St. Agatha is a highly venerated virgin martyr of Christian antiquity who was put to death for her unwavering faith. While the exact persecution during which she was martyred is uncertain, it is believed to have occurred during the persecution of Decius (250-253). St. Agatha is honored as the patron saint of Catania, and her feast is celebrated on February 5th. She is invoked against volcanic eruptions, fire, and lightning in the region around Mt. Etna. The exact details of her glorious death remain elusive, but her steadfastness in the face of persecution and her unwavering faith have made her a revered figure in the Catholic Church. Her feast day is February 5th. St. Agatha Time Period: 231-251 Feast Day: February 5 Title/Attributes: Virgin, Martyr, Incorrupt Location of Relic: Main Reliquary - Right Section Type of Relic: Bones St. Agatha, is a martyr whose name is mentioned in the Canon of the Mass. She was executed in the persecutions probably conducted by Emperor Trajanus Decius (r. 249-251), in a series of anti-Christian campaigns from 250-253. Agatha is listed in the Hieronymian Martyrology and in the Carthaginian Martyrology, from the sixth century. Pope St. Damasus I (r. 366-384) wrote a hymn in her honor or had the poem, perhaps written by someone else, included in his book of devotions. Two versions of her martyrdom were recorded in the early Church. She was a daughter of a prominent noble Sicilian family and was very beautiful. A Roman senator, named Quintianus, listed as the prefect of the region, asked Agatha to marry him. When she refused, he retaliated by placing her in a brothel, where she miraculously remained unharmed. When Agatha still held to her faith in Christ, Quintianus had her tortured. Agatha's breasts were cut off. She was cured by a vision of St. Peter, but the Romans had her rolled naked across a bed of hot coals and glass. Agatha died from this torture. At her funeral, a youth appeared to honor her. Quintianus did not survive long, as he was thrown by his horse and drowned in a river. On the anniversary of Agatha's death, Mount Etna erupted. The faithful, taking her veil up the mountain, were supposedly able to stop the flow of lava. Agatha also cured the mother of St. Lucy in a vision. Her tomb is in Catania, Sicily, and her veil is enshrined in the cathedral of Florence. In some regions, St. Agatha's bread is distributed to ward off a variety of diseases and mishaps. Many early Christian churches were dedicated to this great saint.2 1 Cruz, Joan Carroll. The Incorruptibles: A Study of the Incorruption of the Bodies of Various Catholic Saints and Beati. TAN Books, an Imprint of Saint Benedict Press, LLC, 2012. 2 Bunson, Matthew E. Our Sunday Visitor's Encyclopedia of Saints. 2nd ed., Our Sunday Visitor Inc.,u.s., 2014. Saint names in Eucharistic Prayer I. The first list begins with Mary and Joseph and then the blessed Apostles and Martyrs, including Peter, Paul, Andrew (Peter's brother), James (James the Greater: the brother of John), John, Thomas, James (James the Lesser: the son of Alpheus), Matthew, Bartholomew, Simon (Simon the Zealot), and Jude (also called Thaddeus). The First List of Saint Names Continuing this first list of saints in Eucharistic Prayer I, as Charles Belmonte notes, Five popes head the list: St. Peter's first three successors, Linus, Cletus, Clement; then two popes of the third century, Sixtus II and Cornelius; Cyprian, Bishop of Carthage, the intrepid defender of Catholic unity; the deacon Lawrence, who when his persecutor demanded from him the treasures of the Church, showed him hundreds of poor people; Chrysogonus, a Roman priest who carried out the holy work of comforting the Christians who were in prison; two brothers, John and Paul, both officers of the [Roman] imperial palace, who were put to death under [the emperor] Julian the Apostate; and lastly, Cosmas and Damian, two Oriental physicians who gave their aid freely, and at whose graves there occurred yet more cures than they had effected in their lives (Understanding the Mass, p. 158). The Second List of Saint Names As for the second list of saints in Eucharistic Prayer I, we ask for some share in the fellowship of several saints who were martyrs. Belmonte continues, It mentions, in the first place, John (here obviously St. John the Baptist), and then seven men, followed by seven women, all martyrs. Stephen is the first deacon, whose glorious martyrdom is recounted in the Acts of the Apostles (6:8-7:60). Two apostles come next: Matthias, elected to take the place of Judas (Acts 1:15-16) and probably left out of the first list so as not to exceed the number of twelve, and Barnabas, St. Paul's companion in his first missionary journey. Ignatius is the famous bishop of Antioch, sentenced to be fed to the wild beasts in Rome under [emperor] Trajano. Besides their names and the place of their martyrdom, little else is known of Alexander, the priest Marcellinus, and the exorcist Peter, who were all put to death in the great persecution of [emperor] Diocletian. The list continues with the names of the two young girls, Felicity and Perpetua (their names form the expression everlasting happiness), who confessed their faith at Carthage [in North Africa]; and of Agatha and Lucy in Sicily. It