The Day After ... "Boxing" or "Stoning" Day?

December 26, the day after Christmas Day has often been shrouded with some strange traditions and festivals. The secular world knows it as "Boxing Day" but the Church's Liturgical Calendar commemorates the Feast of St. Stephen, Proto-Martyr (or the First Christian Martyr).

Boxing Day
The name is not derived from the custom of clearing the empty boxes that had contained Christmas presents opened the day before. But the name is derived from the English tradition of opening the "Christmas Box."

The Christmas box was a wooden or clay container where people placed gifts, originally meant for the poor.

During the Age of Exploration, when great sailing ships were setting off to discover new land, a Christmas Box was used as a good luck device. It was a small container placed on each ship while it was still in port. It was put there by a priest, and those crewmen who wanted to ensure a safe return would drop money into the box. It was then sealed up and kept on board for the entire voyage. If the ship came home safely, the box was handed over to the priest in the exchange for the saying of a Mass of thanks for the success of the voyage. The Priest would keep the box sealed until Christmas when he would open it to share the contents with the poor.

Subsequently, an 'Alms Box' was placed in every church on Christmas Day, into which worshippers placed a gift for the poor of the parish. These boxes were always opened the day after Christmas, which is why that day became know as Boxing Day.

Many poorly paid workers were required to work on Christmas Day and took the following day off to visit their families. As they prepared to leave, their employers would present them with Christmas boxes.

During the late 18th century, Lords and Ladies of the manor would "box up" their leftover food, or sometimes gifts and distribute them the day after Christmas to tenants who lived and worked on their lands.

Therefore, in spite of its secular connotations, the name "Boxing Day" had roots in Christian tradition of alms-giving.

Feast of St. Stephen
For the Church, December 26th is always celebrated as the Feast of St. Stephen, the first Christian Martyr. Stephen was one of the deacons appointed by the apostles to care for the poor, especially the widows.

Acts of the Apostles tells the story of how Stephen was tried by the Sanhedrin for blasphemy against Moses and God (Acts 6:11) and speaking against the Temple and the Law (Acts 6:13-14). He was stoned to death (c. A.D. 34–35) by an infuriated mob and witnessed by Saul of Tarsus, the future St. Paul, the Apostle.

Saint Stephen's name is simply derived from the Greek Stephanos, meaning "crown", which translated into Aramaic as Kelil. Traditionally, Saint Stephen is invested with a crown of martyrdom for Christianity; he is often depicted in art with three stones and the martyrs' palm. In Eastern Christian iconography, he is shown as a young beardless man with a tonsure, wearing a deacon's vestments, and often holding a miniature church building or a censer.

Why is the seemingly sober feast which commemorates the death of a martyr juxtaposed with the joyous feast of the birth of Saviour? It seems like some sick morbid joke. But the wisdom of the Church is expressed in depth of the liturgical catechesis found in the sermon of Saint Fulgentius of Ruspe for the feast of St. Stephen.

"Yesterday we celebrated the birth in time of our eternal King. Today we celebrate the triumphant suffering of his soldier.

Yesterday our king, clothed in his robe of flesh, left his place in the virgin’s womb and graciously visited the world. Today his soldier leaves the tabernacle of his body and goes triumphantly to heaven.

Our king, despite his exalted majesty, came in humility for our sake; yet he did not come empty-handed. He brought his soldiers a great gift that not only enriched them but also made them unconquerable in battle, for it was the gift of love, which was to bring men to share in his divinity. He gave of his bounty, yet without any loss to himself. In a marvellous way he changed into wealth the poverty of his faithful followers while remaining in full possession of his own inexhaustible riches.

And so the love that brought Christ from heaven to earth raised Stephen from earth to heaven; shown first in the king, it later shone forth in his soldier. Love was Stephen’s weapon by which he gained every battle, and so won the crown signified by his name. His love of God kept him from yielding to the ferocious mob; his love for his neighbor made him pray for those who were stoning him. Love inspired him to reprove those who erred, to make them amend; love led him to pray for those who stoned him, to save them from punishment. Strengthened by the power of his love, he overcame the raging cruelty of Saul and won his persecutor on earth as his companion in heaven. In his holy and tireless love he longed to gain by prayer those whom he could not convert by admonition."

Saints in various religious traditions

Tomorrow, Christians (mainly Roman Catholics) celebrate the Feast of All Saints. Below is a brief comparative survey of 'sainthood' in the various religious traditions.

