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Catholic Saints & Feasts

Catholic Saints & Feasts

Von: Fr. Michael Black
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 "Catholic Saints & Feasts" offers a dramatic reflection on each saint and feast day of the General Calendar of the Catholic Church. The reflections are taken from the four volume book series: "Saints & Feasts of the Catholic Calendar," written by Fr. Michael Black.

These reflections profile the theological bone breakers, the verbal flame throwers, the ocean crossers, the heart-melters, and the sweet-chanting virgin-martyrs who populate the liturgical calendar of the Catholic Church.Copyright Fr. Michael Black Christentum Spiritualität
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  • March 3: Saint Katharine Drexel, Virgin (U.S.A.)

    March 3: Saint Katharine Drexel, Virgin (U.S.A.)
    Mar 1 2025
    March 3: Saint Katharine Drexel, Virgin (U.S.A.)
    1858–1955
    Optional Memorial; Liturgical Color: White (Violet when Lenten Weekday)
    Patron Saint of racial justice and philanthropists

    From riches to rags, she lived the Catholic dream

    Today’s saint wove in and out of oncoming traffic. She travelled north while everyone else was zooming south. Friends and acquaintances in her refined, educated, upper-class milieu glided past her in search of marriage, children, wealth, travel, security, and leisure. Katharine deftly avoided them and moved forward at her own deliberate pace, looking for poverty, chastity, obedience, solitude, and God. She turned down a marriage proposal, rejected a life of luxury, and resisted the expectations of her status. Katharine was deeply rooted in all things Catholic from her youth. She went from riches to rags, starting out immensely wealthy yet becoming progressively poorer with age. The classic American story is to begin with little, work hard, identify opportunity, live frugally, and ultimately attain success through sheer dint of effort. Saint Katharine Drexel’s father was immensely wealthy and powerful. He lived, even embodied, the American dream. His daughter lived the Catholic dream.

    One of the reasons why Saint Katharine ever became a nun in the first place was because a Pope did his job. In 1887, Katharine and her two sisters went to Rome and were received in audience by Pope Leo XIII. Having come into enormous inheritances upon their father’s recent death, the young ladies were financially supporting some Indian missions in the American West. Katharine asked the Holy Father if he could send some missionaries to staff these missions. The Pope responded like a wise and zealous priest. He asked Katharine to send herself. That is, he asked her to consider consecrating her own life to Christ as a missionary sister. The Pope’s words were a turning point. She sought spiritual counsel from trusted priests and saw the path forward. In 1889, her local newspaper ran the headline: “Miss Drexel Enters a Catholic Convent—Gives Up Seven Million."

    From that point on, Sister Katharine Drexel never stopped giving. Saint Teresa of Ávila said that one man and God make an army. With Saint Katharine Drexel, one woman and a fortune made an army. She founded an order, the Sisters of the Blessed Sacrament, with the counsel and encouragement of Saint Mother Cabrini. Her order began over a hundred missions and schools for American Indians and African Americans in the American South and West, including one of the first universities to admit racial minorities. Katharine was decades ahead of the civil rights movement which caught fire in the U.S. in the decade after her death. Sister Katharine spent a good part of her life on trains, travelling at least six months every year to visit her apostolates and the sisters who staffed them. Yet amid all this activity, she maintained an intense life of prayer. In this she emulated the balance typical of the greatest saints. Their concern for justice, not social justice, was rooted in a deep love of God present in the Blessed Sacrament. There was no duality in this. It wasn’t social work on one side and the sacraments and devotion on the other side. It was contemplation in action, love of God overflowing naturally into love of neighbor.

    After a life of generous self-gift, Saint Katharine suffered a major heart attack and spent the last twenty years of her life largely immobile, in prayer before the Blessed Sacrament. She had always retained the desire to become a contemplative, and it was granted, in a sense, in her last two decades. She died at a venerable age and was canonized by Pope Saint John Paul II in 2000. Saint John Neumann, the Bishop of Philadelphia who died just two years after Katharine was born in his diocese, was a poor immigrant who embodied the best of the first wave of immigrant Catholicism in the U.S. Katharine embodied a succeeding generation of homegrown Catholicism. She was an icon of a new era of Catholic Americans who would power the incredibly organized and vibrant early and mid-twentieth century Church in the U.S: Catholic educated, socially conscious, pope-friendly, sacramentally focused, wealthy, and very generous. Saint Katharine lived and died a model nun.

