. The rest of the book of Exodus includes details about the covenant, the building of the tabernacle and the Ark of the Covenant. There is also an episode that describes the defection of the Israelites from the covenant where Moses intercedes for the people and God reestablishes their bond with him. The book of Leviticus is at the center of the Torah. This emphasizes its importance — the center of a section or of a book is a sign of its value. This makes sense, because Leviticus explains the laws of sacrifice, along with the distinctions between what is profane and what is holy. “Profane” does not mean “bad” — it only means that such an object cannot mediate God’s presence and holiness. Leviticus provides the framework for the people to live the covenant, with all of its proper sacrifices, in order to truly become God’s

holy people.

The book of Numbers describes the journeying of the Hebrew people in the wilderness, as they move from Mount Sinai to the edge of the land of Canaan, and then have to journey in the desert for another 40 years. This time of purification often has been interpreted as an analogy of the spiritual life. Each person must go through life as a preparation and a purification, a journey of faith, hope and love. The last book of the Pentateuch is Deuteronomy, a name which means “second law,” and it presents a series of discourses given by Moses to the people of Israel on the plains of Moab. At this point, they have finished the 40 years’ journey and are preparing to enter into the land of Canaan. Moses prepares the people by recalling for them their history up to this point in time; he also reminds them of their obligations and God’s blessings upon them. He warns them, too, about the consequences of infidelity. Thus, the Pentateuch closes with a sense of foreboding: God is always faithful … but will the people

be so as well?

_Sister Anna Marie McGuan, R.S.M., is Director of Christian Formation in the Diocese of Knoxville. Read more from the Bible 101 series here.

_

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Church History

WHO ARE SOME OVERLOOKED POPES? Christopher M. Bellito " rel="author">Christopher M. Bellito June 3, 2021 7:01 am

June 3, 2021

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Everyone has heard of the big-name popes. There’s Gregory I the Great (r. 590-604), the first to call himself “servant of the servants of God.” There was the influential canon… Everyone has heard of the big-name popes. There’s Gregory I the Great (r. 590-604), the first to call himself “servant of the servants of God.” There was the influential canon lawyer Innocent III (1198-1216), the warrior Julius II (1503-1513), and several popes named Pius, including Popes Pius VI (1775-1799) and VII (1800-1823), both of whom were taken prisoner by the French in the late 18th and early 19th centuries, respectively. More recently, we have the architect of the Second Vatican Council, John XXIII (1958-1963), and then the beloved John Paul II (1978-2005), maybe the next “Great” pope. But of the more than 260 men who succeeded Peter, there are many overlooked popes. While they weren’t all worthy of entry into a hall of fame, there were many who helped save the Church and change the papacy — and are worth meeting. CONSOLIDATING PAPAL POWER For nearly three centuries, Christianity was an illegal religion in the Roman Empire, so the bishop of Rome could extend his authority beyond his city only rarely. During the fourth century, Roman emperors tolerated and then favored Christianity before finally making it the one, only and official religion of the empire. As a result, the bishop of Rome could now exercise his unique stature as Peter’s successor and extend his influence throughout the known world of Europe and the Mediterranean coast. Pope Damasus I (366-384) built on what could be considered moments of papal authority in the Church’s early years. He inherited some examples of Roman bishops intervening in situations such as legal disputes, questions of leadership or Church doctrine and rules. We might even say that he was one of the first “popes” in the sense that he consolidated and centralized papal authority as he acted above and beyond all the other bishops who, until that time, were referred to as papas (Greek for father), too. Damasus said his decision was the ultimate one in disputed questions and cases, making himself the final court of appeals and asserting he could reverse a decision made by archbishops against bishops under them. He set himself up as arbiter when local or regional councils decided on a doctrinal statement or disciplinary action, claiming that no lower decision was final until he said so. Perhaps Damasus’ most influential decision was to commission Jerome, his secretary, to translate the Bible into Latin. This translation, which came to be called the Vulgate, was the authoritative biblical text for Christianity for centuries, and Jerome is honored as a Doctor of the

Church.