concludes with the names of two young martyrs beloved by the Romans, Agnes and Cecelia ; and of Anastasia, martyred at Sirmium and later honored in Rome (Understanding the Mass, pp. 159-160). All these saints are important because they were among the many early witnesses to Jesus Christ and the Christian faith. These are our spiritual fathers, our older brothers and sisters in Christ, who showed us that our faith was worth living and dying for. They showed us that, strengthened by the true presence of Christ in the Eucharist and the presence of the Holy Spirit in their hearts, they could overcome any persecutions and sufferings, even to the point of being killed. These saints give us great hope, and their prayers for us give us confidence that we, too, can live out the faith as they did, that we can live our life in Christ every day and look forward to the glory of heaven! https://www.eucharisticrevival.org/post/do-this-in-remembrance-of-me-part-55-saint-names-epi Next Item Previous Item

St. John the Baptist, cousin of Jesus and son of Zacharias and Elizabeth, was divinely foretold and sanctified in his mother’s womb. Living as a hermit in the Judean desert, he emerged to preach repentance and baptize crowds at the Jordan River. He foretold the coming of the Messiah and baptized Christ Himself, an event central to the Gospels. Known as the Precursor, he remained by the Jordan until his arrest and martyrdom by beheading at the hands of King Herod Antipas, influenced by Herodias and her daughter Salome. The Church honors his birth on June 24 and his martyrdom on August 29. St. John the Baptist Time Period: 1st Century Feast Day: June 24 Title/Attributes: Precursor to Christ, Martyr Location of Relic: Main Reliquary - Left Section Type of Relic: Bones St. John the Baptist played a vital role in the life of Christ, not only as his cousin, but as the precursor of the Messiah. John the Baptist was the son of Zacharias and Elizabeth, whose birth was foretold by the Archangel Gabriel. The Visitation of Mary to her cousin Elizabeth was dutifully written down in the Gospels. Later on, John lived as a hermit in the Judean desert, until he began preaching on the banks of the Jordan River and baptizing large groups of penitents. He prophesized the coming of the Messiah to all those who would listen. Christ came to be baptized by John before going to Galilee to preach. The Baptism of the Lord is described in detail in the Gospels. John stayed near the Jordan River until he was arrested by King Herod Antipas, the ruler of Perea and Galilee, and was subsequently beheaded, traditionally through the scheming of Salome, the daughter of Herodias, Herod’s queen. John the Baptist is the precursor of the Messiah. Patristic tradition holds that he was freed from original sin and sanctified in his mother’s womb. The Church has celebrated his nativity on June 24 and his beheading on August 29. Next Item Previous Item

St. Thérèse Couderc was born Marie-Victoire Couderc in 1805 in Ardèche, France. She was the fourth of twelve children in a humble farming family. Inspired by a mission preached by Fr. Terme, she joined his congregation and took the name Sister Thérèse. She helped transform a hostel in La Louvesc into a house of prayer, leading to the foundation of the Sisters of the Cenacle, focused on retreats and spiritual renewal. Despite being sidelined in leadership, she remained humble and obedient, contributing quietly to the congregation's growth. St. Thérèse Couderc Time Period: 1805-1885 Feast Day: September 26 Title/Attributes: Virgin, Foundress Location of Relic: Back Left Reliquary - Right Section Type of Relic: Clothing The fourth of the twelve children of Claude Michel and Anne Méry, Marie-Victoire Couderc was born on 1 February 1805 in Mas de Sablières, between the countryside and mountains of Vivarais, in the department of Ardèche. Peasants with few resources, her parents were able to provide her with an education only between the ages of 17 and 20, at the Sisters of Saint Joseph in Les Vans. Her entire life was spent in villages and towns (Aps, Les Vans, Sablières, La Louvesc) in the diocese of Viviers. In 1825, Maria Vittoria had the opportunity to listen to the missionary Father Terme, who came to her town for a series of preaching. He was a priest also known as the founder (1821) of the teaching nuns, called “of Saint Francis Régis” (from the name of the great Jesuit evangelizer of the seventeenth century, who died while preaching in these lands and was buried in La Louvesc). This meeting helped her find a path. Father Terme welcomed her among his nuns, and in 1827 she took her vows with the name of Sister Teresa. The following year she went up with two nuns to the thousand meters of La Louvesc, to run a hostel that in the summer welcomed women and girls on pilgrimage to the tomb of Saint Francis Régis. There, in 1829, she was already a reformer: the hostel became a house of prayer. The diversification of tasks leads to a distinction between the nuns: the teachers remain “Sisters of Saint Francis Régis”; those involved in spiritual retreats take the name of “Ladies of the retreat at the Cenacle”. In 1834, after the death of Father Terme, Teresa places herself under the guidance of Father Renault, provincial