Category Archives: July

Jul 9 – St Mark Ji Tianxiang (1834-1900), Husband, Father, Grandfather, Doctor, Martyr, Opium addict, Intercessor for addicts, patron against despair, patron of the opiate crisis


-Chinese martyrs of the Boxer Rebellion icon, please click on the image for greater detail.

“God doesn’t require us to succeed, He only requires that you try.”
― St Teresa of Calcutta

What do Catholic martyrs do?  They sing!!!


-by Meg Hunter-Kilmer

“St. Mark Ji Tianxiang couldn’t stay sober, but he could keep showing up.

St. Mark Ji Tianxiang was an opium addict. Not only had he been an opium addict. He was an opium addict at the time of his death.

For years, Ji was a respectable Christian, raised in a Christian family in 19th-century China. He was a leader in the Christian community, a well-off doctor who served the poor for free. But he became ill with a violent stomach ailment and treated himself with opium. It was a perfectly reasonable thing to do, but Ji soon became addicted to the drug, an addiction that was considered shameful and gravely scandalous.

As his circumstances deteriorated, Ji continued to fight his addiction. He went frequently to confession, refusing to embrace this affliction that had taken control of him. Unfortunately, the priest to whom he confessed (along with nearly everybody in the 19th century) didn’t understand addiction as a disease. Since Ji kept confessing the same sin, the priest thought, that was evidence that he had no firm purpose of amendment, no desire to do better.

Without resolve to repent, sincere remorse, and resolve to sin no more, confession is invalid, and absolution, required for receiving the Eucharist, is denied.

After a few years, Ji’s confessor told him to stop coming back until he could fulfill the requirements for confession. For some, this might have been an invitation to leave the Church in anger or shame, but for all his fallenness, Ji knew himself to be loved by the Father and by the Church. He knew that the Lord wanted his heart, even if he couldn’t manage to give over his life. He couldn’t stay sober, but he could keep showing up.

And show up he did, for 30 years. For 30 years, he was unable to receive the sacraments. And for 30 years he prayed that he would die a martyr. It seemed to Ji that the only way he could be saved was through a martyr’s crown.

In 1900, when the Boxer Rebels began to turn against foreigners and Christians, Ji got his chance. He was rounded up with dozens of other Christians, including his son, six grandchildren, and two daughters-in-law. Many of those imprisoned with him were likely disgusted by his presence there among them, this man who couldn’t go a day without a hit. Surely he would be the first to deny the Lord.

But while Ji was never able to beat his addiction, he was, in the end, flooded with the grace of final perseverance. No threat could shake him, no torture make him waver. He was determined to follow the Lord Who had never abandoned him.

As Ji and his family were dragged to prison to await their execution, his grandson looked fearfully at him. “Grandpa, where are we going?” he asked. “We’re going home,” came the answer.

Ji begged his captors to kill him last so that none of his family would have to die alone. He stood beside all nine of them as they were beheaded. In the end, he went to his death singing the Litany of the Blessed Virgin Mary. And though he had been away from the sacraments for decades, he is a canonized saint.

St. Mark Ji Tianxiang is a beautiful witness to the grace of God constantly at work in the most hidden ways, to God’s ability to make great saints of the most unlikely among us, and to the grace poured out on those who remain faithful when it seems even the Church herself is driving them away.

On July 9, the feast of St. Mark Ji Tianxiang, let’s ask his intercession for all addicts and for all those who are unable to receive the sacraments, that they may have the courage to be faithful to the Church and that they may always grow in their love for and trust in the Lord. St. Mark Ji Tianxiang, pray for us!”

Litany of the Blessed Virgin Mary

Lord, have mercy on us. Christ have mercy on us.
Lord, have mercy on us. Christ hear us
Christ, graciously hear us.

God the Father of heaven, Have mercy on us.
God the Son, Redeemer of the world, Have mercy on us.
God the Holy Spirit, Have mercy on us.
Holy Trinity, One God, Have mercy on us.

Holy Mary, Pray for us.
Holy Mother of God, Pray for us.
Holy Virgin of Virgins, Pray for us.
Mother of Christ, Pray for us.
Mother of the Church, Pray for us.
Mother of Divine Grace, Pray for us.
Mother most pure, Pray for us.
Mother most chaste, Pray for us.
Mother inviolate, Pray for us.
Mother undefiled, Pray for us.
Mother most amiable, Pray for us.
Mother most admirable, Pray for us.
Mother of Good Counsel, Pray for us.
Mother of our Creator, Pray for us.
Mother of our Savior, Pray for us.
Mother of mercy, Pray for us.
Virgin most prudent, Pray for us.
Virgin most venerable, Pray for us.
Virgin most renowned, Pray for us.
Virgin most powerful, Pray for us.
Virgin most merciful, Pray for us.
Virgin most faithful, Pray for us.
Mirror of justice, Pray for us.
Seat of wisdom, Pray for us.
Cause of our joy, Pray for us.
Spiritual vessel, Pray for us.
Vessel of honor, Pray for us.
Singular vessel of devotion, Pray for us.
Mystical Rose, Pray for us.
Tower of David, Pray for us.
Tower of ivory, Pray for us.
House of gold, Pray for us.
Ark of the Covenant, Pray for us.
Gate of Heaven, Pray for us.
Morning star, Pray for us.
Health of the Sick, Pray for us.
Refuge of sinners, Pray for us.
Comforter of the afflicted, Pray for us.
Help of christians, Pray for us.
Queen of angels, Pray for us.
Queen of patriarchs, Pray for us.
Queen of prophets, Pray for us.
Queen of apostles, Pray for us.
Queen of martyrs, Pray for us.
Queen of confessors, Pray for us.
Queen of virgins, Pray for us.
Queen of all saints, Pray for us.
Queen conceived without original sin, Pray for us.
Queen assumed into Heaven, Pray for us.
Queen of the Holy Rosary, Pray for us.
Queen of families, Pray for us.
Queen of peace, Pray for us.

Lamb of God, Who takest away the sins of the world, Spare us, O Lord.
Lamb of God, Who takest away the sins of the world, Graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world, Have mercy on us.

Pray for us, O Holy Mother of God, That we may be made worthy of the promises of Christ.

Let us pray- Grant, we beseech Thee, O Lord God, that we Thy servants may enjoy perpetual health of mind and body, and by the glorious intercession of the Blessed Mary, ever Virgin, be delivered from present sorrow and enjoy everlasting happiness. Through Christ Our Lord. Amen


-by Erik Durant, 2017, 3/4 scale, 42 in high


-by Brian Fraga, contributing editor to Our Sunday Visitor

“The opium pipe rests in the half-open hands of St. Mark Ji Tianxiang, who looks up to heaven, as if to plead, “Please, take this away from me.”