A PAPAL SON

We are sure of at least three papal fathers and sons, but there was only one pair where the son directly followed his father. We should note that this happened at a time when the Church was trying to make clerical celibacy the norm, but priests with sons was not unusual and clearly didn’t stand between a man and the papacy at that time. Anastasius I (399-401) was succeeded by his son Innocent I (401-417). Pope Innocent declared that nothing done by priests and bishops anywhere, no matter how far from Rome, could be considered to be settled until Rome’s bishop gave his approval or rejection. Once the bishop of Rome, acting with his authority as Peter’s successor, made that approval or switch, there was no higher authority to turn to. He also believed that the way liturgies were celebrated in Rome should be the norm for every other Christian site. As Innocent said, all streams

flowed from Rome.

A GOOD AVIGNON POPE

From 1309 until 1377, the papacy moved to southern France, to a lovely region called Provence and a city that popes built into a lavish second-city Rome named Avignon. While there were good reasons for the papacy to leave Rome temporarily, the papal Curia became entrenched in what was deemed a nicer location and gained a fairly justified reputation for greed. The Italian humanist Petrarch (1304-1374) visited Avignon and declared it the Babylon of the West, which is why people call this period the Babylonian captivity of the papacy. Recent scholarship reveals that while these decades were not the highest moments of Church history, the Avignon papacy was far from a rogues’ gallery. One pope stands out. Benedict XII (1335-1342) had a reputation as a strong investigator of heresy. Born Jacques Fournier, he was a spiritual man and a scholar: a member of the ascetic Cistercian order with a theology doctorate from the University of Paris, the most prestigious school of theology in the Church at the time. He was especially concerned with improving the quality of Church leaders: we find no evidence of nepotism in his record, and he instituted more rigorous examination of candidates for high offices. Pope Benedict fought absenteeism by sending home any priest or bishop in Avignon whose primary job was being a pastor somewhere else. At the same time, it seems he gave up the idea of returning to Rome: he built a huge fortresslike palace, transferred the papal archives to Avignon and reserved for himself many appointments, which had previously been left on the local level, to prevent corruption.

THE HUMANIST POPE

Nicholas V (1447-1455) reigned when the papacy was trying hard to regain its footing after the setbacks of the Avignon papacy and the Great Western Schism. Originally Tommaso Parentucelli, as a young man, he was right in the middle of the Renaissance flowering of art, architecture and literature in the key city of Florence, Italy. Pope Nicholas did much to restore not only the papacy but Rome as its vibrant heart. He made 1450 a jubilee year, which rejuvenated the city’s economy. Led by Nicholas’ example, Roman families were generous patrons to painters, sculptors, architects, engineers, tapestry designers, weavers and metalsmiths. Nicholas was also interested in the written word and essentially established the Vatican

Library.

Pope Nicholas collected Greek and Latin manuscripts, often directing that other documents in different languages be rendered into Latin for the archives. He used money gained during the jubilee year to send agents throughout Europe and the Mediterranean to find, buy or copy

manuscripts.

Even the very word Vatican that we use as shorthand for what the pope and Roman Curia are doing gained new meaning because of Pope Nicholas. The papal home and headquarters had for over a millennium been in and around the Lateran basilica and palace, which the Roman emperor Constantine donated in the early fourth century. Nicholas moved the papal offices to the Vatican hill in Rome, in part because of its historic connection with Peter, the site of whose death and burial had been marked there for centuries. Not only did he relocate the papal bureaucracy there, but, as part of his program to recover papal prestige and burnish its reputation, he made the decision to build a new St. Peter’s Basilica, which eventually became the structure standing there now. THE UNLIKELY REFORMER One would think that a 25-year-old cardinal who received the honor of a red hat because his sister was a papal mistress would be the last person leading efforts to reform the Church, but that’s just what happened with Pope Paul III (1534-1549). Born Alessandro Farnese to a powerful family, he lived the typical, if distressing, life of some Renaissance cardinals. Not long after being elected pope, he named two of his teenaged grandsons cardinals and gave other offices to his

family members.