of the Jesuits, who in 1836 separates the teaching nuns from those of the retreat. It is she who leads the latter, but not for long. In 1838 she is dismissed, and in her place a woman who has recently entered the institute is appointed, with the title of countess. (She will then be dismissed before she damages the institute). Teresa responds to all this by inviting her sisters to obey the new arrival. Once the countess is “fired”, Teresa remains in the corner: for many she is now “the elder”. They will then call her to face a crisis in the community of Paris. She will be local superior here and there, but excluded from the top; and always very sure of working for the Institute of the Cenacle just like that, from offense to offense. She repeats that one must abandon oneself to God (se livrer). She obeys, is silent, sees the community grow, which takes the name of “Our Lady of the Cenacle”, spread throughout the world as a “simple and happy religious formula: a synthesis of contemplative life and active life; of personal, community and social life, of silence and of speech" (Paul VI). Mother Teresa, after having given this gift to the Church, goes from one small community to another. Sick, she does not ask to be healed, but to know how to face evil. While the Institute opens to France and the world, she is peripheral superior in Fourvières, and the announcement of her death is given by the sisters with the singing of the Magnificat. Paul VI will proclaim her a saint in 1970. Her body is kept in an urn in the cenacle of La Louvesc-Ardèche (France). https://www.causesanti.va/it/santi-e-beati/teresa-couderc.html Next Item Previous Item

St. Joseph’s Workshop in Nazareth, located in St. Joseph’s Church, is traditionally venerated as the place where Joseph lived and worked, raising Jesus in simplicity and faith. Cared for by the Franciscans, it honors Joseph’s role in Jesus’ life. St. Josemaría Escrivá reflects on Joseph as a “master of interior life,” who shaped Jesus' human character through daily work and love. Jesus likely reflected Joseph’s ways in speech, behavior, and craftsmanship. The workshop symbolizes holiness in ordinary life. As Christian tradition says: "Ite ad Ioseph"—“Go to Joseph”—to find Jesus, Mary, and the path to sanctifying daily work. St. Joseph Time Period: 1st Century Feast Day: March 19 Title/Attributes: Spouse of the Blessed Virgin Location of Relic: Main Reliquary - Center Section Type of Relic: Stone from the workshop St. Joseph’s Workshop is located in Nazareth in St. Joseph’s Church. From the account of the pilgrim Arculfo (670 BC), we know that at Nazareth "two large churches were built: one in the middle of the city, founded over two arches, the place where the house in which our Savior grew up was built and the other on the site off the house where the angel Gabriel came to Blessed Mary and, finding her alone, spoke to her." In the 17th century, Father Francesco Quaresmi describes a place "that the locals call Joseph’s House and Workshop where, there was a beautiful church dedicated to Saint Joseph." The Sanctuaries in the Holy Land are taken care of by the Franciscans. You can read about the various sanctuaries here www.custodia.org/en/ In St. Joseph’s Workshop – A Homily by St. Josemaria Escriva Joseph loved Jesus as a father loves his son and showed his love by giving him the best he had. Joseph, caring for the child as he had been commanded, made Jesus a craftsman, transmitting his own professional skill to him. So the neighbours of Nazareth will call Jesus both faber and fabri filius: the craftsman and the son of the craftsman. Jesus worked in Joseph's workshop and by Joseph's side. What must Joseph have been, how grace must have worked through him, that he should be able to fulfil this task of the human upbringing of the Son of God! For Jesus must have resembled Joseph: in his way of working, in the features of his character, in his way of speaking. Jesus' realism, his eye for detail, the way he sat at table and broke bread, his preference for using everyday situations to give doctrine — all this reflects his childhood and the influence of Joseph. It's not possible to ignore this sublime mystery: Jesus who is man, who speaks with the accent of a particular district of Israel, who resembles a carpenter called Joseph, is the Son of God. And who can teach God anything? But he is also truly man and lives a normal life: first, as a child, then as a boy helping in Joseph's workshop, finally as a grown man in the prime of life. "Jesus advanced in wisdom and age and grace before God and men." In human life, Joseph was Jesus' master in their daily contact, full of refined affection, glad to deny himself to take better care of Jesus. Isn't that reason enough for us to consider this just man, this holy patriarch, in whom the faith of the old covenant bears fruit, as a master of interior life? Interior life is nothing but continual and direct conversation with Christ, so as to become one with him. And Joseph can tell us many things about Jesus. Therefore, never neglect devotion to him — Ite ad Ioseph: "Go to Joseph" — as christian tradition puts it in the words of the Old Testament. A master of interior life, a worker deeply involved in his job, God's servant in continual contact with Jesus: that is Joseph. Ite ad Ioseph. With St Joseph, the Christian learns what it means to belong to God and fully to assume one's place among men, sanctifying the world. Get to know Joseph and you will find Jesus. Talk to Joseph and you will find Mary, who always sheds peace about her in that attractive workshop in Nazareth. Text in chapter 'In Joseph's workshop' in the book 'Christ is passing by' of Josemaría Escrivá. Link: https://escriva.org/en/es-cristo-que-pasa/in-josephs-workshop/ Next Item Previous Item