“He holds it out in a sort of way like, ‘I don’t want this thing,’” said Erik Durant, a Massachusetts-based artist who designed a striking sculpture of the 19th-century Chinese layman who died as a martyr in 1900.

Durant told Our Sunday Visitor that he created the sculpture a few years ago after a local parish priest reached out to him. Biographical details were scarce.

“Basically all I got was the timeframe when he lived, that he was a known opium user for over 30 years and that because of the drug usage, he never received Communion yet continued to regularly go to church,” Durant said.

Father David Deston, a priest of the Diocese of Fall River, Massachusetts, saw in St. Mark Ji a symbol of hope for people struggling with drug addiction.

“His story is amazing, just absolutely amazing,” Father Deston said. “It’s one that I think should be out there more.”

St. Anne Church and Shrine

St. Anne Shrine at 818 Middle Street in Fall River, Massachusetts, houses the statue of St. Mark Ji Tianxiang. The main church was closed in May 2015 when a large piece of plaster fell off the wall during a Mass. The church ceased to be a diocesan parish when it closed Nov. 25, 2018. The St. Anne Preservation Society is raising funds to stabilize the building and restore the building as a shrine. The Diocese of Fall River and the St. Anne’s Preservation Society entered into an agreement on July 1, 2019, through which the shrine will be under the care and oversight of the society. The basement shrine reopened July 4. Masses will be celebrated a minimum of twice per year. The shrine is open Monday through Sunday, 8 a.m. to 5 p.m. for the recitation of the Rosary, Bible study and special programs.

Denied the Eucharist

St. Mark Ji Tianxiang struggled with opium addiction for almost half of his 66 years of life. A committed Catholic, he continually confessed to smoking opium, but the graces of the sacrament were not enough to deliver him from his addiction.

“He was definitely hooked. He was hooked on what was essentially a pure form of heroin for decades,” said Michael Rayes, a Catholic counselor in Phoenix.

St. Mark Ji’s confessor — without the benefit of modern science that has revealed drug addiction to be a disease that changes brain chemistry — eventually withheld absolution because he did not believe that St. Mark Ji had a firm purpose of amendment to stay away from the opium pipe.

For the last 30 years of his life, St. Mark Ji was denied the reception of the Eucharist, but he still grew in holiness.

“He never gave up, even when he couldn’t really have a full sacramental experience,” Rayes said. “I’m sure he made plenty of spiritual communions, and that must have hurt his heart.”

Believing that martyrdom was his only way to heaven, St. Mark Ji prayed for and received the martyr’s crown when he was killed during the anti-Christian persecutions of the Boxer Rebellion.

“Here, you have St. Mark Ji, who stops receiving the Eucharist, and yet he’s still a saint who was growing spiritually,” said Dr. Gregory Bottaro, executive director of the Catholic Psych Institute, a Catholic psychology practice based in Connecticut.

Bottaro told Our Sunday Visitor that St. Mark Ji’s complicated life challenges modern Catholics to think deeper and “outside the box” about the Communion of Saints, life, holiness, the sacraments and the Catholic faith itself.

“It’s stories like his that help to recalibrate our sense of humanity and our relationship with God,” Bottaro said.

Gripped by addiction

The short official biographies indicate that St. Mark Ji Tianxiang was born in 1834 in the apostolic vicariate of Southeastern Zhili, China. He was raised in a Christian family and grew up to become a physician and a respected member of his community.

As a doctor, St. Mark Ji served the poor for free. However, in his mid-30s, he became ill with a serious stomach ailment and treated himself with opium, which was a common pain medicine, but it was but highly addictive.

St. Mark Ji soon was gripped by opium addiction, which in 19th-century China was considered to be shameful and a grave scandal. Similar to how heroin addicts today often are reviled and called junkies, opium addicts then in China were scorned.

Black-and-white photos of Chinese opium addicts from the late 1800s show they were often gaunt, with hollowed-out eyes, sunken cheekbones and the outlines of their rib cages clearly visible through the skin.

“They’re all emaciated and almost skeletal looking,” said Durant, who studied 19th-century photographs of Chinese opium addicts to get an idea of how St. Mark Ji may have looked after 30 years of smoking opium.

“I basically came up with an amalgamation,” Durant said. “I used my knowledge of anatomy and had a model pose for a general gesture. I basically stripped the muscle off that person in order to come up with an image.”

St. Mark Ji prayed for deliverance, but the chains of addiction were never removed from him. Still, he fought it, frequently going to confession. But after a few years, the priest to whom St. Mark Ji confessed told him to stop coming back until he was serious about stopping his sin.

“One of the elements that struck me about his story was his support system did not understand his addiction, and essentially they rejected him,” said Rayes, who chose St. Mark Ji as the patron for his counseling practice, Intercessory Counseling & Wellness in Phoenix.

Today, priest-confessors have the benefit of modern science and psychology when it comes to understanding that drug addiction is a disease. In light of that understanding, Bottaro said the Church is “constantly developing” in its application of eternal truth.

“Obviously, truth doesn’t change, but the depth of understanding matures,” Bottaro said. “And here you have a perfect example where we didn’t have the sort of human understanding of science, from brain science studies and social psychology, of understanding the effect of drugs and understanding what’s happening in the brain.”

Being denied access to the sacraments and shunned by one’s community would arguably be enough to discourage most people from wanting to be involved with the Church. But St. Mark Ji remained a practicing Catholic, even if he could not beat his addiction.

“The Church, his confessors, didn’t understand the nature of addiction, and yet he persevered in his faith,” Rayes said. “So that, I think, is a really strong example for those today who are struggling with addiction, because you can feel so alone.”

“He did what he thought was the right thing to do,” Father Deston added. “He struggled to live a good life. He attended Mass regularly. He never stopped believing in God’s mercy. I think his martyrdom just grew out of his own faith. It wasn’t a means to an end for him.”

Martyrdom

Between 1899 and 1901, toward the end of the Qing dynasty, the Boxer Rebellion broke out in China as Chinese nationalists cracked down against foreigners and Christians. During the two-year uprising, more than 32,000 Chinese Christians and 200 foreign missionaries were massacred.

In 1900, the Boxers arrested St. Mark Ji, rounding him up with dozens of other Christians, including his son, six grandchildren and two daughters-in-law. At trial, St. Mark Ji was given the opportunity to apostatize, but he refused.

He was led to his execution with the other members of his family on July 7, 1900. He begged his captors to kill him last so that none of his relatives would die alone. As he awaited his own death, he sang the Litany of the Blessed Virgin Mary.