But while at the same time guilty of nepotism, something changed in the man. His mind turned toward reform in the years just after Martin Luther posted his 95 Theses in 1517. As pope, he appointed reform-minded cardinals to the Curia and brought churchmen from outside Roman circles to prepare a report on what was wrong in the Church, knowing that a perspective from afar was needed to break up the entrenched in-house mentality of protecting the home office. Although Pope Paul III could not move against the papal bureaucracy as quickly or completely as he would have liked, he still set into motion the reform mindset that would result with the Council of Trent, which first met during his papacy in 1545. He also looked forward to the future of Catholicism even as those around him counseled retrenchment against Protestantism. Pope Paul encouraged innovative religious orders, such as the Ursulines (founded in 1535 by St. Angela Merici), with their ministry to poor girls, and the Jesuits (approved by Pope Paul in 1540), deeply involved in evangelization, missions, education and the Catholic

Reformation.

RESURRECTING PETER

Pope Sixtus V (1585-1590) was another builder pope who responded to the Protestant rejection of the papacy by resurrecting the importance of Peter and his successors as vicars of Christ. Born Felici Peretti, he continued building the new St. Peter’s Basilica, and it was during his pontificate, in fact, that the dome of the basilica was finally completed. He likewise reorganized the Curia into fifteen permanent congregations headed by cardinals, a system that is still in existence. He also tied the current Church in with its historic past in Rome by celebrating Lenten liturgies in the city’s oldest churches, where they had first been observed. As one of his preachers said, “O blessed are we, we who behold today living and breathing that ancient form of the Church.” In a real sense, it is Sixtus V’s city that pilgrims continue to visit — the city of Peter and his successors. _Christopher M. Bellitto is associate professor of history at Kean University in Union, N.J. He is the author of “Church History 101: A Concise Overview” (Liguori Publications, 2008) and “101 Questions and Answers on Popes and the Papacy” (Paulist Press, 2008)._

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Church Teaching

THEOLOGICAL ANTHROPOLOGY 101: WHY THE CHURCH IS ADAMANT ON THE MALE-FEMALE NATURE OF MARRIAGE Father Harrison Ayre " rel="author">Father Harrison Ayre June 2, 2021 6:45 am

June 2, 2021

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Sometimes it appears that the only thing modernity is obsessed with is sexuality. From the debates surrounding pronouns to the question of sexual orientation, there is a deeper truth that… Sometimes it appears that the only thing modernity is obsessed with is sexuality. From the debates surrounding pronouns to the question of sexual orientation, there is a deeper truth that the contemporary world reveals: human sexuality touches the core of our humanity. It is important to understand that human sexuality is a much deeper and richer reality than human sexual expression between husband and wife. By sexuality, the Church means that “in which man’s belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman” (CCC No. 2337). In short, it is an expression of our bodiliness – and therefore is something we share with the animals. But, the Catechism goes on to talk about how sexuality becomes “personal and truly human” when it is expressed in relationships. That is: this purely physical aspect of human sexuality also has a _spiritual_ and _personal_ character to it that also separates us from the animals. The Catechism also states that sexuality “affects all aspects of the human person in the unity of his body and soul. It especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of communion with others” (No. 2332). It also says that “everyone, man and woman, should acknowledge and accept his sexual _identity_. Physical, moral, and spiritual _difference _and _complementarity_ are oriented toward the goods of marriage and the flourishing of family life. The harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived

out” (No. 2333).