IRA - Qualified Charitable Distribution A Qualified Charitable Distribution (QCD) (also referred to as Charitable IRA Rollover Gifts) is an excellent way to show your support for St. Anthony of Padua Catholic Church and receive tax benefits in return. Qualified Charitable Distribution A Qualified Charitable Distribution (QCD) (also referred to as Charitable IRA Rollover Gifts) is an excellent way to show your support for St. Anthony of Padua Catholic Church and receive tax benefits in return. Whether you are planning your required minimum distribution (RMD) or not, consider making a gift from your traditional IRA to make the most of your charitable giving. You receive a tax benefit even if you take the standard deduction! It’s important to consider your tax situation before deciding whether to make a charitable contribution from your IRA. Be sure to share this gift plan with your advisor. TO QUALIFY You must be a minimum of 70 ½ or older (varies based on birth date) to transfer up to $100,000 directly from IRA plans to a qualified 501c3 charity on an annual basis. Distributions must be made directly from traditional IRA and Roth IRA plans by your IRA administrator. Gifts must be outright, meaning they go directly to St. Anthony of Padua Catholic Church. Our EIN is 76-0545136. Distributions to donor-advised funds or life-income arrangements such as charitable remainder trusts and charitable gift annuities do not qualify. Gifts from 401(k), 403(b), SEP and other plans do not qualify. Ask your financial advisor if it would make sense for you to create a traditional IRA account so you can benefit from an IRA Qualified Charitable Distribution. TAX BENEFITS IRA Qualified Charitable Distributions are excluded from gross income for federal income tax purposes on your IRS Form 1040. In 2024 the maximum is set at $100,000. For those who are at least 72, QCD’s can satisfy all or part of your Required Minimum Distribution (RMD). You could avoid a higher tax bracket that might otherwise result from adding an RMD to your income. ADDITIONAL DETAILS Provide instructions on the St Anthony Fund you would like your donation applied to: General Fund Parish Endowment Food Pantry Other DOWNLOAD IRA INFORMATION FORM Have your IRA Administrator direct your donation to: St. Anthony of Padua Attn: Development 7801 Bay Branch Drive The Woodlands, TX 77382 If you would like more information about planned and tax-advantaged giving, please contact Joe Corona @ jcorona@ap.church St. Anthony of Padua encourages donors to consult their retirement plan administrator, or their tax or financial advisor to determine whether this option would be advantageous based on your individual financial and tax circumstances. Next Item Previous Item

St. Charles Borromeo, born in 1538 to a noble family in Arona, Italy, was the nephew of Pope Pius IV. A brilliant scholar, he became a cardinal and papal secretary of state at a young age, playing a major role in the Catholic Reformation and the Council of Trent. As Archbishop of Milan, he reformed clergy, founded seminaries, and served the poor. He heroically cared for plague victims in 1576, risking his life daily. Wounded by an assassin and undeterred, he remained faithful to his mission. He died in 1584, remembered as a courageous and selfless shepherd. St. Charles Borromeo Time Period: 1538-1584 Feast Day: November 4 Title/Attributes: Bishop and Cardinal, Confessor Location of Relic: Back Right Reliquary - Right Section Type of Relic: From the Cassock St. Charles Borromeo was a Cardinal and one of the towering figures of the Catholic Reformation. He was born on October 2, 1538, the son of Count Gilbert Borromeo and Margaret de Medici, the sister of Pope Pius IV. The castle of his family was called Arona and was located on Lake Maggiore, in Italy. At the age of twelve, Charles was sent to the Benedictines of Arona for his education, having received the clerical tonsure. He studied in Milan and Paris, receiving his doctorate in civil and canon law in 1559. The following year he was named secretary of state by his uncle, Pope Pius IV, who also appointed him a cardinal and administrator of Milan. Charles served as a papal diplomat and urged Pius IV to reconvene the Council of Trent, which had been suspended in 1552. He played a leading role in the council, directing the writing of decrees and taking part in its deliberations. His father died about that time, and Charles refused to assume the titles of his family. He was ordained a priest in 1563 and made bishop of Milan. He delayed going to his new see until the catechism, breviary, and missal called for by the Council of Trent were completed. Finally reaching Milan in 1566, Charles reformed the diocese in every