“When we have this story of St. Mark, it’s so out there that that’s it’s almost impossible to tidy it up and make it neat and pretty for a little prayer card,” Bottaro said. “His story is so central on the messiness of his life that you can’t avoid that aspect of it.”

Sainthood

Pope Pius XII beatified St. Mark Ji along with 120 other Chinese martyrs on Nov. 24, 1946. St. Pope John Paul II canonized him on Oct. 1, 2000. His feast day is July 9.

In more recent years, St. Mark Ji’s life story has resonated with many who have been affected by the national opioid crisis. According to the National Institute on Drug Abuse, more than 130 people in the United States die each day after overdosing on opioids.

For many today who suffer from drug addiction, and people who see their loved ones struggling with the disease, St. Mark Ji has become a patron.

“People would leave notes by his statue. Occasionally, I would straighten them up and read them. Many of them were just heartbreaking, where people were talking about their own struggles or asking for prayers for their loved ones,” said Father Deston, who had the statue of St. Mark Ji placed in his former parish’s basement shrine.

Durant said a priest in Pittsburgh called him and asked for a copy of the sculpture. Employees from an addiction center in New Hampshire traveled to St. Anne Shrine in Fall River, Massachusetts, to see the statue.

“I think he’s a fascinating and important character,” Durant said.

“Drug addiction, then or now, is one of the issues of our time,” Durant said. “It’s so big, affecting so many people. It affects all ages, races, socioeconomic status. It affects all of us. It’s important, whether you’re Catholic or not.”

I am a member of Al-anon, attending weekly meetings for over a year now, when not pandemic bound.  The Catholic Church views substance abuse as a sin, even though a disease of the mind and body. There are many kinds of addictions. They are in conflict with the freedom of God’s children, the gift of life and the goodness of life, all created from and by the goodness of God Himself. Addicts today are not excluded from the sacraments because they are addicts. However, a sincere Act of Contrition, immediately, and the sacrament of reconciliation should be sought quickly, to remain as much in the state of grace as possible considering mortality.

“Therefore, in order to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me.  Three times I pleaded with the Lord to take it away from me.  But He said to me, “My grace is sufficient for you, for My power is made perfect in weakness.” Therefore, I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.  That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.” -1 Cor 12:7-10


-please click on the image for greater detail

St Mark Li Tianxiang is called the ‘trier’ because he never gave up trying to overcome his addiction and be able to receive the sacraments again.

Nonetheless, Mark always attended Mass and lived a truly committed and devout Catholic life. It is said that he helped the sick and dying free of charge or only ever accepted what his patients were able to give him for his service.

St Mark Li Tianxiang, pray for us!!! Intercede with God on our behalf for whatever obstacles prevent us from being good servants of the Lord, particularly those sins to which we are truly addicted (pride, greed, wrath, envy, lust, gluttony, sloth, substance abuse, timidity, tepidity, lukewarmness in Your service, fear, etc.) or cannot rid ourselves of through His most generous and powerful grace; such is our too, too strong attachment to our sins. Jesus, help us!!! Jesus, save us!!!

Love, & His healing,
Matthew

Jul 19 – St Macrina the Younger (330-19 Jul 379 AD) – sister of Sts Gregory of Nyssa, Basil the Great & Gregory Nazianzus

Her father arranged for her to marry but her fiancé died before the wedding. After having been betrothed to her fiancé, Macrina did not believe it was appropriate to marry another man, but saw Christ as her eternal bridegroom.  Instead, she devoted herself to her religion, becoming a nun.

When all her siblings had grown, including Sts Basil the Great & St Gregory Nazianzus, and left the parental home, Saint Macrina convinced her mother, Saint Emilia, to leave the world, to set their slaves free, and to settle in a women’s monastery. Several of their servants followed their example. Having taken monastic vows, they lived together as one family, they prayed together, they worked together, they possessed everything in common, and in this manner of life nothing distinguished one from another.

After the death of her mother, Saint Macrina guided the sisters of the monastery. She enjoyed the deep respect of all who knew her. Strictness towards herself and temperance in everything were characteristic of the saint all her life. She slept on boards and had no possessions. Saint Macrina was granted the gift of wonderworking. There was an instance (told by the sisters of the monastery to Saint Gregory of Nyssa after the death of Saint Macrina), when she healed a girl of an eye-affliction. Through the prayers of the saint, there was no shortage of wheat at her monastery in times of famine.

Macrina had a profound influence upon her brothers and her mother with her adherence to an ascetic ideal. Her brother Gregory of Nyssa wrote a work entitled Life of Macrina in which he describes her sanctity throughout her life. Macrina lived a chaste and humble life, devoting her time to prayer and the spiritual education of her younger brother, Peter. Gregory presents her as one who consciously rejected all Classical education, choosing instead devoted study of Scripture and other sacred writings.

In 379, Macrina died at her family’s estate in Pontus, which with the help of her younger brother Peter she had turned into a monastery and convent. Gregory of Nyssa composed a “Dialogue on the Soul and Resurrection” (peri psyches kai anastaseos), entitled ta Makrinia (P.G. XLVI, 12 sq.), to commemorate Macrina, in which Gregory purports to describe the conversation he had with Macrina on her deathbed, in a literary form modelled on Plato’s Phaedo. Even on her deathbed, Macrina continued to live a life of sanctity, as she refused a bed, and instead chose to lie on the ground.

Saint Macrina is significant in that her brother, Saint Gregory of Nyssa, was able to set standards for being a holy Early Christian woman. He believed that virginity reflected the “radiant purity of God.”

Universalism

Universalists, including Hosea Ballou and J. W. Hanson, claim Macrina as a Universalist in her teachings, citing works which they believe demonstrate Macrina’s belief that the wicked would all eventually confess Christ.

Troparion — Tone 8

The image of God was truly preserved in you, O Mother, / For you took up the Cross and followed Christ. / By so doing, you taught us to disregard the flesh, for it passes away, / But to care instead for the soul, since it is immortal. / Therefore your spirit, O Holy Mother Macrina, rejoices with the Angels!

Love & faith,
Matthew

Jul 26 – Bl Robert Nutter, OP, (1550-1600) – Priest & Martyr


-Bl Robert Nutter, St Dominic’s Church, Washington, DC


-by Br Titus Mary Sanchez, OP

His demeanor was uncharacteristic of a man to be hanged, drawn, and quartered. An eye-witness to Robert Nutter’s execution wrote that he went “to the gallows, with as much cheerfulness and joy as if he had been going to a feast, to the astonishment of the spectators” (Modern British Martyrology, 197).