What the Catechism attempts to make clear here is that human sexuality is essential to human life and identity and is a good given us by God that brings about human flourishing. HUMAN SEXUALITY AS ESSENTIAL If human sexuality is a personal living out of being embodied creatures, then a few necessary things follow. The first is that being male and female is essential to our human condition, and, more fundamentally, is a gift from God. This implies its goodness. But since it is a gift, meaning sexuality is something that is given, it is not something we make on our own. Our bodies determine our sexual expression and orientations. This last claim is a difficult pill to swallow for contemporary society. The issues around gender and our given sex as male and female demonstrate, first, that the issue of sexual identity digs deep into our core as human beings. The fact that there are strong voices for different gender ideologies is a sign that human sexuality is a strong part of who we are. But the Church will always defend the _givenness_ of our humanity. While it will not doubt the suffering of people who struggle with things like same-sex attraction and gender dysphoria, it will always defend the fact that humanity is male and female and that the two sexes are created to be in communion with each other through the bond of marriage. These are the ends or purposes of our human sexuality. Only by living these given purposes by God do we find our identity and live more perfectly our humanity. HUMAN SEXUALITY AND HUMAN FLOURISHING Human sexuality is the means by which bonds of communion are formed. This is expressed most perfectly in the bond of marriage between a man and a woman, but is not reserved to it. Human sexuality, again, is not reserved to the conjugal act. The bonds of friendship and the complementarity of the sexes are means by which the communion of persons is built up. In short, in as much as men and woman see the gift of being man and woman as core to their humanity, then society itself will flourish because of the essential character of the relationship between man and woman in the social nature of humanity. It is so essential that its disorientation can lead to the disintegration of communion in society. This is why the Church is adamant on the male-female nature of marriage. The covenant of marriage is the “first society” and the “domestic Church.” As the relationship between the sexes is lived out in marriage, it trickles down and impacts the way the same relationship is lived out on a larger scale in society. The more the home is in harmony, the more society will grow to be in harmony, and this is all rooted in the male-female relationship that completes the total expression of being human. As Pope St. John Paul II once said, “As the family goes, so goes the nation, and so goes the whole world in which we live.” _Father Harrison Ayre is a priest of the Diocese of Victoria, British Columbia. Follow him on Twitter at __@FrHarrison_ _. Read more from his Theological Anthropology 101 series here

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Eternal Life

GETTING TO HEAVEN

Msgr. Charles Pope " rel="author">Msgr. Charles Pope June 2, 2021 5:00 am

June 2, 2021

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A short biblical passage supplied by St. Peter in Acts helps us understand more about how to get to heaven. Having heard a sermon that he preached on Pentecost, many… A short biblical passage supplied by St. Peter in Acts helps us understand more about how to get to heaven. Having heard a sermon that he preached on Pentecost, many were struck to the heart and asked what they should do. Peter replied, “Repent and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit” (Acts 2:38). But this is not to be understood as a ritualistic observance we fulfill on one day, but is meant to usher in a whole renewal of the human person. And thus we should look at all three things that Peter indicates in some more detail. The word translated as “repent” is _metanoia_, which means more than to clean up our act. It means to come to a whole new mind, rooted in what God teaches and reveals, with new priorities and the ability to make better decisions. To be baptized is not only to be cleansed of our sins, but also to see our old self put to death and for Christ to come alive in us. Baptism ushers in the beginnings of a lifelong healing process that must continue by God’s grace. Baptism also points to all the sacraments of the Church. Having been brought to new life, we must also be fed by the Eucharist and by God’s word, we must see the wounds of sins healed in confession, we must be strengthened for a mission by confirmation. Baptism also makes us a member of the Body of Christ. And thus, we are called to walk with all the members of Christ’s body — the Church. St. Peter also speaks of receiving the gift of the Holy Spirit. And thus we are taught that our dignity is to be swept up into the life, love and wisdom of God. We are called to be sanctified by the Spirit, to see sins put to death and many virtues

come alive.

As can be seen, there are many dimensions to the work of God in saving us. Thus, we are to walk in a loving covenant relationship with the Lord. We are to do this in fellowship with his Church, through the grace of the sacraments, obedience to the Word of God and prayer (see

Acts 2:42).

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Saints

SHARED SAINTLY FEASTS Michael R. Heinlein " rel="author">Michael R. Heinlein June 1, 2021 7:06 am