Christianity
Roman Catholic Church

There are more than 10,000 canonized Roman Catholic saints. The Roman Catholic Church teaches that it does not, in fact, make anyone a saint. Rather, it recognizes a saint. In the Church, the title of Saint — with a capital 'S' — refers to a person who has been formally canonized (officially recognised) by the Roman Catholic Church, and is therefore believed by this church to be in Heaven.

Also, by this definition there are many Roman Catholics believed to be in Heaven who have not been formally declared as Saints (most typically due to their obscurity and the involved process of formal canonization) but who may nevertheless generically be referred to as saints (lowercase 's'). All in Heaven are, in the technical sense, saints, since they are believed to be completely purified and holy. Unofficial devotions to uncanonized individuals take place in certain regions. Sometimes the word "saint" is used to refer to Roman Catholics still sojourning here on earth.

In his book, Saint of the Day, editor Leonard Foley, OFM, says this of saints: "[Saints'] surrender to God's love was so generous an approach to the total surrender of Jesus that the Church recognizes them as heroes and heroines worthy to be held up for our inspiration. They remind us that the Church is holy, can never stop being holy and is called to show the holiness of God by living the life of Christ."

The veneration of saints, in Latin, cultus, or the "cult of the saints", describes a particular popular devotion to the saints. Although the term "worship" is often used, it is intended in the old-sense meaning to honor or give respect (dulia). Divine Worship is properly reserved only for God (latria) and never to the Saints. They can be asked to intercede or pray for those still on earth, just as one can ask someone on earth to pray for them.

A saint may be designated as a patron saint of particular causes or professions, or invoked against specific illnesses or disasters, sometimes by popular custom and sometimes by official statements of the Magisterium. They are not thought to have power of their own, but only that granted by God. Relics of saints are respected in a similar manner to holy images and icons. The practices of past centuries in venerating relics of saints for healing is taken from the early Church.

According to the Catholic Church, to be deemed a miracle, "a medical recovery must be instantaneous, not attributable to treatment, disappear for good."

Once a person has been declared a saint, the body of the saint is considered holy. The remains of saints are called holy relics and are usually used in churches. The saints' personal belongings may also be used as relics. Some of the saints have a symbol that represents their life.

In Church tradition, a person that is seen as exceptionally holy can be declared a saint by a formal process, called canonization. Formal canonization is a lengthy process often taking many years, even centuries.

The first step in this process is an investigation of the candidate's life, undertaken by an expert. After this, the report on the candidate is given to the bishop of the area and more studying is done. It is then sent to the Congregation for the Causes of Saints in Rome.

If the application is approved, the person may be granted the title of "Venerable". Further investigations may lead to the candidate's beatification and given title of "Blessed." At a minimum, two important miracles are required to be formally declared a saint. At least one of the miracles must be posthumous. Finally, when all of this is done the Pope canonizes the saint.

Eastern Orthodoxy

In the Eastern Orthodox Church a Saint is defined as anyone who is in Heaven, whether recognized here on earth, or not. By this definition, Adam and Eve, Moses, the various Prophets, the Angels and Archangels are all given the title of "Saint". Sainthood in the Orthodox Church does not necessarily reflect a moral model, but the communion with God: there are countless examples of people who lived in great sin and became saints by humility and repentance, such as Mary of Egypt, Moses the Ethiopian, James the Righteous, and of course Dysmas, the repentant thief on the Cross. Therefore, a more complete definition of what a saint is, has to do with the way that saints, through their humility and their love of humankind, saved inside them the entire Church, and loved all people.

Orthodox belief considers that God reveals his Saints through answered prayers and other miracles. Saints are usually recognized by a local community, often by people who directly knew them. As their popularity grows they are often then recognized by the entire church. The formal process of recognition involves deliberation by a synod of Bishops. If successful, this is followed by a service of Glorification in which the Saint is given a day on the church calendar to be celebrated by the entire church. This does not however make the person a saint; the person already was a saint and the Church ultimately recognized it.

It is believed that one of the ways the holiness (sanctity) of a person is revealed, is through the condition of their relics (remains). In some Orthodox countries (such as Greece, but not in Russia) graves are often reused after 3 to 5 years because of limited space. Bones are washed and placed in an ossuary, often with the person's name written on the skull. Occasionally when a body is exhumed something miraculous is reported as having occurred; exhumed bones are claimed to have given off a fragrance, like flowers, or a body is reported as having remained free of decay, despite not having been embalmed (traditionally the Orthodox do not embalm the dead) and having been buried for some years in the earth.

