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November 1st is the Solemnity of All Saints in the Universal Church, where Solemnity (from Lat. solet and annus), is a yearly celebration, is used to denote the amount of intrinsic or extrinsic pomp with which a feast is celebrated. Intrinsic solemnity arises from the fact that the feast is primarium for the entire Church, or for a special place, because in it a saint was born, lived, or died; or because his relics are honored there.
Extrinsic solemnity is added by feriatio, by the number of sacred ministers, decoration of the church or adjoining streets, the ringing of bells, the number of candles, costly vestments, and so on. All Saints' Day (All Hallows') is in the middle of the triduum Halloween and All All Souls' Day. These three days taken together called Allhallowtide, Hallowtide, Allsaintstide, or the Hallowmas
This feast first honored martyrs. Later, when Christians were free to worship according to their consciences, the Church acknowledged other paths to sanctity. In the early centuries the only criterion was popular acclaim, even when the bishop’s approval became the final step in placing a commemoration on the calendar. The first papal canonization occurred in 993; the lengthy process now required to prove extraordinary sanctity took form in the last 500 years. Today’s feast honors the obscure as well as the famous—the saints each of us have known.
. Currently the Catholic Church venerates over 10,000 saints and illustrates the diversity and inclusion of the Universal Church. There is a Patron Saint for everybody, every profession, hobby, and craft: St. Isidore, seventh century Bishop of Seville is the patron saint of internet surfers. He wrote a 20 book encyclopedia of etymologies “an important source for the history of intellectual culture in the early middle ages, gathers together the elements of secular learning and adds a great deal of ecclesiastical information. Its wide use in medieval education is attested by the more than a thousand extant manuscripts, second only to the number of manuscripts of the Bible. In it, Isidore sets out the etymology or "true meaning" of words - to him, the fundamental means to all knowledge.” Then there is Saint Drogo, a 12th century French hermit and shepherd, patron saint of coffee lovers and ugly people.
History of the Solemnity of All Saints Day
Today's solemnity, a Holy Day of Obligation, began in the 4th century to commemorate all the Christian martyrs during those centuries of brutal persecution before Christianity was legalized. After Christianity was legalized throughout the Roman Empire and the violent and bloody persecutions came to an end, it was common to commemorate the martyrs in various areas around the empire. This is reflected in the writings of the saints like St. Ephrem (d. 373) and St. John Chrysostom (d. 407) making reference to a commemoration of all saints.
The Pantheon is pictured in the evening in Rome Feb. 29, 2020. In the seventh century, Pope Boniface IV dedicated the Roman Pantheon — formerly a shrine to the Roman gods — as a Christian church of the Blessed Virgin and all the martyrs. CNS photo/Paul Haring
In the early seventh century, after successive waves of invaders plundered the catacombs, Pope Boniface IV gathered up some 28 wagon-loads of bones and reinterred them beneath the Pantheon, a Roman temple dedicated to all the gods. The pope rededicated the shrine as a Christian church. According to Venerable Bede, the pope intended “that the memory of all the saints might in the future be honored in the place which had formerly been dedicated to the worship not of gods but of demons” (On the Calculation of Time).The rededication of the Pantheon, like the earlier commemoration of all the martyrs, occurred in May. Many Eastern Churches still honor all the saints in the spring, either during the Easter season or immediately after Pentecost.
Pope Gregory III consecrated a chapel at St. Peter’s Basilica to all the saints, as well, with an anniversary date of Nov. 1. Rome adopted Nov. 1 as the date of the feast of All Saints in the eighth century, and in the ninth century Pope Gregory IV extended that observance to the whole of the Latin Church. Now, All Saints’ Day is a holy day of obligation and recognized as one of the most important feasts on the liturgical calendar.
Halloween is the vigil of All Saints’ (“Allhallows Eve” or “Hallow E’en”), hijacked by the pagan, demonic, and secular. You may have experienced something similar yesterday seeing houses gaudily strewn with fake spiderwebs, skeletons, and repulsive cadavers. Some Christians have withdrawing completely from this holiday, since it seems like the domain of the devil. However, the proper celebration of Halloween is very much a part of Catholic tradition. Note that because of her Protestant leanings, Queen Elizabeth I forbade the traditions associated with All Souls’ Day. But these customs escaped her anti-Catholic, anti-fun edicts and have made their way down the centuries to us today.