capacity, aided the English College in Douai, France, and held six provincial councils and six diocesan synods. In 1578, he founded the Oblates of St. Ambrose, now called the Oblates of St. Charles. In 1559, Charles was wounded by an assassin, Jerome Donati Farina, one of the many enemies of Charles’ rigorous reforms. The following year a famine struck the region, and he fed three thousand men, women, and children every day for three months. In 1576, he mobilized resources to aid Milan during a plague. The clergy and religious joined him as he went through the streets, caring for the stricken (the local government officials had fled the city). For almost a year, Charles cared for plague victims, going into debt to buy the necessities for the suffering. A vision informed him of the plague’s end. In 1580, he aided the English priests going back to the British Isles, and in 1583 he served as apostolic visitor to Switzerland. He died on the night of November 3, 1584 in Milan. Next Item Previous Item

St. Bernard of Clairvaux, a Doctor of the Church and Cistercian abbot, was born in Fontaines des Dijon, France. Deeply influenced by his mother’s death, he joined the monastery of Citeaux in 1113, bringing his brothers and friends. Despite frail health, he embraced rigorous asceticism and founded Clairvaux Abbey in 1115. A key religious figure, he advised popes, opposed heresies, supported the Second Crusade, and influenced European politics. His theological works, including De Consideratione and Treatise on the Love of God, remain influential. He died in 1153 and was renowned for his devotion to Mary and eloquence in theology. St. Bernard of Clairvaux Time Period: 1090-1153 Feast Day: August 20 Title/Attributes: Abbot, Doctor of the Church Location of Relic: Back Right Reliquary - Right Section Type of Relic: Bones St. Bernard of Clairvaux is a Doctor of the Church and Abbot. He was born in the castle of Fontaines des Dijon, in France, the son of Tescelin Sorrel and Aleth de Montbard; he was the third son in a family of seven children. Aleth’s death influenced him deeply so that about age seventeen he left the school of Chatillon-sur-Seine and in 1113 entered the monastery of Citeaux, which had been founded in 1098 and was under the brilliant leadership of the abbot St. Stephen Harding. He persuaded his four brothers and twenty-seven other relatives and friends also to enter the Cistercian monastery. Bernard threw himself into the rigorous austerity of the community, declaring that he was “conscious of the need of my weak nature for strong medicine.” His devotion to mortification, however, caused severe problems of health, especially as he had a weak constitution. Illness, aggravated by stern ascetic practices, would plague him for the rest of his life. At Citeaux, Bernard came under the instruction of the remarkable Abbot Stephen Harding, who in 1115 chose him with twelve monks to found a monastery at Langres. He chose Clairvaux, which was granted a charter by Pope Callistus II in 1119 and became the motherhouse of sixty-eight Cistercian abbeys. As his reputation for scholarship and holiness spread, Bernard was consulted by popes and monarchs. In 1128 he was secretary to the Synod of Troyes; in 1130, he assisted Pope Innocent II in overcoming the threat of antipope Anicletus; and he preached tirelessly against heresies and to gather support for the Second Crusade. In defending Church orthodoxy, he spoke out against the onetime monk Henry of Lausanne and, most notably, against Peter Abelard, whose condemnation he secured in 1140 at the Council of Sens. In that same year, Bernard convinced the people of Lombardy to accept Lothair III as emperor. In 1148 he condemned the writings of the theologian Gilbert de la Porree. In 1142, Bernard witnessed the coronation of one off his postulants, Bernardo Pignatelli, as Pope Eugene III, authoring for his former student the treatise De Consideratione, and some of the difficulties he could anticipate. This pope sent Bernard to Languedoc, in southern France, to convert the local members of the Albigensian heresy. In 1146, he preached against Rhineland-area pogroms and also supported the Second Crusade and King Louis VII of France. The crusade ended in disaster and was a deep disappointment to Bernard. In 1153, he settled another political dispute but was taken ill shortly after. He died at Clairvaux on August 20. Considered by many to be the second founder of the Cistercians, he dominated religious and political affairs in Western Europe. His mystical writings include de Diligendo Dei, which laid the foundation for medieval mysticism. His commentary on the Song of Songs, his Treatise on the Love of God, and his De Consideratione are considered treasures of the faith. More than three hundred sermons were recorded, as well as five hundred letters, all demonstrating his devotion to the Blessed Virgin Mary and the infant Jesus. For his brilliance and contributions to theology he was called “the Mellifluous Doctor.” St. Bernard of Clairvaus is declared a Doctor of the Church which are certain men and women who are revered by the Church for the special value of their writings and preaching and the sanctity of their lives. They each made important and lasting contributions to