The reason relics are considered sacred is because, for the Orthodox, the separation of body and soul is unnatural. Body and soul both comprise the person, and in the end, body and soul will be reunited; therefore, the body of a saint shares in the “Holiness” of the soul of the saint. As a general rule only clergy will touch relics in order to move them or carry them in procession, however, in veneration the faithful will kiss the relic to show love and respect toward the saint. Every altar in every Orthodox church contains relics, usually of martyrs. Church interiors are covered with the Icons of saints.

Because the Church shows no true distinction between the living and the dead (the Saints are considered to be alive in Heaven), saints are referred to as if they were still alive. Saints are venerated but not worshipped. They are believed to be able to intercede for salvation and help mankind either through direct communion with God, or by personal intervention.

In the Eastern Orthodox Church, the titles "Όσιος" for men and "Οσία" for women are also used. This is a title attributed to saints who had lived a monastic or eremitic life, and it is equal to the more usual title of "Saint".

Anglicanism

In the Anglican Church, the title of Saint — with a capital 'S' — refers to a person who has been elevated by popular opinion as a pious and holy person. The saints are seen as models of holiness to be imitated, and as a 'cloud of witnesses' that strengthen and encourage the believer during his or her spiritual journey (Hebrews 12:1). The saints are seen as elder brothers and sisters in Christ. Official Anglican creeds recognise the existence of the saints in heaven.

So far as saintly intercession is concerned, Article XXII of Church of England's Articles of Religion "Of Purgatory" condemns "the Romish Doctrine concerning...(the) Invocation of Saints" as "a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God". However, each of the 44 member churches in the Anglican Communion are free to adopt and authorise their own official documents, and the Articles are not officially normative in all of them (e.g., The Episcopal Church USA, which relegates them to "Historical Documents"). Anglo-Catholics in Anglican provinces using the Articles often make a distinction between a "Romish" and a "Patristic" doctrine concerning the invocation of saints, permitting the latter.

In high-church contexts, such as Anglo-Catholicism, a Saint is generally one to whom has been attributed (and who has generally demonstrated) a high level of holiness and sanctity. In this use, a saint is therefore not a believer, but one who has been transformed by virtue. In Roman Catholicism, a saint is a special sign of God's activity. The veneration of saints is sometimes misunderstood to be worship, in which case it is derisively termed "hagiolatry".

Some Anglicans and Anglican churches, particularly Anglo-Catholics, personally ask prayers of the saints. However, such a practice is seldom found in any official Anglican liturgy. Unusual examples of it are found in The Korean Liturgy 1938, the liturgy of the Diocese of Guiana 1959 and The Melanesian English Prayer Book.

Anglicans believe that the only effective Mediator between the believer and the God the Father is God the Son, Jesus Christ. But those who pray to saints make a distinction between "mediator" and "intercessor," and claim that asking for the prayers of the saints is no different in kind than asking for the prayers of living Christians. Anglican Catholics understand sainthood in a more Roman Catholic or Orthodox way, often praying for intercessions from the saints and celebrating their feast days.

According to the Church of England, a saint is one who is sanctified, as it translates in the Authorised King James Version (1611) 2 Chronicles 6:41

Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.

Protestantism

"Scripture does not teach calling on the saints or pleading for help from them. For it sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor."—A.C. Article XXI.[22]

In many Protestant churches, the word "Saint" is used more generally to refer to anyone who is a Christian. This is similar in usage to Paul's numerous references in the New Testament of the Bible. In this sense, anyone who is within the Body of Christ (i.e., a professing Christian) is a 'saint' because of their relationship with Christ Jesus. Because of this, many Protestants consider prayers to the saints to be idolatry or even necromancy. Dead Christians are awaiting resurrection, and are not able to do anything for the living saint.

Within some Protestant traditions, saint is also used to refer to any born-again Christian. Many emphasise the traditional New Testament meaning of the word, preferring to write saint (lower case) to refer to any believer, in continuity with the doctrine of the priesthood of all believers.

Methodism

While Methodists as a whole do not practice the patronage or veneration of saints, they do honor and admire them. Methodists believe that all Christians are saints, but mainly use the term to refer to bibilical people, Christian leaders, and martyrs of the faith. Many Methodist churches are named after Saints, such as the Twelve Apostles, John Wesley, etc. Although, most are named after geographical locations associated with an early circuit or prominent location. Some Methodist congregations observe All Saints Day if they follow the liturgical calender. Many encourage the study of saints, that is, the biography of holy people. The 14th Article of Religion in the United Methodist Discipline states, "The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God." John Wesley, the theological father of world Methodism, did not practice or permit Roman Catholic practices associated with the veneration of the the Virgin Mary or prayers to the Saints.