June 1, 2021

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It is not uncommon to find friendships within the Communion of Saints. There are stories of saintly siblings like Sts. Benedict and Scholastica, who spent the night before the latter’s… It is not uncommon to find friendships within the Communion of Saints. There are stories of saintly siblings like Sts. Benedict and Scholastica, who spent the night before the latter’s death engaged in a conversation of the heart about the things of faith. Or others come to mind, like the spiritual friendship of immigrant American Redemptorists Sts. John Neumann and Blessed Francis Xavier Seelos, or the spiritual mentorship of the French bishop St. Francis de Sales and the widowed foundress St. Jane Frances de Chantal. Or there are the examples of saints whose joined forces changed the face of religious life, such as Sts. Francis and Clare of Assisi, or the duo of Church Doctors Sts. John of the Cross and Teresa of Ávila, who, by their Carmelite reforms, taught the world anew on prayer and contemplation. Despite their shared backgrounds, these and many other saintly counterparts do not share liturgical memorials. Each of the above have their own separate and unique feast days, and yet many saints on the universal calendar are liturgically commemorated together because of their unique relationships. On the General Roman Calendar there are more than a dozen feasts days that memorialize two saints in the same commemoration. A bit about them and their feasts follows. STS. BASIL THE GREAT AND GREGORY NAZIANZEN

— JAN. 2 —

Of the theological powerhouse known as the Cappadocian Fathers — hailing from the Cappadocia region of Turkey — two are celebrated together Jan. 2. St. Basil the Great (330-79) became bishop of Caesarea, and his close friend and collaborator, St. Gregory Nazianzen (329-89), became Patriarch of Constantinople. Both used their philosophical training to help the Church more fully understand divine revelation and formulate key doctrines of the Faith at early ecumenical councils. Together they were key players in much of our theological understanding, particularly of the Trinity. STS. TIMOTHY AND TITUS

— JAN. 26 —

A respected leader among early Christians in modern-day Turkey, St. Timothy was a companion and one of the closest collaborators of St. Paul. St. Timothy’s mother and grandmother, Lois and Eunice, respectively, are noted in Scripture for their great faith and virtue. Accompanying St. Paul on many of his missionary travels throughout the Gentile world, St. Timothy became one of St. Paul’s most trusted aides, having been assigned important tasks like co-authorship of many of the Pauline epistles. St. Paul sent St. Timothy to the Philippians, boasting of him, “I have no one comparable to him.” He became bishop at Ephesus, and it is reported in an apocryphal text that he was martyred there for putting a halt to a pagan procession by preaching the Gospel. St. Titus also was a close collaborator of St. Paul, who aided in the mission to the Gentiles. St. Paul put him in charge of the church at Crete, according to Tradition. He is celebrated together with St. Timothy on Jan. 26, both held up as disciples of St. Paul, whose conversion the Church celebrates the previous day. STS. CYRIL AND METHODIUS

— FEB. 14 —

The Byzantine brothers Constantine (c. 826-69) and Michael (815-85) eventually became monks, along with which came changes in their names, to Cyril and Methodius, respectively. Eventually, St. Methodius became a bishop. Together with their students, the brothers developed the Glagolithic and Cyrrilic alphabets as part of their work in spreading the Gospel among the Slavic peoples. Their creative approach as missionaries, always in union with the pope, is what brought the Faith ultimately to much of Eastern Europe. Feb. 14 marks the date St. Cyril died in Rome, and together they were named among the co-patrons of Europe by Pope St. John Paul II in 1980. STS. PERPETUA AND FELICITY

— MARCH 7 —

Martyred together in the north African city of Carthage around 203, Sts. Perpetua and Felicity and their companions were catechumens at the time of their death. The written account of their martyrdom survives as one of the oldest and most popular texts from early Christianity, detailing the story of the noblewoman Perpetua and her slave woman, Felicity. Both pregnant at the time, they were put to death by the Roman Empire, among others, for their conversion to

Christianity.