Cheerfulness and joy? In the face of death? Did he not know that in a few moments he was to have his beating heart torn out of his chest? Surely he had gone mad! The execution of this subversive and treasonous Englishman was supposed to extinguish his hope, not cause it to burst forth in euphoric praise of God!

“Blessed are you when men hate you … Rejoice in that day, and leap for joy, for behold your reward is great in heaven.” (Lk 6:22-23)

Blessed Robert Nutter is counted among the Douai martyrs, a group of English Catholic priests martyred in 16th and 17th century England. Each of these men was trained at a single English seminary in Douai, a city in northern France. It briefly relocated to Rheims for about 15 years, at which time Nutter received his theological formation. Why France? In an effort to eradicate Catholicism from the country, the English crown had forcibly closed and repurposed all churches, schools, and seminaries. In effect, they attempted to abolish the Catholic Church in England—no small feat.

The Douai seminary was established for the purpose of training Englishmen to be diocesan priests so that they could return as missionaries to their homeland, where the Church was enduring severe persecution. Indeed, during this time, agents of the British crown systematically hunted down, arrested, tortured, and executed Catholic priests, charging them with high treason. Before being put to death, these priests could spend years in prison; interestingly enough, it was during this time that Nutter professed vows as a Dominican friar.

Of the 300 priests ordained at the Douai seminary during this period, 158 were put to death for bringing the sacraments back to their fellow countrymen. One could be so bold as to say that Robert Nutter and the Douai martyrs were not only ordained to be priests, but martyrs as well: they knew that their priesthood would likely culminate in the shedding of their blood. In perfect conformity to Jesus Christ—the Eternal High Priest—priests like Robert Nutter knew the stakes, but counted them as nothing compared to possessing the heart of Christ and bringing the sacraments to souls.

It is difficult to imagine the mindset of men like Nutter. In the depths of his heart, he desired to be a priest of Jesus Christ. He knew that he would be despised by his own government. He knew that while living out his priesthood, he would do so secretly, always aware that someone—anyone—could betray him. He realized that this could very well mean his own death, a death that would come only after gruesome periods of torture. If he survived, there would be no recognition or thanks from those he served.

Therein lies the aim of priesthood: to forget yourself, to become another Christ, and to mount the cross for the salvation of souls—so as to make present once again the saving mysteries of God. Nutter knew that the ultimate reason for his priesthood and martyrdom was the salvation of the Englishmen he served.

What can the priest of today learn from a man like Nutter?

Without hesitation, he ought to learn that as a priest, his life and his heart are no longer his own. Instead, his life and his heart belong to Christ alone. Conversely, in an abundantly generous grace, Christ offers his own Sacred Heart to his priest, so that he may live and love as another Christ. The priest who does not have the heart of Christ approaches “in sheep’s clothing, but underneath is a ravenous wolf” (Jn 7:15). Pray and fast often that our priests’ hearts would be conformed to the crucified heart of Christ!

Given the nature of being hanged, drawn, and quartered, it is quite plausible that Nutter would have actually seen the hands of his executors reaching into his chest to cut out his heart. Every priest, martyr or not, should cry out the words: “I give you everything Jesus! I give you my very own heart! You may have all!”

Bl. Robert Nutter, pray to the good Lord for us, and ask him to send holy priests who, by an interior martyrdom of the heart, are willing to make as their only desire the salvation of souls.”

Love,
Matthew

July 31 – Examen


-by Br Cornelius Avaritt, OP

“Today, people live busy lives. We are surrounded by noise and distractions as we hustle off to work or school…and then back to home…only to rush off in the evening for another meeting or another social event. We like to be busy. We continue this rhythm of life because being busy often makes us feel important. If we are successful in this busyness, the world tells us to keep going and to do more things. The feeling of accomplishment is rewarding, but it can also distract us from seeing how God is acting in our lives. If all our actions are directed toward self-gratification, aren’t we somehow missing the mark?

At the end of the day, are you able to look to the Lord and say I did it all for you, or were your actions today directed toward your own interests? If you are endlessly busy with the latter, you will eventually fatigue and find yourself looking for God. A good habit to develop is finding a way to withdraw from the busyness of everyday life and focus on God through prayer. Thankfully, we have many saints who can help us combat the endless busyness of life.

Today the Church celebrates the feast day of St. Ignatius of Loyola, founder of the Society of Jesus (Jesuits) and a man of perseverance in the spiritual life. St. Ignatius was a soldier who converted to the Faith, and thus became a soldier for Christ. As a soldier charges into battle to fight for the good of society, St. Ignatius charged into the battle of the spiritual life. In that same vein, the spiritual battle cry of the Jesuit Order is Ad majorem Dei gloriam, which means “for the greater glory of God.” Many of St. Ignatius’s writings aimed to give all glory to God. As a result, they have been used by many to direct their lives in the knowledge and love of God. The Spiritual Exercises, his most notable work, is one such work that has helped people advance in the spiritual life.

In the opening line of the Spiritual Exercises, St. Ignatius writes that “Human beings are created to praise, reverence, and serve God our Lord, and by means of this to save their souls.” This line from St. Ignatius expresses the importance of turning toward Christ in all our actions. One particular prayer that comes from the Spiritual Exercises and helps one to pull away from the busyness of life is the daily examination of conscience, otherwise known as the Daily Examen.

The Daily Examen is a recollective prayer where one recalls the events that happened throughout his or her day. It is easy to develop a habit of praying the Daily Examen by practicing it through a few short steps. The first step is to acknowledge the presence of God and to give thanks to him. The second step is to acknowledge where one fell short in giving God glory through our actions or inactions. The last step is to resolve to do better with the help of God’s grace the next day. The prayer is simple in its application and yet effective in keeping one grounded in the spiritual life. Developing the habit of praying the Daily Examen can help one stay accountable to God in the spiritual life. This accountability bears fruit in the form of a friendship with God.

The Examen and other meditative prayers (when done well and consistently) allow us to pull away from all the busy distractions of life, and turn our attention to God and His loving providence. Fidelity to daily prayer leads to a deeper friendship with God and the closer we are with God, the better we can offer our daily lives to Him as a spiritual soldier (like St. Ignatius) and friend.”

Love, AMDG
Matthew

July 21, 1773-Aug 7, 1814: Suppression of the Society of Jesus


-statue of St Ignatius of Loyola, SJ, Church of the Gesù, Rome, please click on the image for greater detail


-by Steve Weidenkopf

“Stunned by the rapid advance of the Protestant Revolution, the Church began its much-needed reform with the ecumenical council at Trent (1545-1563). The council that would lay the foundation for the Catholic Reformation followed another important development, when in 1540 Pope Paul III approved the Society of Jesus. The Jesuits, as they would be called, began their work several years prior in Paris, when Ignatius Loyola and several companions (including Francis Xavier) pledged to live the evangelical counsels (poverty, chastity, obedience) and to go to Rome and place themselves at the service of the pope.