the faith and are to be recognized for their great merits. To be declared a Doctor of the Church, you have to meet three basic requirements: First, you must have lived a life of exemplary holiness, or insignis vitae sanctitas (outstanding sanctity). In short, you have to be a saint. Second, to be a Doctor of the Church you must have deepened the whole Church's understanding of the Catholic Faith with emins doctrina (eminent teaching). Which is to say, sanctity isn't enough. There are thousands of saints, but only 37 Doctors of the Church. To be a Doctor one must do more than just live the Faith. Rather, one must significantly and profoundly contribute to our understanding of Divine Revelation, helping us to know more deeply some truth about God and His actions in the World. And third, a pope must officially declare you a Doctor. That being said, as the Church understands it, when a pope declares someone a Doctor of the Church, he's not so much making someone a Doctor as he is recognizing what the Holy Spirit has already done - that He has conferred the charism of Doctor upon them. Next Item Previous Item

Saint Bonaventure was a wise and holy man who devoted his life to the sharing of Christ’s love through mystical and Christian wisdom. His contributions to the Catholic Church – from his writings, restoration of the Franciscan Order and organization of the Council of Lyon – are immeasurable in their impact, and he is remembered as one of the most brilliant minds of his time. His intellectual prowess, paired with his calming, peaceful skills of reconciliation, created a much-needed bright spot in the Catholic Church in a time where many brewing storms could have caused severe, lasting damage if he hadn’t intervened. His feast day is July 15th. St. Bonaventure Time Period: 1221-1274 Feast Day: July 15 Title/Attributes: Bishop, Doctor of the Church, Franciscan Location of Relic: Back Right Reliquary - Right Section Type of Relic: Bones Saint Bonaventure was born Giovanni di Fidanza in Bagnoregio, then part of the Papal States, around the year 1221, but little is known about his early years. There are varying stories of how he became known as Bonaventure, but one story recounts his parents growing anxious when young Giovanni fell deathly ill. Beside herself with worry, his mother sent for none other than St. Francis of Assisi to come and pray over him. St. Francis healed the sickly 4-year-old boy and foreseeing the greatness of the future saint, cried out, “Oh good fortune!” which in Italian, is “O buona ventura.” And thus, the name “Bonaventure” stuck. Fast forward to 1243, when a healthy 22-year-old Bonaventure followed Francis by entering the Franciscan Order. He had already earned a Master of Arts degree in 1243, and after joining the Friars Minor, became a Master of Theology at the University of Paris alongside another future saint, Thomas Aquinas. He produced many notable works, including commentaries on the Bible, a commentary on “The Four Books of Sentences” (a theology book written by Peter Lombard), and the Breviloquium, which was an outlined summary of his theology. Bonaventure was particularly noted for his ability to reconcile and unite differing viewpoints into a harmony of theology, philosophy, and understanding. In 1256, a teacher at the University of Paris accused the mendicant Franciscans (meaning the friars who were nomadic wanderers, begging for a living) of defaming the Gospels by their practice of poverty, to prevent the Franciscans from holding teaching positions at the university. Bonaventure defended the Franciscan ideal of Christian life, and his ability to share his personal understanding of truth in a way that formed a pathway towards the love of God earned him the title of minister general of the Franciscan Order on February 2, 1257. Bonaventure expertly navigated numerous divides during his life, and thanks to his tireless visits to various provinces, he was able to restore unity to the order and reestablish the spirit of St. Francis among the friars and beyond. At all times, Bonaventure preached the Gospel eloquently and with a noticeable outward happiness. In his writings and teachings, he made it clear that only through an inward peace and joy, gained from having God in his heart, could he show happiness on the outside. He would serve as the superior of the Friars Minor for 17 fruitful years, and his impact is so great on the order that he is sometimes referred to as the second founder of the Franciscans. He successfully proposed a unified and collected text regulating the daily life of the Friars Minor in 1260, which was accepted and ratified by the General Chapter of the Order in Narbonne. Bonaventure’s skill at reconciling opposing views caught the attention of numerous Popes, including Pope Clement IV, who nominated Bonaventure for Archbishop of York in 1265. He would turn down the title though, wanting to live a simple and frugal life. A few years later though, the next Pope, Gregory X, appointed him Cardinal Bishop of Albano and it was a dignity that he couldn’t refuse in May of 1273. Pope Gregory consecrated him in November of 1273 in the French city of Lyon, and his first big task as a Cardinal Bishop was to help prepare the Second Ecumenical Council of Lyons, an