STS. PHILIP AND JAMES

— MAY 3 —

What is known about the apostle St. Philip comes from the Gospel of St. John. His name is Greek in origin and he was an intermediary with the Greek Gentiles who sought to meet Jesus. Hailing from Bethsaida, along with Sts. Andrew and Peter, St. Philip is thought to have been a follower of St. John the Baptist. St. Philip is quoted at the miracle when Jesus fed the 5,000 by multiplying the loaves and fishes, and again at the Last Supper when he beseeched the Lord to “show us the Father” (Jn 14:8). Most Scripture scholars are in agreement that St. Philip the Apostle is not the same person as the deacon St. Philip in the Acts of the Apostles. The noncanonical “Acts of Philip” gives account of his martyrdom as well as his preaching and miracles. St. James the Less, known as “the son of Alphaeus” in the synoptic Gospels, also is referred to as a relative of the Lord. His mother is named Mary, possibly the same Mary who stood alongside the Blessed Mother, John and Mary Magdalene at the foot of the cross. St. Matthew’s father also is named in the Gospel as Alphaeus, so it could be that he was the brother of St. James the Less. He is not to be confused with St. James “the son of Zebedee,” also referred to as St. James the Greater. The reason for this distinction between the two Jameses is not entirely clear; it could be related to age, size or precedence. It is presumed that the death of James recorded in Acts of the Apostles refers to St. James the Greater. Authorship of the New Testament Letter of James is attributed to St. James the Less, who also was the first bishop of Jerusalem. He is regarded to have called the Council of Jerusalem in A.D. 50 to address the controversy surrounding the requirement of circumcision debated by Sts. Peter and Paul. Sts. Philip and James share a liturgical memorial as a vestige of history. There is no reason to think their combined efforts in evangelization post-Pentecost would be the cause for this. Rather, their relics were brought to the same Roman church for veneration sometime in the sixth century, and their feast is set around the date of that church’s dedication. Today the church is known and dedicated as the Church of the Twelve Holy Apostles. STS. NEREUS AND ACHILLEUS

�— MAY 12 —

While accounts differ on their lives and background, Sts. Nereus and Achilleus are remembered as brothers martyred in early Rome, likely at the end of the first century. An epitaph written for their original tomb by Pope St. Damasus, a few centuries after their death, said the brothers were converted soldiers who gave up their way of life to follow Christ. The pope wrote that the two illustrate “what great deeds can be brought about by Christ’s glory.” STS. MARCELLINUS AND PETER

— JUNE 2 —

Two early Roman martyrs, said to have died in 304, Sts. Marcellinus and Peter are mentioned by name in the Roman Canon (Eucharistic Prayer I). An early martyrology says St. Marcellinus was a priest and St. Peter was an exorcist. Brought to the wilderness outside Rome for their execution, because the executioners did not want their place of death and burial to become a shrine for the Christians, an account of their martyrdom states they happily cleared the space of its wild vegetation for their death and burial. STS. THOMAS MORE AND JOHN FISHER

— JUNE 22 —

These martyrs reaped the immediate consequences from King Henry VIII’s break with the Catholic Church. Sts. Thomas More and John Fisher were imprisoned for treason because they rejected the king as head of the Church in England, which would have been tantamount to rejecting papal supremacy, and refused to acknowledge his illegitimate child as his successor. St. Thomas More had been one of the king’s closest friends and collaborators; at the height of his career he served the king as chancellor. St. John Fisher of Rochester took a stand no other bishop in England would, and he was named a cardinal while in prison. Their deaths were just days apart in 1535. St. John Fisher died June 22, and St. Thomas More died on July 6, reportedly saying, “I die the king’s good servant, and God’s first.”

STS. PETER AND PAUL

— JUNE 29 —

Although each has an individual feast connected to him (Conversion of St. Paul on Jan. 25 and Chair of St. Peter on Feb. 22), Sts. Peter and Paul share a feast commemorating them — particularly their martyrdom in Rome — on June 29. Referring to the shared feast for the Prince of the Apostles and the Apostle to the Gentiles, St. Augustine of Hippo said in his Sermon 295 (included in the Office of Readings for the day): “Both apostles share the same feast day, for these two were one; and even though they suffered on two different days, they were one. Peter went first, and Paul followed. And so we celebrate this day made holy for us by the apostles’ blood.” STS. JOACHIM AND ANNE

— JULY 26 —

Formerly having their own feasts prior to the liturgical revisions following the Second Vatican Council, the saintly parents of the Blessed Virgin Mary now share a feast. What we know about them is from Tradition, particularly the extra-biblical Protoevangelium of St. James. St. Joachim is said to have been known for his charity and generosity just as much for his love of God, and St. Anne’s name — meaning “favor” or “grace” — reflects an identity tied closely to her daughter’s. The barrenness of their marriage caused them great pain, and Mary’s conception brought them untold joy. But it is unknown if they came to see that from the very union of their flesh that the Son of God took on human nature. STS. PONTIAN AND HIPPOLYTUS