Lutheranism

In the Lutheran Church, according to the Augsburg Confession the term "Saint" is used in manner as the Roman Catholic Church only insofar as denoting a person who received exceptional grace, were sustained by faith and whose good works are to be and example to any christian. The Augsburg Confession does explicitly state that "it cannot be proved from the Scriptures that we are to invoke saints or seek help from them." 1 Timothy 2:5[25] is cited as reason for this statement. The Confession continues to say "Moreover, according to the Scriptures, the highest form of divine service is sincerely to seek and call upon this same Jesus Christ in every time of need.

Restorationism

There are some groups which are generally classified as Protestants who do not accept the idea of the communion of saints. These groups, which are often more specifically referred to as Restorationists, do not believe in the efficacy of the intercession of saints. This is primarily due to two distinct, but opposing beliefs found within the various "Restorationists". Some believe all of the departed are in soul sleep until the final resurrection on Judgment Day. Others believe that the departed go to either Paradise or Tartarus, to await the day in which the living and the dead are judged.

Latter-day Saints

The beliefs of members of The Church of Jesus Christ of Latter-day Saints or Mormons with regard to saints are similar to the Protestant tradition described above. In the New Testament the saints are all those who have entered into the Christian covenant. The qualification "Latter-day" Saints refers to the doctrine that members are living in the "latter days" before the second coming of Jesus Christ, and is used to distinguish the modern church from the ancient Christian church. Therefore members refer to themselves as "Latter-day Saints", or simply "Saints", most often among themselves.

Jehovah's Witnesses

Refers to "Those who are clean, particularly in a spiritual or moral sense; it also denotes persons set apart for the service of God, in heaven or on earth." The term Saints means Holy Ones and there are several references made in the Bible to those that were sanctified to Almighty God Jehovah. The term would also apply to those that were anointed with Holy Spirit after the death of Jesus Christ. The Bible gives a specific number of those Holy Ones that would rule with Jesus Christ in Heaven as being 144,000 (Revelation 5:10, 20:6.) The anointed Holy Ones are to rule as Kings and Priests over the Heavens and the Earth. Jehovah's Witnesses do not use the term saints nor have them in worship.


Other religions

The use of the term saint is not exclusive to Christianity. In many religions, there are people who have been recognised within their tradition as having fulfilled the highest aspirations of religious teaching. In English, the term saint is often used to translate this idea from many world religions.

Judaism

Judaism speaks of a class of unidentified individuals known as Tzadikkim.

Hinduism

There are individuals who have been described as being Hindu saints, most of whom have also been more specifically identified by the terms Mahatma, Paramahamsa, or Swami, or with the titles Sri or Srila. Some Indian Saints avoided titles and fame such as Neem Karoli Baba. Buddhists hold the Arhats and Arahants in special esteem. Some groups of Islam hold the Hadrat (literally, Presence, a title of Sufi Saints) in similar esteem.

The concept of sant or bhagat found in North Indian religious tradition, is unrelated and a false cognate of "saint". Figures such as Kabir, Ravidas, Nanak, and others are widely regarded as belonging to the Sant tradition. Some of their mystical compositions are incorporated in the Guru Granth Sahib. The term "Sant" is still sometimes loosely applied to living individuals in the Sikh and related communities.

Sufism

Anthropologists have also noted the parallels between the regard for some Sufi figures in popular Muslim observance and Christian ideas of sainthood. In some Muslim countries there are shrines at the tombs of Sufi "saints", with the observation of festival days on the anniversary of death, and a tradition of miracle-working. In some cases, the rites are observed according to the solar calendar, rather than the normal Islamic lunar calendar.

Hazrat Babajan (c. 1806 - September 18, 1931) was a Baloch Muslim saint considered by her followers to be a sadguru or qutub.

Below is a picture of a shrine dedicated to a Sufi Saint in Georgetown, Penang.


Santeria (Voodoo)

The veneration of Catholic saints forms the basis of the Cuban Santería religion. In Santería, however, saints are syncretised with Yoruban deities, and are equally worshipped in churches (where they appear as saints) and in Santería religious festivities, where they appear as deities (orishas); however, this practice is condemned vehemently by the Catholic Church as sacrilegious and contrary to true Catholic practice.