    Saint Katharine Drexel, intercede for all who love inordinately the things of this world. Your holy detachment from wealth and comfort freed you for a life dedicated to prayer and service. May we have that same detachment and that same commitment to God.
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    6 Min.
  • February 27: St. Gregory of Narek, Abbot and Doctor

    February 27: St. Gregory of Narek, Abbot and Doctor
    Feb 24 2024
    February 27: St. Gregory of Narek, Abbot and Doctor 950–c. 1003 Optional Memorial: Liturgical Color: White Widely venerated in Armenia A mystical eastern monk praises God like a troubadour A crowning glory of the Armenian people is that their nation was the first to adopt Christianity as its official religion. Approximately twelve years before the Roman Emperor Constantine legalized Christianity in 313, an Armenian King converted to Christianity. Following the universal custom of mankind, the King’s religion then became his people’s. Though the actual conversion of individual souls required decades of subsequent evangelical effort, this early baptism of an entire nation has granted the Armenian Apostolic Church unique status as the custodian of Armenian national identity. Living proof of Armenia’s ancient Christian pedigree is found in the old city of Jerusalem. An Armenian patriarch, cathedral, and seminary anchor the peaceful Armenian Quarter, one of the four neighborhoods packed behind the walls of the city where it all began. Today’s saint, Gregory of Narek, was a medieval Armenian monk who wrote mystical poetry, hymns, and biblical commentaries. He is one of Armenia’s greatest literary figures and poets. His principal work, the “Book of Lamentations” consists of ninety-five prayers he composed as an encyclopedia of prayer for all people. The twentieth-century Catechism of the Catholic Church notes that while Western Medieval piety developed the rosary as a lay substitute for praying the Psalms, the Armenian tradition developed hymns and songs to Mary as the primary expression of popular piety, as seen in the works of St. Gregory of Narek (CCC #2678). Pope Saint John Paull II also referenced St. Gregory in his encyclical on Mary, Redemptoris Mater: “…with powerful poetic inspiration (St. Gregory) ponders the…mystery of the Incarnation, …an occasion to sing and extol the extraordinary dignity and magnificent beauty of the Virgin Mary, Mother of the Word made flesh.” Like St. Ephrem, a centuries-earlier Syrian archetype of Eastern monasticism, St. Gregory uses metaphor, songs, litanies, and poetry to communicate Christian truth. The Western tradition, especially since the time of St. Augustine, tends to communicate the truths of Christianity in less artistic ways - through close reasoning, apologetics, the synthesis of Greek philosophy with Christian doctrine, and by showing the internal harmony of Scriptural texts. The Armenian Christian tradition, like related ancient churches born near the cradle of mankind, has not sharpened its sword of thought by constant clashing with enemy metal, as has occurred in the West. The benefits of a monoculture - of a people who all speak the same language, kneel before the same God, profess the same faith, and sing the same songs – is deep unity. A monoculture has no need to hone arguments. When everyone agrees on the fundamentals, when the tapestry of a culture is not torn or frayed, the writer, priest, poet, composer, or monk can sing, whistle, ruminate, and dream like a madman or a troubadour. When he describes a rainbow as God’s bow in the sky, hears the sweet voice of Mary in a lark, imagines a devilish monster lurking in the wine-dark sea, or is convinced that the blood dripping from the side of Christ soaks and sanctifies the earth itself, the faithful quietly nod in agreement and humbly whisper: “Thus it is. Thus it shall always be.” Little is known of the life of St. Gregory of Narek other than that he was a dedicated monk who lived his entire adult life in a monastery situated in todays’ eastern Turkey, in the Armenian homeland between the Black and Caspian Seas. St. Gregory’s essence is truly to be found in the spaces between his words. He is his writings. St. Gregory was never formally canonized, a not uncommon fact for holy men and women of his era. During a Mass in 2015 commemorating the hundredth anniversary of the Armenian genocide by the Ottoman Turks, Pope Francis declared St. Gregory of Narek a Doctor of the Church, the thirty-sixth person so honored and only the second from the churches of the East. Surprisingly, St. Gregory was not a Catholic, though he did pertain to an apostolic church with legitimate sacraments and a hierarchical structure which, however, is not in formal communion with Rome. The narrow theological arteries that run east from Constantinople become thinner as they spread ever eastward, often terminating in ecclesiastical cardiac arrest – in churches without people, in thrones without bishops, in altars without sacrifices, and in monasteries without monks. It is one of the holy obligations of the still robust Roman Church to exalt those whom others cannot, to witness to beauty wherever it may be found, and to call Christian leaders to gather in the immensity of St. Peter’s Basilica to anoint the memory of a gifted Christian of long ago with the noble title of doctor. St. Gregory of ...
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    7 Min.
  • February 23: Saint Polycarp, Bishop and Martyr