Lets Make All Saints’
Day Great Again!
The saints are our friends, our intercessors, our brothers and sisters in Christ. They care deeply for us, and their lives are recognized by the Church as exemplary, as models to follow. In fact, we are all called to be saints. St. Paul, in his First Letter to the Corinthians, wrote “to the church of God that is in Corinth, to you who have been sanctified in Christ Jesus, called to be holy, with all those everywhere who call upon the name of our Lord Jesus Christ, their Lord and ours” (1 Cor 1:2). Still they are a tough act to follow. And then we are told that no one deserves to be a saint: as it is written: “There is no one who is righteous, not even one” (Romans 3:10). What a conundrum – no wonder it’s easier to sell Halloween than All Saints Day! Lucy Fuchs, PhD implies that if you want to become a saint, you need a lobbyist: “ More than 80 percent of the canonized saints are clerics or members of religious orders. Since canonization takes so long, one needs a group dedicated to the work of seeing it through to Rome.” But then quickly adds: In spite of this, it is important for us to remember that those who have become saints did so not because of the so-called great deeds they performed, but because of the love of God and neighbor that drove them. We don’t have to look hard to find the truth of this. All we need are the words of
St. Paul:
“If I speak in human and angelic tongues but do not have love, I
am a resounding gong or a clashing cymbal. And if I have the gift of prophecy
and comprehend all mysteries and all knowledge; if I have all faith so as to
move mountains but do not have love, I am nothing. If I give away everything I
own, and if I hand my body over so that I may boast but do not have love, I
gain nothing” (1 Corinthians 13:1-3)”
In the piece Who is the Liar? John the Baptist or Yahya (يحيى), and Occam's Razor, we attempt to use problem solving tools to arrive at the truth, specifically Occam's Razor. This piece is intended to be complementary noting that we have yet to invoke the Triune God.
In the Gospel of John, chapter 14, verse 6 (John 14:6) Jesus tells his disciples, "I am the way, and the truth, and the life. No one comes to the Father except through me," signifying He is the sole path to God, the embodiment of ultimate reality, and the source of eternal life, offering reassurance and guidance to His followers before His crucifixion.
The concept of "eternal life" is closely linked to this verse and is explicitly promised by Jesus in other parts of the Gospel of John, most notably John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life The Way: Jesus identifies himself as the exclusive path to God, acting as the mediator between humanity and the Father.
The Truth: He is described as the embodiment of absolute, divine truth and the fulfillment of God's promises.
The Life: Jesus is presented as the source of both spiritual and eternal life, offering a connection to God that continues forever. This verse was spoken by Jesus during the Last Supper to comfort his disciples as he prepared for his death, assuring them that faith in him would lead them to God.
In Islam, meriting eternal life (Akhirah) differs from the Christian focus on a single person as the "way." Instead, Muslims attain paradise (Jannah) through a combination of correct belief, righteous deeds, and ultimately, Allah's mercy.
Core Requirements for Eternal Life Faith (Iman): The foundational requirement is belief in the Oneness of God (Tawheed). This includes accepting all prophets (including Jesus as a prophet), revealed books, angels, and the Day of Judgment.
Righteous Deeds (Amal Salih): Life is viewed as a test where actions are recorded and weighed on a divine scale (Mizan). Good deeds—such as the Five Pillars of Islam, kindness, and justice—must outweigh bad deeds to enter paradise.
Repentance (Tawba): Because humans are viewed as naturally weak rather than inherently sinful, sincere repentance can wipe out past sins. Allah is described as "Oft-Forgiving" and "Most Merciful," forgiving anything except dying in a state of shirk (associating partners with God). Key Theological Distinctions No Original Sin: Unlike the Christian concept of inherited sin, Islam teaches that every individual is born in a state of natural purity (Fitra) and is solely responsible for their own actions.
Atonement vs. Guidance: Islam rejects the need for a sacrificial savior to atone for sins. Jesus and other prophets are viewed as guides who show the "straight path" (Sirat al-Mustaqeem) through their teachings and example.