Santeria, Haitian Vodou, Brazilian Umbanda and Candomble and other similar religions adopted the Catholic Saints, or at least the images of the saints, and applied their own spirits/deities to them, or 'Orishas' in Santeria, "Orixás" in Umbanda and Candomblé and 'Lwa' in Vodoun. The adoption of Catholic Saints was fairly common in the religions that were adapted by the slaves in the New World. It can be understood as an example of faux-Catholicism.

All Saints Day - November 1

All Saints' Day (officially the Solemnity of All Saints and also called All Hallows or Hallowmas), often shortened to All Saints, is a solemnity celebrated on 1 November in Western Christianity, and on the first Sunday after Pentecost in Eastern Christianity in honor of all the saints, known and unknown.

In terms of Western Christian theology, the day commemorates all those who have attained the beatific vision in Heaven. Specifically, in the Catholic Church, the next day, All Souls' Day, commemorates the departed faithful who have not yet been purified and reached heaven.

In the Catholic Church All Saints Day is a Holy Day of Obligation, meaning going to Mass on the date is required (unless one is ill or elderly).

In the East

Among Eastern Orthodox and Eastern Catholics of the Byzantine Tradition, All Saints' Sunday (Greek: Αγίων Πάντων, Agiōn Pantōn), follows the tradition of commemorating all saints collectively on the first Sunday after Pentecost.

The feast of All Saints achieved great prominence in the ninth century, in the reign of the Byzantine Emperor, Leo VI "the Wise" (886–911). His wife, Empress Theophano—commemorated on December 16—lived a devout life. After her death, her husband built a church, intending to dedicate it to her. When he was forbidden to do so, he decided to dedicate it to "All Saints," so that if his wife were in fact one of the righteous, she would also be honored whenever the feast was celebrated. According to tradition, it was Leo who expanded the feast from a commemoration of All Martyrs to a general commemoration of All Saints, whether martyrs or not.

This Sunday marks the close of the Paschal season. To the normal Sunday services are added special scriptural readings and hymns to all the saints (known and unknown) from the Pentecostarion.

The Sunday following All Saints Sunday—the second Sunday after Pentecost—is set aside as a commemoration of all locally venerated saints, such as "All Saints of America", "All Saints of Mount Athos", etc. The third Sunday after Pentecost may be observed for even more localized saints, such as "All Saints of St. Petersburg", or for saints of a particular type, such as "New Martyrs of the Turkish Yoke."

In addition to the Sundays mentioned above, Saturdays throughout the year are days for general commemoration of all saints, and special hymns to all saints are chanted from the Octoechos.

In the West

The Western Christian holiday of All Saints Day falls on November 1, followed by All Souls' Day on November 2, and is a Holy Day of Obligation in the Latin Rite of the Catholic Church.

The origin of the festival of All Saints as celebrated in the West dates to May 13, 609 or 610, when Pope Boniface IV consecrated the Pantheon at Rome to the Blessed Virgin and all the martyrs; the feast of the dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since. The chosen day, May 13, was a pagan observation of great antiquity, the culmination of three days of the Feast of the Lemures, in which the malevolent and restless spirits of the dead were propitiated. Liturgiologists of the Middle Ages based the idea that this Lemuria festival was the origin of that of All Saints on their identical dates and on the similar theme of "all the dead".

The feast of All Saints, on its current date, is traced to the foundation by Pope Gregory III (731–741) of an oratory in St. Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors, of all the just made perfect who are at rest throughout the world", with the day moved to November 1.

A November festival of all the saints was already widely celebrated on November 1 in the days of Charlemagne. It was made a day of obligation throughout the Frankish empire in 835, by a decree of Louis the Pious, issued "at the instance of Pope Gregory IV and with the assent of all the bishops", which confirmed its celebration on November 1. The octave was added by Pope Sixtus IV (1471—1484).

The festival was retained after the Reformation in the calendar of the Anglican Church and in many Lutheran churches. In the Lutheran churches, such as the Church of Sweden, it assumes a role of general commemoration of the dead. In the Swedish calendar, the observance takes place on the Saturday between October 31 and November 6. In many Lutheran Churches, it is moved to the first Sunday of November. It is also celebrated by other Protestants of the English tradition, such as the United Church of Canada, the Methodist churches, and the Wesleyan Church.

In the United Methodist Church, All Saints' Day is on the first Sunday in November. It is held, not only to remember Saints, but also to remember all those that have died that were members of the local church congregation. In some congregations, a candle is lit by the Acolyte as each person's name is called out by the clergy. Prayers and responsive readings may accompany the event. Often, the names of those who have died in the past year are afixed to a memorial plaque.