important ecclesial event aimed at uniting the divisions between the Latin and Greek Churches at the time. Bonaventure worked hard to prepare the council and was a leading figure in the reform of the church, but sadly, he would not see its completion. Bonaventure died suddenly on July 15, 1274, while the council was still in session. He was buried the same day in a Franciscan Church. His contributions to the church and profound sanctity earned him the canonization of a saint on April 14, 1482 by Pope Sixtus IV, and he was declared a Doctor of the Church in 1588 by Pope Sixtus V. He is often referred to as the “Seraphic Doctor” of the Church, with seraphic referring to the highest order of angels in heaven. Saint Bonaventure could have easily been remembered only for his immense intellect shared in his teachings and writings. Instead, this wise and holy man chose to reinforce that intellectual ability, while good and valid, is inferior to the direction and affections of the heart. In his own words: “If you learn everything except Christ, you learn nothing. If you learn nothing except Christ, you learn everything.” St. Bonaventure is a Doctor of the Church which are certain men and women who are revered by the Church for the special value of their writings and preaching and the sanctity of their lives. They each made important and lasting contributions to the faith and are to be recognized for their great merits. To be declared a Doctor of the Church, you have to meet three basic requirements: First, you must have lived a life of exemplary holiness, or insignis vitae sanctitas (outstanding sanctity). In short, you have to be a saint. Second, to be a Doctor of the Church you must have deepened the whole Church's understanding of the Catholic Faith with emins doctrina (eminent teaching). Which is to say, sanctity isn't enough. There are thousands of saints, but only 37 Doctors of the Church. To be a Doctor one must do more than just live the Faith. Rather, one must significantly and profoundly contribute to our understanding of Divine Revelation, helping us to know more deeply some truth about God and His actions in the World. And third, a pope must officially declare you a Doctor. That being said, as the Church understands it, when a pope declares someone a Doctor of the Church, he's not so much making someone a Doctor as he is recognizing what the Holy Spirit has already done - that He has conferred the charism of Doctor upon them. Next Item Previous Item

Aurelia was likely martyred during the reign of Diocletian. Aurelia and Neomisia were virgins captured by the Saracens. They were born in Asia and made a pilgrimage to Palestine and Rome. At Capua, they fell into the hands of the Sacracens, who had invaded that area but escaped suring a severe rainstorm. Aurelia and Neomisia took shelter at Macerata, near Anagni, Italy. They died there. Her feast day is September 25. St. Aurelia Time Period: c. 300 Feast Day: September 25 Title/Attributes: Virgin, Martyr Location of Relic: Back Left Reliquary - Left Section Type of Relic: Bones Likely martyred during the reign of Diocletian; Aurelia and Neomisia. Virgins captured by the Saracens. They were born in Asia and made a pilgrimage to Palestine and Rome. At Capua, they fell into the hands of the Sacracens, who had invaded that area but escaped suring a severe rainstorm. Aurelia dn Neomisia took shelter at Macerata, near Anagni, Italy. They died there. Her feast day is September 25. Next Item Previous Item

St. John Brito was a Jesuit martyr in India. He was a native of Lisbon, Portugal, was dedicated at birth to St. Francis Xavier, and was a noble friend of King Pedro. He entered the Jesuits at the age of fifteen. In his effort to promote conversions among the native Indian people as a missionary to Goa, he wandered through Malabar and other regions and even adopted the customs and dress of the Brahmin caste which gave him access to the noble classes. In 1683, John had to leave India but returned in 1691. Arrested, tortured, and commanded to leave India, he refused and was put to death. Pope Pius XII canonized him in 1947. His Feast day is February 4. St. John Brito Time Period: 1647-1693 Feast Day: February 4 Title/Attributes: Martyr, Jesuit Location of Relic: Back Right Reliquary - Right Section Type of Relic: Sand from the place of martyrdom João de Brito was born in Lisbon, Portugal on March 1, 1647. While still a boy he was admitted among the pages of the King of Spain, but he became seriously ill: his mother made a vow to Saint Francis Xavier that, if her son recovered, she would have him wear the habit of the Society of Jesus for a year. This happened, but John asked to truly become a Jesuit. Ordained a priest in 1673, he was sent to India. His profound inculturation, which led him to adopt clothes and lifestyles similar to those of Indian ascetics, earned him numerous conversions. Being outside the regions controlled by the Portuguese, the Jesuits of Madurai lived according to specific characteristics. They had conformed to the native customs and, in the event of conflict or persecution by the local authorities, they could not expect help from the Portuguese or any other foreign power. Accepting this situation, they were able to establish a