— AUG. 13 —

The joint celebration of these saints since 1969 is a lesson in forgiveness and an example of how enemies can become friends. Not only did the Church face threats from the hostile Roman Empire in the third century, but also the internal unity of the Church was threatened by heresy. The theologian St. Hippolytus took things to an extreme when he believed that the bishops of Rome were not strong enough in their defense of the Faith against various heresies. Elected as an alternative bishop of Rome, he became the first antipope, attacking his rivals, popes Urban I and Pontian. When Pope St. Pontian was arrested and sent to a slave camp, St. Hippolytus soon followed the same fate. Before their martyrdom they reconciled, and Pope Fabian brought their relics together in Rome on Aug. 13, 236. STS. CORNELIUS AND CYPRIAN

— SEPT. 16 —

Following a persecution at the hands of the Roman Empire in the third century, many Christians died for their faith, yet many lived because they abandoned it and performed pagan acts of worship so that their lives might be spared. Some believed — led by the Roman priest Novatian — that the Christians who apostatized in order to survive could not be welcomed back into the Church unless they repented and were rebaptized. This heresy was forcefully opposed by Pope St. Cornelius and the bishop of Carthage, St. Cyprian. Novatian was elected a rival antipope, and St. Cornelius called a synod to garner support, having Novitian and his followers excommunicated. A defender of Pope St. Cornelius, St. Cyprian suffered much and also was faced with a rival to his own episcopal office in addition to many dissenting priests. Both Sts. Cornelius and Cyprian were martyred, in 253 and 258, respectively. STS. COSMAS AND DAMIAN

— SEPT. 26 —

Said to have been twin brothers, the physicians Sts. Cosmas and Damian were martyred in 287 during the Diocletian persecution at Aegeae in modern-day Turkey. They garnered the Greek nickname “Anargyroi” — meaning “the moneyless” — because, according to Tradition, they accepted no remuneration for the care they gave to the sick. Legends about the martyrs indicate that miracles they performed with the sick brought about many converts. Tradition holds that after many attempts to kill them, from crucifixion to stoning, Sts. Cosmas and Damian eventually were beheaded. Their names are included in the Roman Canon (Eucharistic Prayer I).

STS. SIMON AND JUDE

— OCT. 28 —

St. Jude Thaddeus is not to be confused with the traitor Judas Iscariot. The figures of Jude and Thaddeus in the Gospels both are thought to refer to the same apostle. Not much is known about him other than his purported authorship of the New Testament letter bearing his name. A tradition holds he is the brother of St. James the Less, and his powerful intercession earned him the moniker as patron of hopeless causes. Tradition holds that St. Simon the Apostle, referred to as the “zealot” in the Gospel, was the missionary partner of St. Jude. Both are said to have suffered martyrdom together in modern-day Lebanon around A.D. 65. The relics of these apostles share a tomb in the papal Basilica of St. Peter’s in the Vatican.

PRAYERFUL PAIRINGS

Many of the saints who share liturgical memorials also are commemorated together in the Eucharistic Prayer I (the Roman Canon). These include Sts. Peter and Paul, James and Philip, Simon and Jude, Cornelius and Cyprian,Cosmas and Damian, Marcellinus and Peter, and Felicity and Perpetua. Largely unchanged since the Council of Trent, there are two separate listings of saints within the prayer. Included are those saints particularly important to the faith of the nascent Church in Rome, such as the apostles, first bishops (popes) and many of the city’s earliest martyrs of the Roman Church. In total there are 41 saints named in the Roman Canon, including the Blessed Virgin Mary and St. Joseph. These are in addition to the names of three particularly significant Old Testament figures (Abel, Abraham and Melchizedek) who, each in their own way, somehow foreshadow the sacrifice of Christ. _Michael R. Heinlein is editor of Simply Catholic.  Follow him on Twitter @HeinleinMichael . This article originally appeared in The Priest magazine.

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