Ignatius envisioned his new order would participate in the reform of the Church by focusing on education (catechesis) and encouraging the laity to participate frequently in the sacraments, especially confession and the Eucharist. This focus led to a multitude of Jesuit teachers and missionaries serving in heavily Protestant territories and in far-flung places of the world that had never heard the Gospel, all to win souls for Christ.

Although the Jesuit formation process was long and life in the Society was difficult, men joined by the thousands. The Society established universities throughout Christendom in order to form both members of the order and Catholic laity to participate fully in the Catholic Reformation. The small group began by St. Ignatius and his companions became a powerful and influential element within the Church and Christendom within a century of the founder’s death in 1556. By the eighteenth century, there were over 20,000 Jesuits running nearly seven hundred universities, colleges, and seminaries. The Society contributed to the prestige of secular rulers and the papacy but its influence was not universally appreciated. Anti-religious intellectuals and absolutist-minded monarchs became wary, envious, and ultimately opposed to the Jesuits.

René Decartes’s (1596-1650) philosophical writings, likely without his intent, sparked a movement opposed to the Church and its understanding of philosophy. By the eighteenth century, the “age of reason” and “enlightenment” produced a crop of thinkers, writers, and politicians radically opposed to the Church and its influence in the world. François-Marie Arouet (1694 – 1778), known by his pen name Voltaire, was one such individual. Although educated by Jesuits, Voltaire embraced anti-Catholic beliefs and worked tirelessly to destroy the “infamous thing,” his moniker for the Church. Voltaire recognized the only way to limit the Church’s influence and bring about a secular society was to take control of the institutions of higher learning in Europe, which required the destruction of the Jesuits. He boasted that with the Jesuits defeated, “there will be nothing left of the Church.” In order to further their agenda, Enlightenment thinkers began a concerted campaign against the Society of Jesus.

Many secular rulers were wary of the Jesuits due to their outsized influence and their independence. Jesuits were fiercely loyal to the pope, whom many kings saw as a foreign prince intent on meddling in their internal affairs. As these monarchs focused on creating a centralized state, they increasingly saw the Jesuits as an obstacle to their plans. Frustrated and irritated by the Jesuits, several secular rulers in the eighteenth century placed intense political pressure on the Roman pontiffs to do something about the meddlesome Society. However, these rulers did not wait for papal activity, as many began their own campaigns of suppression and expulsion.

King Joseph I (r. 1750 – 1777) desired to reform Portugal so that it could be a leading power in Western Europe. He placed great power and authority in the hands of Sebastião José de Carvalho e Melo, known as the Marquis de Pombal, in order to accomplish this task. Believing the Jesuits to be a threat, Pombal began a concerted propaganda campaign directed at creating a negative image of the Jesuits in the minds of the king and the Portuguese people. In 1759, Pombal convinced the king to sign a decree denouncing the Society and ordering their expulsion from Portugal and its overseas territories.

The next attack on the Society came from France, the “Eldest Daughter of the Church.” The Paris Parlement, the most important of thirteen provincial appellate courts charged with registering and approving royal decrees, initially restricted French subjects from entering the Society and banned Jesuits from teaching theology, then prohibited citizens from attending Jesuit schools. The Parlement’s anti-Jesuit declarations culminated in 1764, when King Louis XV (r. 1715-1774) signed a decree expelling the Jesuits from France and its dominions.

Recognizing the serious threat to the Society and the Church as a whole posed by such attacks, Pope Clement XIII (r. 1758-769) defended the Society its role and mission in the Church in the bull Apostolicum pascendi in 1765. Despite the papal defense, the attack on the Society from European secular rulers continued. In Spain, Ignatius’s nation of origin, the Jesuits came under fire from Bernardo Tanucci, a chief minister and advisor in Naples to King Charles III (r. 1759-1788). Tanucci despised the Jesuits and the Church and continually sought to limit the power and influence of both. He convinced the king to order the expulsion of all Jesuits from Spain and its colonies in 1767.

In only twelve years, the Society was ruthlessly persecuted in three countries where it had been highly effective and influential. The Jesuits, once the champions of the Catholic Reformation and a powerful and prominent group within the Church and Europe, were dazed and weakened, but their greatest defeat was yet to come.

Giovanni Vincenzo Antonio Ganganelli was educated by the Jesuits as a young man and discerned a religious vocation. He entered the Conventual Franciscans in 1723, taking the religious name Lorenzo. He was ordained to the priesthood and pursued advanced academic studies, earning a doctorate, and teaching at a university. Pope Clement XIII, who had befriended Fr. Ganganelli, made him a cardinal at a time when the Jesuit controversy dominated the pontificate. The conclave to elect Clement’s successor met in the face of a formal request from the rulers of Portugal, France, Spain, and Naples to suppress the order.


-St Ignatius of Loyola, SJ, by Peter Paul Reubens, please click on the image for greater detail

Several cardinals believed suppression was the only viable alternative to bring peace between the Church and those kingdoms. There was much debate within the conclave but eventually the cardinals elected Ganganelli, who took the name Clement XIV (r. 1769-774). Clement XIV hoped to resolve the Jesuit question peacefully but was under intense political pressure throughout his pontificate. After a failed attempt to placate the anti-Jesuit secular powers through harsh measures against the Society, he issued the brief Dominus ac Redemptor on July 21, 1773, which formally suppressed the Society of Jesus.

It was, as historian Eamon Duffy wrote, “the papacy’s most shameful hour.” Clement partially blamed his action on the Society itself for sowing seeds of dissension and discord among secular rulers and other religious orders. Sadly, the pope ordered the arrest and imprisonment of the Superior General of the Society, Lorenzo Ricci, in Castel Sant’Angelo, where he later died. Clement XIV’s action against the Society left such a significant blot on the history of the papacy that no pope since has taken the name Clement.

Although the suppression was universal, there were areas where the Jesuits continued to operate unimpeded (especially in areas with non-Catholic monarchs). The monarchical world was turned upside down by the creation of the United States and the French Revolution in the late eighteenth century. Desperate to revive Catholic higher education and reigning during a time when the Church no longer faced opposition from the same secular authorities that clamored for the Society’s suppression, Pope Pius VII (r. 1800-1823) re-established the Jesuits on August 7, 1814. Once more, the sons of Ignatius were allowed to operate universities, colleges, and undertake missionary adventures.