The Role of Mercy: While deeds are crucial, Islamic tradition emphasizes that no one enters paradise by their deeds alone; it is only by Allah's grace and mercy that a soul is saved.
Lack of Assurance: Except for those who die in the service of Allah (martyrs), most Muslims live in a state of "fear and hope," as the final judgment rests entirely on Allah's sovereign will and remains unknown until the Day of Resurrection.
The Eye of The Needle
The phrase "it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God" is a famous biblical metaphor found in the Gospels of Matthew (19:24), Mark (10:25), and Luke(18:25).
The expression highlights the extreme difficulty or human impossibility for those who trust in material wealth to achieve salvation.
Most scholars believe Jesus used an intentional, absurd exaggeration to illustrate that salvation cannot be earned through human effort or wealth. By comparing the largest animal in the region (the camel) with the smallest opening (a needle's eye), he emphasized that such a feat is humanly impossible.
The context following the verse is critical: after the disciples asked, "Who then can be saved?", Jesus responded, "With man this is impossible, but with God all things are possible". This indicates that salvation for anyone, rich or poor, is a miracle of God's grace.
While the imagery is common to both the Bible and the Quran, the context of who faces this impossibility differs:
Bible (Matthew 19:24): Jesus uses the metaphor to describe the difficulty for a rich person to enter the Kingdom of God, emphasizing how material wealth can be an obstacle to spiritual humility.
Quran (7:40): The metaphor is applied to those who reject divine revelations out of arrogance (istakbarū). It signifies that for those who pridefully turn away from God's signs, salvation is as impossible as a massive animal passing through a microscopic opening.
Faith, Hope and Love
Faith, hope, and love, but the greatest of these is love" is a famous verse from 1 Corinthians 13:13 in the Bible, highlighting that while faith (trust in God) and hope (confident expectation) are essential, unconditional, selfless love (agape) is the supreme and most enduring virtue, remaining even when faith and hope are fulfilled.
It emphasizes love as the ultimate expression of God's nature and the core of Christian life, serving as the foundation for spiritual gifts and actions.
Faith: Abiding trust in God and His promises.
Hope: A confident expectation for the future, especially eternal life.
Love (Agape): Unselfish, divine love for others, growing from God's love for us.
"Beloved, we love God because he first loved us. If anyone says, “I love God,” but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen. This is the commandment we have from him: Whoever loves God must also love his brother.
Everyone who believes that Jesus is the Christ is begotten by God, and everyone who loves the Father loves also the one begotten by him. In this way we know that we love the children of God when we love God and obey his commandments. For the love of God is this, that we keep his commandments. And his commandments are not burdensome, for whoever is begotten by God conquers the world. And the victory that conquers the world is our faith." - 1 John 4:19–5:4
The Greatest: Love endures forever, outlasting faith and hope as they transition into eternal reality, and gives life to all other virtues and spiritual gifts.
This verse concludes the famous "love chapter" (1 Corinthians 13), where the Apostle Paul describes the qualities of perfect love (patience, kindness, etc.).
It serves as a powerful reminder that love isn't just an emotion but a deliberate action, the ultimate goal of faith and hope, and the defining characteristic of believers.
The Quran does not contain a single verse that perfectly mirrors the specific phrasing and hierarchy of 1 Corinthians 13:13, several verses and prophetic traditions (Hadith) express the same fundamental concepts— faith (Iman), hope (Raja'), and love (Mahabbah)—often highlighting love for God and love for others as the highest manifestation of faith.
Below are the closest analogous concepts in Islamic scripture: 1. Love as the Culmination of Faith (Surah Maryam 19:96) This verse is often cited as the Quranic parallel to love being the greatest virtue that remains. It suggests that for those who achieve faith and do good, the ultimate reward is a divine, enduring love.
Verse: "Verily, those who attain to faith and do righteous deeds will the Most Gracious endow with love" (19:96).
Analogy: Just as 1 Corinthians 13:13 says love remains when all else passes, this verse promises that "love" (wudd) is the specific blessing God bestows upon those who have fulfilled their faith and actions.
The Primacy of Love for God (Surah Al-Baqarah 2:165) The Quran emphasizes that while people may love many things, the defining characteristic of a true believer is the intensity of their love for God.
Verse: "...But those who believe are stronger in love for Allah" (2:165).