    February 23: Saint Polycarp, Bishop and Martyr
    Feb 23 2026
    February 23: Saint Polycarp, Bishop and Martyr c. 69–c. 155 Memorial; Liturgical Color: Red (When Lenten Weekday, Optional Memorial; Violet) Patron Saint of earache sufferers A venerable bishop’s martyrdom ends the sub-apostolic age A Catholic bishop is brutally executed in Turkey. His assassin yells “Allahu Akbar,” stabs his victim repeatedly in the heart, and then cuts his head off. There are witnesses to the act. The few local priests and faithful fear for their lives. The Pope in Rome is shocked and prays for the deceased. Five thousand people attend the solemn funeral Mass. An event from long ago? No. The murdered bishop was an Italian Franciscan named Luigi Padovese, the mourning Pope was Benedict XVI, and the year was 2010. Turkey is dangerous territory for a Catholic bishop, whether he is Bishop Padovese or today’s saint, Bishop Polycarp. For over a millennium, the Anatolian Peninsula was the cradle of Eastern Christianity. That era has long since come to a close. A few hundred miles and one thousand eight hundred years separate, or perhaps unite, Bishop Padovese with Bishop Polycarp. Whether shed by the sharp knife of a modern Muslim fanatic or spilled by a sword swung by a pagan Roman soldier, the blood still ran red from the neck of a Christian leader, puddling in the dirt of a hostile land. The news of the martyrdom of Saint Polycarp, Bishop of Smyrna, spread far and wide in his own time, making him as famous in the early Church as he is now. He was martyred around 155 A.D., one of the few early martyrs whose death is verified by documentation so precise that it even proves that he was executed on the exact day of his present feast—February 23. Polycarp was eighty-six years old when a rash of persecution broke out against the local Church. He waited patiently at a farm outside of town for his executioners to come and knock on his door. He was then brought before a Roman magistrate and ordered to reject his atheism. Imagine that. What an interesting twist! The Christian is accused of atheism by the pagan “believer.” Such was the Roman perspective. Christians were atheists because they rejected the ancient civic religion which had been believed by everyone, everywhere, and always. The Roman gods were more patriotic symbols than objects of belief. No one was martyred for believing in them. No one fought over their creeds, because there were no creeds. These gods did for Rome what flags, national hymns, and civic holidays do for a modern nation. They united it. They were universal symbols of national pride. Just as everyone stands for the national anthem, faces the flag, puts their hand over their heart, and sings the familiar words, so too did Roman citizens walk up the wide marble steps of their many-columned temples, make a petition, and then burn incense on the altar of their favorite god. It required heroic courage for Polycarp, and thousands of other early Christians, to not drop some grains of incense into a flame burning before a pagan god. For the Romans, to not burn such incense was akin to spitting on a flag. But Polycarp simply refused to renounce the truth of what he had heard as a young man from the mouth of Saint John: that a carpenter named Jesus, who had lived a few weeks to the south of Smyrna, had risen from the dead after His cold, linen-wrapped body had been placed in a guarded tomb. And this had happened recently, in the time of Polycarp’s own grandparents! Polycarp was proud to die for a faith he had adopted through hard-earned thought. His pedigree as a Christian leader was impeccable. He had learned the faith from one of the Lord’s very own Apostles. He had met the famous Bishop of Antioch, Saint Ignatius, when Ignatius passed through Smyrna on the way to his execution in Rome. One of Saint Ignatius’ famous seven letters is even addressed to Polycarp. Polycarp, Saint Irenaeus of Lyon tells us, even travelled to Rome to meet with the Pope over the question of the dating of Easter. Irenaeus had known and had learned from Polycarp when Irenaeus was a child in Asia Minor. Polycarp’s own letter to the Philippians was read in churches in Asia as if it were part of Scripture, at least until the fourth century. It was this venerable, grey-haired man, the last living witness to the apostolic age, whose hands were bound behind him to a stake, and who stood “like a mighty ram” as thousands screamed for his blood. Bishop Polycarp nobly accepted what he had not actively sought. He was stabbed to death after the flames licking his aged skin failed to consume him. His body was burned after his death, and the faithful preserved his bones, the first instance of relics being so honored. A few years after Polycarp’s death, a man from Smyrna named Pionius was martyred for observing the martyrdom of Saint Polycarp. In just this fashion links are added, one after another, to the chain of faith which stretches down the centuries to the present, where we honor ...
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    7 Min.
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