Laughing with the Saints - All Saints Day, 1st November

Tomorrow we celebrate All Saints Day. If we think being a saint is a serious thing, it's time to think again. Fr. James Martin S.J. describes how Catholic saints can encourage humour and foster laughter. Watch these youtube videos.

Rejoice and be Glad!

A Homily for All Saints Day: 1st November


Happy are you … Blessed are you … Rejoice … Be joyful. Seems strange and inappropriate to say these words to one who is poor, or someone down and out, or when one is mourning for the loss of a loved one. And yet Jesus, doesn’t pause for a moment to exclaim … happy are you … blessed are you … rejoice … be joyful.

What is this joy that Jesus speaks of? Is joy something that you get when your needs and wants are fulfilled? Is this joy something that we can experience now or only in the next life, after we die? Can there be joy in the midst of troubles, sorrow, pain and suffering?

In the eyes of the world, sorrow and joy are two separate matters. People tend to say: “When you are glad, you cannot be sad, and when you are sad, you cannot be glad.” In fact, our contemporary society does everything possible to keep sadness and gladness separated. We try to hide and forget about death, illness, human brokenness.

But the beatitudes, Jesus’ vision of the Kingdom of God, gives us an entirely different picture. Jesus shows, both in his teachings and in his life, that true joy often is hidden in the midst of our sorrow. His life, death and resurrection alone is proof of this reality. The cross is a symbol of death and of life, of suffering and of joy, of defeat and of victory. In the cross, both joy and sorrow can exist together. That isn’t easy to understand, but when we think about some of our life experiences, such as being present at the birth of a child or at the death of a friend, great sorrow and great joy are often seen to be parts of the same experience. Often we discover the joy in the midst of the sorrow.

And so we come to understand that true joy is not the same as happiness. We can be unhappy about many things, but joy can still be there because it comes from the knowledge of God’s love for us. In other words, joy is the experience of knowing that you are unconditionally loved and that nothing – sickness, failure, emotional distress, oppression, war or even death – can take that love away. We are, as St. Paul tells us in the second reading, the beloved children of God – this is our true identity – this is the source of our joy. To be a saint means to be joyful even in the midst of trials and sufferings.

When does this joy happen? The blessedness which belongs to the Christian is not a blessedness which is postponed to some future world of glory; it is a blessedness which exists here and now. True, it will find its fullness in heaven; but for all that it is a present reality to be enjoyed here and now.

Nothing happens automatically in the spiritual life. Joy does not simply happen to us. We have to choose joy and keep choosing it every day. It is a choice based on the knowledge that we belong to God and have found in God our refuge and our safety and that nothing, not even death, can take God away from us.

Throughout the year, we celebrate feast days in honour of the saints. They are the ‘name’ (famous) saints, the ‘big’ saints like St. Joseph, the Apostles, the martyrs. Today, we celebrate the unnamed saints, the ‘little’ saints. They are the people who quietly tried to lead good, Christian lives, and who in God’s plan never had the occasion to do anything really spectacular or extraordinary. These are the saints who look just like you and I.

Today in this Mass, we should praise and thank God for the little saints, past and present – even the saints that are present in our midst. Each of you have a baptism name, a name of a saint. Today is everyone’s feast day. Happy Feast Day to one and all of you!

The Feast of St. Simon and St. Jude, Apostles: Wednesday the 28th of October

Little is known of these two Apostles, whose names are always linked in the Gospel accounts, St. Simon was surnamed the Zealot for his rigid adherence to the Jewish law and to the Canaanite law. He was one of the original followers of Christ. Western tradition is that he preached in Egypt and then went to Persia with St. Jude, where both suffered martyrdom. Eastern tradition says Simon died peacefully at Edessa.

St. Jude, known as Thaddaeus, was a brother of St. James the Less, and a relative of Our Saviour. St. Jude was one of the 12 Apostles of Jesus.

Ancient writers tell us that he preached the Gospel in Judea, Samaria, Idumaea, Syria, Mesopotamia, and Lybia. According to Eusebius, he returned to Jerusalem in the year 62, and assisted at the election of his brother, St. Simeon, as Bishop of Jerusalem.

He is an author of an epistle (letter) to the Churches of the East, particularly the Jewish converts, directed against the heresies of the Simonians, Nicolaites, and Gnostics. This Apostle is said to have suffered martyrdom along with St. Simon in Armenia, which was then subject to Persia.