Analogy: This mirrors the idea of agape (selfless, supreme love) by establishing love for the Divine as the highest and most "intense" form of devotion, surpassing all worldly attachments.
Love as the "Sweetness" and Completion of Faith (Hadith) In Islamic tradition, the "greatest" state a believer can reach is often described through the lens of love, specifically loving others solely for God's sake.
Prophetic Saying: "None of you [truly] believes until he loves for his brother what he loves for himself" (Sahih Bukhari).
Prophetic Saying: "Whoever possesses three qualities will taste the sweetness of faith: that Allah and His Messenger are more beloved to him than anything else..." (Bukhari & Muslim).
Analogy: These traditions argue that faith is incomplete—and even "tasteless"—without love, aligning with the biblical teaching that without love, one is "nothing".
Hope and Faith Combined (Surah Al-Imran 3:139) The Quran frequently pairs the concepts of not losing hope and maintaining faith as the path to ultimate success.
Verse: "Do not lose heart or despair; you will surely be victorious if you are true believers" (3:139).
Analogy: This emphasizes the "confident expectation" (hope) and "trust" (faith) mentioned in 1 Corinthians, framing them as the essential tools for a believer's resilience.
Love
While the theology of Christianity can be summarized as Love (based on 1 John 4:7-8), the central theology of the Quran and Islam can be summarized with the word Tawhid.
Tawhid is the Arabic term for the Oneness of God. It asserts that there is no deity worthy of worship except Allah and that He has no partners, equals, or children.
Theological Significance: It is the bedrock of Quranic thinking, distinguishing Islamic monotheism from polytheism and the Christian concept of the Trinity, which the Quran specifically rejects.
In a believer's life, Tawhid translates to aligning all actions and intentions with the divine will, fostering humility and direct devotion to the Creator without intermediaries.
While Tawhid is the primary theological term, other single words are frequently used to summarize the Quran's message:
Islam: Literally meaning Submission or Surrender, it describes the required response to God's oneness—submitting one's will entirely to Allah's guidance.
Huda: Meaning Guidance, reflecting the Quran's self-description as a "book of guidance" for all humanity to navigate life's moral and spiritual challenges.
Taqwa: Often translated as God-consciousness or Piety, it represents the ideal state of a believer who is constantly aware of God's presence in every action.
Pater Noster as a Paraphrase of the Bible
St. Augustine’s treatment of the Pater Noster (the Lord's Prayer) as a "paraphrase" of the Bible is most famously detailed in Letter 130 to Proba (c. 412 AD).
In this work, he argues that the Lord's Prayer is a perfect summary of all legitimate Christian desires and that every other holy prayer found in the Bible is essentially a paraphrase of its petitions. The Lord's Prayer as the Scriptural Standard Augustine asserts that while we are free to use different words in our personal prayers, we must not ask for anything that is not already contained in the seven petitions of the Lord's Prayer. He demonstrates this by mapping other biblical prayers to specific petitions of the Pater Noster: • "Hallowed be Your name": Corresponds to prayers such as "Be glorified among all nations" (Sirach 36:4). • "Your kingdom come": Matches "Turn us again, O Lord God of hosts, cause Your face to shine, and we shall be saved" (Psalm 80:3). • "Your will be done": Is paraphrased by "Order my steps in Your word" (Psalm 119:133). • "Give us this day our daily bread": Mirrors "Give me neither poverty nor riches" (Proverbs 30:8). • "Forgive us our debts": Reflected in "Lord, remember David and all his compassion" (Psalm 132:1). • "Lead us not into temptation": Paraphrased as "Take away from me the lusts of the appetite" (Sirach 23:6). • "Deliver us from evil": Corresponds to "Deliver me from mine enemies, O my God" (Psalm 59:1).
Key Theological Insights • Summary of the Gospel: Augustine views the prayer as a "summary of the whole Gospel," containing all that is necessary for the spiritual journey.
• Interior Desire: He emphasizes that the words are not for God's benefit—since He already knows our needs—but for ours, to fan the flame of our desire and focus our minds on eternal life.
• Connection to the Beatitudes: In other commentaries, such as his Sermon on the Mount, Augustine links the seven petitions of the Lord's Prayer to the Seven Gifts of the Holy Spirit and the Eight Beatitudes.