Christian Church independent of Western protection. To this end, a violent storm thwarted his plan. According to some, even among his compatriots, de Brito exaggerated in his methods of adaptation. The death sentence, however, had to be confirmed. John was brought before Raganata Tevar. He listened to an exposition of the Christian religion given by the missionary, and was so impressed that he ordered all Christian prisoners to be released. He added, however, that the law of John's God was not suitable for him or his people. He therefore ordered the missionary to be expelled from his kingdom, forbidding him to preach Christianity and threatening him with death if he did not obey. Shortly after these events, the provincial wrote to de Brito, informing him that he must leave for Europe, because he had been elected procurator of the Province. John reminded the provincial that he had vowed never to return to Portugal, but his objection was not accepted. He therefore left Goa on December 15, 1686, for his return to Europe. While in Portugal, he retained many of the habits he had followed in India: he continued to sleep on a mat and to eat only vegetables. To those who were surprised by his attitudes, he replied that his brothers in Madurai led a much more heroic and penitent life, exposed to constant dangers, and added that, being eager to return to India, he wanted to keep fit to return to action, if he were allowed. He had to overcome the resistance of those who wanted to keep him in Lisbon: this time, even the king himself and his ministers. Many told him that he could do much more for India by remaining in Europe. The king finally gave him permission to leave, but declared that he would recall him after two years. He even wrote to the general of the Society of Jesus, through his confessor Father Sebastião de Magalhães, to ask for the return of John de Brito to Portugal, but he obtained nothing. The missionary, later, on April 11, 1692, remembering these attempts, wrote to Father João da Costa: "I have always told Your Reverence that I did not think of returning to Portugal. I love heaven more than earth, the bushes of Madurai more than the palace of Portugal." While waiting to return to the East, John turned to the provincial, who was then Father André Freire, asking him to send him back to the mission in Madurai. He especially wanted to return to Marava, which he later obtained. Thanks to his activity, there were many conversions, even among the relatives of the Rajah, but these successes could not fail to provoke hatred and threats of revenge. Giovanni de Brito was aware of the situation, and on July 22, 1692 he wrote to Father João da Costa: "Now it is said that in Marava they hope to capture me and cut off my head, and thus put an end to the preaching of the Gospel in that land. If this is established, why speak? We will go to heaven sooner; and since the news is already very widespread, I judge that it is not the glory of God to leave these lands now." In fact, events precipitated. The latest events refer to the conversion of Tadaia Theva, who asked to be baptized by John de Brito, after being cured of an illness. Since he was a well-known figure and one of his wives was a cousin of the ra jah, his conversion could not go unnoticed. Making such an important person a Christian was the sure way to provoke a violent persecution. Therefore John gathered his catechists and the most influential Christians and exposed the problem. After these consultations, he was firmly determined to baptize the prince. He met with the catechumen and began to instruct him. He also explained to him what he considered a great obstacle: he must be prepared to live with only one of his wives, sending away the other four, and this would certainly provoke the anger of the rajah. The prince was not intimidated and declared that he was prepared to keep only his first wife and to exclude the others, among whom was the rajah's cousin. When it came to the baptism, it happened as expected: John was taken with his companions, and on January 28, 1693, they were all tried and condemned to death. The Rajah gave the order to shoot them and had them led to the place of execution. Tadaia Theva, surrounded by many Christians, came forward to tell the soldiers that they must kill him first. Fearing an uprising, the Rajah ordered the condemned men to be returned to prison and arranged for John to be transferred to Oriyur and handed over to Udaia Theva, his relative, to be executed. His companions were eventually released. On January 29, John was escorted to Oriyur, where he was beheaded on February 4. The night before, he wrote to Father Francisco Laínez, superior of the mission: "Now I hope to suffer death for my God and my Lord, sought twice in India, in the mission and in Marava: truly with great toil, but with an inestimable reward. The crime of which they accuse me is that of teaching the law of God our Lord, and that in no way should idols be worshipped. When guilt is a virtue, suffering is a glory." These are words that show the dedication of a European who has put aside, as much as possible, his Western style in order to transmit the spirit of Christ by adopting the ascetic practices of Indian penitents. Next Item Previous Item