St Jude is invoked in desperate situations because his New Testament letter stresses that the faithful should persevere in the environment of harsh, difficult circumstances, just as their forefathers had done before them. Therefore, he is the patron saint of desperate cases. (The epithet is also commonly rendered as “patron saint of lost causes”.) However, there is another reckoning to this epithet. Many Christians have unfortunately reckoned him as Judas Iscariot and thus avoided veneration. Therefore he was also called the “Forgotten Saint”. Because veneration was avoided, only people in the most desperate circumstances would call upon him, and Jude, desiring to help, was willing to pray for even the most desperate or lost case. Therefore, goes the logic, Jude became the patron saint of lost causes.

The Pope points to Therese's "Little Way"

CASTEL GANDOLFO, Italy, OCT. 1, 2009 (Zenit.org).- Benedict XVI is encouraging the faithful to follow the example of St. Thérèse of Lisieux, saying the path she indicates is "within everyone's reach."

The Pope made reference to the French saint today on her feast day, as he bid farewell to his summer residence in Castel Gandolfo.

In a brief address to express his gratitude to those who collaborate in making his stay possible, the Holy Father paused to reflect on St. Thérèse.

"Her testimony shows that only the word of God, received and understood in its concrete demands, becomes a source of renewed life," he said. "To our society, often permeated by a rationalist culture and widespread practical materialism, little Thérèse of Lisieux points out, as the answer to the great questions of life, the 'little way,' which looks instead to the essential of things.

"It is the humble way of love, capable of enveloping and of giving meaning and value to every human circumstance."

The Pontiff concluded with the exhortation: "Dear friends, follow the example of this saint."

"The way followed by her is within everyone's reach," he affirmed, "because it is the way of total confidence in God, who is Love and who never abandons us."

Feast of St. Matthew the Evangelist, September 21

As our Muslim brothers and sisters celebrate Hari Raya Aidil Fitri, we Catholics celebrate tomorrow the feast of a great evangelist, St. Matthew. Matthew the Evangelist (מתי/מתתיהו, "Gift of Yahweh", Standard Hebrew and Tiberian Hebrew: Mattay or Mattithyahu; Septuagint Greek: Ματθαίος, Matthaios, Modern Greek: Ματθαίος, Matthaíos), most often called Saint Matthew, is a Christian figure, and one of Jesus's Twelve Apostles. He is credited by tradition with writing the Gospel of Matthew, and is identified in that gospel as being the same person as Levi the publican (tax-collector).

Matthew the Evangelist is complex for a number of reasons. Both Epiphanius and Jerome state that Matthew wrote the Gospel according to the Hebrews. The gospel to bear the name "Matthew" was written anonymously, with tradition ascribing authorship to Matthew at a later date. Both the style of Greek used and the means of describing events leads a few to conclude that the author of the gospel was not a companion of the historic Jesus. Some use the designation "Matthew the Evangelist" to refer to the anonymous gospel author, and "Matthew the Apostle" to refer to the Biblical figure described. Christian tradition holds that they are the same person.

Matthew's depiction in the New Testament is likewise complex. In the gospels of Mark and Luke, as well as in the Acts of the Apostles, Matthew is mentioned without any title, identifier, descriptions, or actions. Virtually nothing besides his apostleship can be determined from these accounts, and he is not mentioned at all in the Gospel of John or subsequent epistles.

The Gospel of Matthew, on the other hand, names Matthew as the publican called by Jesus, whom the other gospels name "Levi". This gospel subsequently gives Matthew the title "the tax collector" in its list of the Twelve Apostles. Christian tradition holds that Matthew and Levi were, in fact, two names for the same person (similarly, tradition posits a "Jude Thaddeus" to reconcile the Jude of Luke and Acts with the Thaddeus of Matthew and Mark).

According to the tradition of the Catholic Church, St. Matthew is the author of the first Gospel. He was the son of Alpheus and was called to be an Apostle while sitting in the tax collectors place at Capernaum. Before his conversion he was a publican, i.e., a tax collector by profession.

His apostolic activity was at first restricted to the communities of Palestine. Nothing definite is known about his later life. There is a tradition that points to Ethiopia as his field of labor; other traditions mention of Parthia and Persia. It is uncertain whether he died a natural death or received the crown of martyrdom.

St. Matthew's Gospel was written to fill a sorely-felt want for his fellow countrymen, both believers and unbelievers. For the former, it served as a token of his regard and as an encouragement in the trial to come, especially the danger of falling back to Judaism; for the latter, it was designed to convince them that the Messiah had come in the person of Jesus, our Lord, in Whom all the promises of the Messianic Kingdom embracing all people had been fulfilled in a spiritual rather than in a carnal way: "My Kingdom is not of this world." His Gospel, then, answered the question put by the disciples of St. John the Baptist, "Are You He Who is to come, or shall we look for another?"