The forty-one years of suppression were a dark time in the history of the Society, but the vision of St. Ignatius and his companions could not be forever dimmed.”

Love, and AMDG,
Matthew

Jul 14 – Bl Richard Langhorne, Esq., (1624-1679), Husband, Father, Martyr – O blessed news!!

The Popish Plot was a conspiracy alleged and purported by Titus Oates, “Titus the Liar”, that between 1678 and 1681 gripped the Kingdoms of England and Scotland in anti-Catholic hysteria. Oates alleged that there was an extensive Catholic conspiracy to assassinate Charles II, accusations that led to the executions of at least 22 men and precipitated the Exclusion Bill Crisis. Eventually Oates’s intricate web of accusations fell apart, leading to his arrest and conviction for perjury.

Blessed Richard Langhorne (c. 1624 – 14 July 1679) was a lawyer executed as part of the Popish Plot. “The Honourable Society of the Inner Temple”, commonly known as Inner Temple, is one of the four Inns of Court (professional associations for barristers/lawyers and judges) in London. To be called to the Bar and practice as a lawyer in England and Wales, a person must belong to one of these Inns. Bl Richard Langhorne was admitted to the Inner Temple in May 1647 and called to the bar in November 1654. He provided legal and financial advice for the Jesuits.  Blessed Richard followed his father into the practice of law.

Blessed Richard married Dorothy Legatt of Havering, Essex, England, a Protestant; they lived on Shire Lane in London, had two sons, Charles and Francis, both of whom became priests. Part of Richard’s work was to advise the local Jesuits on legal and financial matters, which would come back to haunt him. His sons, due to the Reformation, had to pursue their seminary training outside of England. They attended the English College (for English students) at St Omer run by the Jesuits.

Oates, at first, attended Cambridge. There he gained a reputation for being fanatically hypocritical and sanctimonious, and homosexual.  Not a good student, Oates was called “a great dunce” by his tutor.

By falsely claiming to have a degree, Oates gained a license to preach from the Bishop of London. On 29 May 1670 he was ordained as a priest of the Church of England. During this time Oates accused a schoolmaster in Hastings of sodomy with one of his pupils, hoping to get the schoolmaster’s post. However, the charge was shown to be false, and Oates himself was soon facing charges of perjury, but he escaped jail and fled to London. In 1675 Oates became a chaplain in the Royal Navy. Oates was soon accused of buggery, which was a capital offense, and spared only because of his clerical status. He was dismissed from the navy in 1676.

In August 1676, Oates was arrested in London and returned to Hastings to face trial for his outstanding perjury charges, but he escaped a second time and returned to London. With the help of the actor Matthew Medburne, he joined the household of the Catholic Henry Howard, 7th Duke of Norfolk, as an Anglican chaplain to those members of Howard’s household who were Protestants. He soon lost this position.

On Ash Wednesday in 1677 Oates was received into the Catholic Church. Oates was involved with the Jesuit houses of St Omer in France and the Royal English College at Valladolid in Spain. Oates was admitted to a course in Valladolid through the support of Richard Strange, SJ, head of the English Province, despite a lack of basic competence in Latin.  He later claimed, falsely, that he had become a Catholic Doctor of Divinity. His ignorance of Latin was quickly exposed, and his frequently blasphemous conversation and attacks on the monarchy shocked both his teachers and the other students. Thomas Whitbread, SJ, the new Provincial, took a much firmer line with Oates than had Strange and, in June 1678, expelled him from St Omer. Oddly, at the same time, Oates agreed to co-author a series of anti-Catholic pamphlets with Israel Tonge, whom he had met through Oates’ father. When he returned to London, he rekindled his friendship with Tonge. Oates explained that he had pretended to become a Catholic to learn about the secrets of the Jesuits.

In October 1677, Charles Langhorne entrusted Oates with a letter to his father. Oates returned to St Omer with a letter from Richard thanking the Jesuits for all they had done for his sons.

Being Catholic, Richard was arrested on 15 June 1667, suspected of involvement in the great fire of London in September 1666, but was released. He was arrested again on 7 October 1678 and lodged in solitary confinement in Newgate Prison for eight months on suspicion of involvement in the Popish Plot of Titus Oates. Oates claimed, corroborated by William Bedloe, that Langhorne’s earlier correspondence dealt with treason.  Though Richard denied knowledge of any such thing, on 14 June 1679 he was found guilty of conspiring with the Jesuits to burn London, and sentenced to death.

As the result of a petition by his wife, a ‘true Protestant’, he received a month’s reprieve to tidy the affairs of his clients. He was executed at Tyburn, London, on 14 July 1679. According to the Benedictines at Tyburn Convent, “He declared on the scaffold at Tyburn, that not only a pardon, but many preferments and estates had been offered to him if he would forsake his religion. As the hangman was placing the rope round his neck, he took it into his hands and kissed it.”

This notice from The Tablet archives has this additional detail about his execution from a contemporary account:

“He then said, ‘Pray God bless his Majesty and this kingdom, and defend him from all his enemies ‘; and then prayed that there might be no more blood shed, and that God would forgive them that designed or rejoyced in his death, and suddenly added, ‘I shall say no more in publick.’ And presently applyed himself to his private devotions, and by some words which he spake lowder than ordinary it appeared that some of his prayers were in Latin and some in English. One near him saying, the Lord have mercy on his soul,’ he, turning to him, said, I thank you for your charity.’ Having continued about a quarter of an hour in his private ejaculations (prayers) (though the sheriff told him he might take half an hour if he pleased), he asked whether the rope were right. A while after he said, You need stay no longer for me.’ Upon which the cart was immediately drawn away, and the hangman, having struck him on the breast and pull’d his legs to dispatch him, he was stripp’d, and being quite dead, was cut down and the sentence executed upon him. . . .

“After his bowels were burnt and his body quartered according to his sentence, his corps was, by his Majesty’s most gracious order, delivered to his friends, who put it into a hearse, with escutcheons about it, and was afterwards interred in the Temple church, in which place he was once a student of the laws.”

“I am desirous to be with my Jesus. I am ready and you need stay no longer for me.” – Blessed Richard’s last words to his executioner

O Blessed News!!

-Bl Richard Langhorne

It is told me I must die.
O blessed news!
I must quit
Earth for Heaven.
My earthly prison for a liberty of joy,
My banishment for my true country.

I must pass
From time to eternity,
From misery to felicity,
From change to immutability.

I must go to fill
My spirit with a plenitude of light,
My will with a fullness of peace,
My memory with a collection of all goods,
My senses with a satiety of pleasures.