Writing for his countrymen of Palestine, St. Matthew composed his Gospel in his native Aramaic, the "Hebrew tongue" mentioned in the Gospel and the Acts of the Apostles. Soon afterward, about the time of the persecution of Herod Agrippa I in 42 AD, he took his departure for other lands.

Matthew is recognized as a Saint in the Roman Catholic, Eastern Orthodox, Lutheran and Anglican churches. His feast day is celebrated on 21 September in the West, 16 November in the East (for those churches which follow the traditional Julian Calendar, 16 November currently falls on 29 November of the modern Gregorian Calendar). He is also commemorated by the Orthodox, together with the other Apostles, on 30 June (13 July), the Synaxis of the Holy Apostles.

Like the other evangelists, Matthew is often depicted in Christian art with one of the four living creatures of Revelation 4:7. The one that accompanies him is in the form of a winged man.

St. Therese and Her Little Way

St. Therese knew as a Carmelite nun she would never be able to perform great deeds. "Love proves itself by deeds, so how am I to show my love? Great deeds are forbidden me. The only way I can prove my love is by scattering flowers and these flowers are every little sacrifice, every glance and word, and the doing of the least actions for love."

Thérèse continued to worry about how she could achieve holiness in the life she led. She didn't want to just be good, she wanted to be a saint. She thought there must be a way for people living hidden, little lives like hers. " I have always wanted to become a saint. Unfortunately when I have compared myself with the saints, I have always found that there is the same difference between the saints and me as there is between a mountain whose summit is lost in the clouds and a humble grain of sand trodden underfoot by passers-by. Instead of being discouraged, I told myself: God would not make me wish for something impossible and so, in spite of my littleness, I can aim at being a saint. It is impossible for me to grow bigger, so I put up with myself as I am, with all my countless faults. But I will look for some means of going to heaven by a little way which is very short and very straight, a little way that is quite new.

What is the meaning of “the little way” of St Therese? It is an image that tries to capture her understanding of being a disciple of Jesus Christ, of seeking holiness of life in the ordinary and the everyday. St Therese based “her little way” on two fundamental convictions:
(1) God shows love by mercy and forgiveness, and
(2) she could not be “perfect” in following the Lord.

St Therese believed that the people of her time lived in too great a fear of God's judgment. The fear was stifling and did not allow people to experience the freedom of the children of God. St Therese knew from her life that God is merciful love; many scripture passages in the Old and New Testaments bore out that truth. She loved the maternal images for God in the Old Testament and the love of God for us in Jesus Christ. In fact, St Therese once wrote that she could not understand how anyone could be afraid of a God who became a child. She also knew that she would never be perfect. Therefore, she went to God as a child approaches a parent . . . with open arms and a profound trust.

St Therese translated “the little way” in terms of a commitment to the tasks and to the people we meet in our everyday lives. She took her assignments in the convent of Lisieux as ways of manifesting her love for God and for others. She worked as a sacristan by taking care of the altar and the chapel; she served in the refectory and in the laundry room; she wrote plays for the entertainment of the community. Above all, she tried to show a love for all the nuns in the community. She played no favourites; she gave of herself even to the difficult members. Her life sounds so routine and ordinary, but it was steeped in a loving commitment that knew no breakdown. It is called a “little way” precisely by being simple, direct, yet calling for amazing fortitude and commitment.

In living out her life of faith she sensed that everything that she was able to accomplish came from the generous love of God in her life. She was convinced that at the end of her life she would go to God with empty hands. Why? Because all was accomplished in union with God.

"We live in an age of inventions. We need no longer climb laboriously up flights of stairs; in well-to-do houses there are lifts. And I was determined to find a lift to carry me to Jesus, for I was far too small to climb the steep stairs of perfection. So I sought in holy Scripture some idea of what this life I wanted would be, and I read these words: "Whosoever is a little one, come to me." It is your arms, Jesus, that are the lift to carry me to heaven. And so there is no need for me to grow up: I must stay little and become less and less."

Catholics and other Christians have been attracted to St Therese's style. Her “little way” seems to put holiness of life within the reach of ordinary people. Live out your days with confidence in God's love for you. Recognize that each day is a gift in which your life can make a difference by the way you choose to live it. Put hope in a future in which God will be all and love will consume your spirit. Choose life, not the darkness of pettiness and greed. St Therese knew the difference love makes by allowing love to be the statement she made each day of her life.