I go where I shall find
All things which I can desire,
Nothing which I can fear.
I shall no more want any good,
God shall be unto me all in all,
And my all for all eternity.

I shall see and I shall live,
I shall praise and I shall bless,
And this I shall forever do.

It is told me I must die,
Oh, what happiness!
I am going
To the place of my rest,
To the land of the living,
To the haven of security,
To the kingdom of peace,
To the palace of my God,
To the nuptials of the Lamb,
To sit at the table of my King,

To feed on His blessed sight,
To see what no eye hath seen,
To hear what no ear hath heard,
To enjoy what no mortal can conceive.
Amen.

Blessed Richard Langhorne, pray for us!!!!

Love,
Matthew

Jul 23 – St John Cassian (360-435 AD) – use BOTH hands!!!

Ambidextrous comes from the Latin word ambidexter, which, literally, means “right-handed on both sides”.


-by Br Philip Nolan, OP

“St. Paul often distinguishes between desires of the flesh and desires of the spirit, between those desires that entangle us with sin and those that draw us to God. These are at war within us, such that often we feel like St. Paul, who says “I do not do the good I want, but the evil I do not want is what I do” (Rom 7:19). Despite our repeated failures to do the good, our felt need to “seek peace and pursue it” (Ps 34:14) spurs us to look for some sort of resolution.

John Cassian, whose Conferences were among St. Dominic’s favorite reading, writes that we can pursue this interior peace by becoming spiritually ambidextrous. What does he mean? He writes in the sixth conference that “our inner man consists in two parts, or as I might say, two hands.” The right hand refers to “his spiritual achievements.” His left hand refers to “when he is involved in the turmoil of trials; when the desires of his flesh are inflamed by seething emotions and impulses.” (Sorry, lefties!)

While it might seem that the right hand has to overpower the left hand in order for us to be at peace, Cassian argues that we have to learn how to use the left hand as a right hand—we have to become spiritually ambidextrous.

“No holy person can be without what we call the left hand, but perfect virtue is discerned in the fact that by proper use he turns both into a right hand … He seizes the arms of patience from adversity for the sake of exercising his virtue, uses both hands as right hands, and, having triumphed in both respects, snatches the palm of victory from the left as much as from the right.”

We cannot help but experience temptation. Cassian suggests, however, that moments of temptation can be as beneficial to our movement towards God as moments of consolation and obvious grace. God allows temptation and offers consolation for the same reason—that we may be saved.

Our many temptations to sin can become opportunities for victory in the ongoing spiritual battle by which we participate in God’s redemption of us. If we rest in our spiritual achievements alone—in the gifts and virtues we have received—then we will soon grow complacent and slack. If we focus exclusively on our sin and weakness, we will soon despair of change. But wielding both hands, right and left, in the practice of patience and desire for God, we grow stronger and more resolute in our pursuit of Him.”

Love, all-thumbs,
Matthew

Jul 31 – St Ignatius of Loyola, SJ, (1491-1556) – Priest & Founder of the Society of Jesus

“Long before he instructed his followers to, “go forth and set the world on fire,” Ignatius was under his own fire of spiritual and physical combat. His leg was broken, as was his spirit. Legs take us to our destination, but Ignatius no longer knew where that destination was. His whole life he had perfected the profession of a soldier: exercise, training, wielding armor and weapons, imagining the enemy and visualizing victory.

Because he would never be a soldier again, he was convinced that his twenty-three years of life were useless, and that the rest of his life would be spend in the humiliation of defeat and the embarrassment of not being able to resurrect his former skills. On that same bed where he wished for death more than once, he would consider a different sort of death: a death to self.

His physical exercises were about to become his famed Spiritual Exercises; he would put on the full armor of God (Eph. 6:11), wield his word as a sword (Eph. 6:17), and use his imagination to envision himself in victory for heaven.

In order to become this person God created him to be, he knew he must reform himself first, and in a saying often ascribed to him he instructs the same of us: “He who goes about to reform the world must begin with himself, or he loses his labor.”

His Counter-Reformation labors started with himself, and although he accomplished much and his life can teach us copious lessons of Christian charity and virtue, he dominates in two principle areas: education and spirituality.

“The [Second Vatican Council] has considered with care how extremely important education is in the life of man and how its influence ever grows in the social progress of this age.” —Gravissimum Educationis

Sacred art depicting Ignatius usually depicts him studying, reading, writing. It might surprise some to learn, then, that for the first half of his life Ignatius was not an educated man. Though his intellect was strong and aptitude was high, our saint had less than grammar-level education at the age of twenty-three, just a few years before he formed the Society of Jesus and founded colleges. He placed little emphasis on structured learning, perhaps because he was a soldier, yet still came to be one of the most respected educators of his time.

What caused such a change?

The answer is not so simple. To understand what he did, we need to understand his story.

After his leg was shattered in a cannon-ball blast, Ignatius’s dreams of soldiery were gone. But as he said of himself in his autobiography, “his special delight was in the military life,” so if he could not do these things he at least wanted to fill his mind with the thoughts of others doing them. So Ignatius requested books about valiant knights and heroes of war, but there were none.

Instead he was handed The Life of Christ by Ludolph the Carthusian and a book about the lives of the saints. At first he was reluctant to read either but soon found himself engrossed in stories of the heroic virtue, if not quite of the kind he had sought.

After he was healed he continued to study and grow in devotion. He became a gifted street-teacher and built a small following. This drew the attention of the clergy. Around this time the Inquisition was rooting out any potential heresy or corrupted preaching, and without a degree or formal training Ignatius was looked at suspiciously. He was examined briefly by the Inquisition but they found no error in his interview and let him go—but did instruct him not to dress as if he were clergy. He was later summoned again, and again they found no error.

A last time he was examined by the Inquisition, whose verdict resulted in an interesting action by Ignatius. Each time prior, he had explained that he was not preaching or teaching novelties, but was simply conversing with small groups about holy and divine things, occasionally introducing his “exercises” still in development.

This time, he was questioned about his advice to others on faith and morals. In his own autobiographical words:

“So clear and exact was his explanation that his examiners could not find the least flaw in his doctrine. He was equally correct in the answer to the friar who proposed a difficulty in canon law. In every case he said that he did not know the decision of the professors.”

The tribunal’s final verdict was that Ignatius would be free to teach on matters of Christian doctrine, but not on sin or canon law. Not until the tribunal said, he completed four years of study.


-by Peter Paul Rubens, ca. 1600s

Love & Ignatian joy,
Matthew

Jul 5 – Wexford Martyrs: Bls Matthew Lambert, Robert Myler, Edward Cheevers, Patrick Cavanagh (Irish: Pádraigh Caomhánach), John O’Lahy, & 1 unknown


-Ireland, 1450

In the Pale (in red), (An Pháil in Irish) or the English Pale (An Pháil Shasanach or An Ghalltacht) the predominant religion was Catholic, and the Catholics saw a growing threat from the Protestant-dominated government, a perception supported by their marked decline in participation within the kingdom’s government. English-born Protestants increasingly occupied positions of authority. The people of the Pale resented taxes on their property for the government’s military policy against the Gaelic lords and rebellious Anglo-Irish. Troops were also billeted upon their lands. James Eustace’s father, Viscount Roland, had been imprisoned by the Elizabethan administration for his opposition, including for his refusal to pay taxes to the Protestant Church.

During the summer of 1580, James Eustace, Viscount Baltinglass, apparently prompted almost entirely by religious motives, raised forces in County Wicklow, in support of the Earl of Desmond’s separate uprising in Munster. The Viscount’s allies included clansmen led by Fiach McHugh O’Byrne. At first the revolt was successful, but Baltinglass did not coordinate his efforts with those of Desmond and could not sustain the conflict. He and his followers were outlawed. Forty-five were hanged in Dublin. James Eustace escaped to Munster, where Desmond was still in revolt. After Desmond was killed, Eustace left for Spain.

James Eustace, whose family had links with Clongowes Wood Castle, now a Jesuit boarding school near Dublin, joined the Earl of Desmond in the hope of putting Mary, Queen of Scots on the English throne. The attempt failed and Baltinglass had to escape to Spain, where he died. One of his brothers was executed in Dublin, two others fled the country and the Kilcullen family lost its lands and titles.

Pursued by English troops after the collapse of the Second Desmond Rebellion, James Eustace, 3rd Viscount of Baltinglass, and his chaplain, Father Robert Rochford, eventually found refuge with Matthew Lambert, a Wexford baker. Lambert fed them and arranged with five sailor acquaintances for safe passage by ship for them. Lambert was betrayed, along with sailors Patrick Cavanagh, Edward Cheevers, Robert Myler, John O’Lahy, and one other.

Lambert was betrayed, and he, Myler, Cheevers, Cavanagh, O’Lahy, and one other were captured, imprisoned, and tortured.  They refused to take the Oath of Supremacy and declare Elizabeth I of England to be the head of the Church. Thrown into prison, they were questioned about politics and religion. Lambert’s reply was: “I am not a learned man. I am unable to debate with you, but I can tell you this, I am a Catholic and I believe whatever our Holy Mother the Catholic Church believes.” They were hanged, drawn and quartered in Wexford on July 5, 1581.

Prayer:

Father in Heaven, You stir up men and women in every age to witness to Your truth. Our Faith is built on You as a rock. The Wexford Martyrs sealed their faith with their life’s blood. Give us courage and strength to follow their example and to witness to Your truth in everything we think, do or say. We make our prayer through Jesus Christ our Risen Lord for ever and ever. Amen.

Love,
Matthew

2nd miracle: Bl Pier Giorgio Frassati, OP, (1901-1925), Lay Dominican

blessed-pier-giorgio-frassati

-by Will Duquette, Aleteia

“In 2011, Kevin Becker fell from the second floor of a house he shared with a couple of college roommates, fracturing his skull in five places and damaging every lobe of his brain. After an emergency operation he lay stable but unresponsive for nine days. The doctors thought he wouldn’t live; and if he did he would suffer from gross cognitive deficits.

Less than three weeks after his injury he was wheeled to the door of the hospital, where he stood up, slung his bag over his shoulder, and walked to the car … tossing a football with his brother.

This is not the usual way.

A week after his injury, the doctors were talking of putting him into a medically induced coma, a last-ditch effort. Days later he opened his eyes, and was soon speaking, standing, and walking normally.

After Kevin left the hospital he went to physical rehab, and found that he was five steps ahead of the others there, including those who had been in recovery for six months to a year. On October 11th he took a battery of cognitive tests, and completed them in just two hours rather than the usual six. A month later, his doctor asked him how he thought he’d done. He answered, as he says he would have answered about any test he took, “I think I did OK.” The doctor told him he’d done “not just OK,” but as though he’d never been injured. He was cleared to return to college where he finished his degree; he now works making loans to small businesses.

Again, this is not the usual way.

I had the pleasure of hearing Kevin Becker speak about his experiences on October 29th of this year, at a celebration of the 800-Year Jubilee of the Dominican Order. During his coma, he remembers waking up in the house he shared with his friends, and hearing someone downstairs. That was odd; he says he’s always the first one up. He investigated, and in the living room he found a young man he didn’t know.

“Who are you?”

“I’m George, your new roommate.”

“That can’t be. I already have two roommates.”

“They aren’t around anymore.”

“Oh.”

He then spent a long timeless day with George. An ardent soccer player who hates staying indoors, Kevin kept trying to leave the house but George wouldn’t let him go. They fought about it, as if they were brothers, but George was adamant. He encouraged him to be patient. Kevin remembers passing the time by doing schoolwork—which he says would surprise anyone who knew him before his accident—and sitting on the couch with George playing a soccer video game called “FIFA.”

Eventually he awoke in the hospital.

Later, Kevin mentioned his new roommate to his mother, calling him a “good spirit.” After he described him his mother showed him a picture of a man he immediately recognized as George. It was a picture of Blessed Pier Giorgio Frassati that had been sent to his mother by a cousin, who suggested she ask for Frassati’s intercession. (Frassati, a Lay Dominican, died of polio in 1925 at the age of 24, after a life in which his family knew him mostly for his love of mountain climbing, and the poor of Turin knew him as their beloved friend and benefactor.) Becker’s mother did so, and placed the picture at his side. He woke the next day.

Pier Giorgio Frassati, was a model of charity, who annoyed his father by constantly “losing” pieces of his fine wardrobe, including shoes and coats. Kevin had never heard Pier Giorgio Frassati’s name before his accident.

They say that an encounter with a saint can change your life; it changed Kevin’s. Not only was he completely healed, he says that he’s better than he was before his injury. In school he’d always been the clown sitting in the back row making smart-aleck remarks and not paying attention to his schoolwork. From the moment he woke, his studies became important to him, and his grades improved remarkably.

The records of Kevin’s case have been sent to the Vatican; and his recovery may well be the miracle that leads to Frassati’s canonization. Kevin says he doesn’t care about that. He doesn’t know why God healed him as he did, but he’s determined that God’s work won’t be wasted. And he remains confident of George’s presence nearby, and sometimes hears his whispered voice in his ear.”

Love,
Matthew