• Structure: He divides the prayer into two parts: the first three petitions concern eternal things (God's glory), while the final four concern temporal needs for our earthly pilgrimage.
In Islamic tradition,
Surah Al-Fatiha (The Opening) is the primary analogue to the Lord's Prayer. Much like St. Augustine viewed the Pater Noster as a summary or paraphrase of the entire Bible, Islamic scholars and traditions treat Al-Fatiha as a "compendium" or "essence" of the entire Quran.
• Umm al-Kitab (Mother of the Book): This formal name signifies that Al-Fatiha is the origin or source of all Quranic themes.
• Asas al-Quran (The Foundation of the Quran): Traditional scholarship considers this surah to contain the fundamental tenets of Islam in a "nutshell".
• Al-Kafiya (The Sufficient): It is viewed as "sufficient" for a believer because it encapsulates the essential relationship between the Creator and the creation.
Islamic commentators like Al-Ghazali and Ibn Kathir argue that the seven verses of Al-Fatiha mirror the grand themes detailed throughout the rest of the Quran:
• Divine Sovereignty: The opening verses establish God's mercy and ultimate authority as "Master of the Day of Judgment," summarizing the Quran's theological focus on monotheism (Tawheed).
• Human Servitude: The middle verse, "You alone we worship and You alone we ask for help," represents the core of religious law and spiritual practice.
• The Three Human Paths: The final verses summarize the moral history of mankind detailed in the Quran by categorizing people into those who receive grace, those who incur wrath, and those who go astray.
Liturgical Parallel Just as the Lord's Prayer is central to Christian liturgy, Al-Fatiha is mandatory in every unit of the Muslim daily praye (Salah), earning it the name Sab'ul-Mathani (The Seven Oft-Repeated Verses). Traditional hadith even describes it as a "two-way conversation" between God and the believer, where God responds to each line as it is recited.
Doctors of the Church
In the Catholic Church, a Doctor of the Church (from the Latin docere, "to teach") is a title of high honor given to saints whose writings and teachings have significantly advanced theological understanding and spiritual life for the universal Church.
While Islam lacks a centralized authority like the Papacy to formally canonize "Doctors," several prestigious titles and honors parallel the concept by recognizing scholars who profoundly advanced theological and spiritual understanding. The most direct analogies include: 1. Hujjat al-Islam (Proof of Islam) This is perhaps the closest honorific to "Doctor of the Church," signifying a scholar whose mastery and arguments have effectively defended or advanced the faith.
• Historical Precedent: The title was famously first bestowed upon Imam al-Ghazali (d. 1111) for his legendary defense of Sunni orthodoxy against Hellenistic philosophy.
• Sunni Islam: It remains a high honorary title, though used less frequently than in the past.
• Shia Islam: It is a formal mid-to-high level rank within the clerical hierarchy, just below the rank of Ayatollah.
The Four Great Imams (Sunni Islam) Just as the early Doctors of the Church (like St. Augustine or St. Thomas Aquinas) are foundational to Catholic doctrine, the founders of the four primary Sunni schools of jurisprudence (Madhhabs) hold a singular status:
Imam Abu Hanifa (Hanafi school)
Imam Malik (Maliki school)
Imam al-Shafi'i (Shafi'i school)
Imam Ahmad ibn Hanbal (Hanbali school)
Allamah (Most Learned) This is a prestigious honorary title for the very highest scholars of Islamic thought, philosophy, and jurisprudence. It is used in both Sunni and Shia traditions for individuals recognized for their exceptional breadth of knowledge.
Marja' al-Taqlid (Source of Emulation) In Shia Islam, this is the highest possible rank for a scholar (often a Grand Ayatollah). It signifies an expert whose legal and theological opinions are considered binding for their followers, similar to how the writings of Doctors are seen as definitive guides for the Church.
Key Differences Decentralization: In Islam, these titles are generally conferred by consensus of the learned (Ijma) or popular acclaim rather than a single official decree.
Functional vs. Honorary: Many Islamic titles, such as Mufti (legal specialist) or Mujtahid (independent legal reasoner), are functional qualifications that carry high honor rather than purely post-mortem honorary titles.
Saints
In Islam, while there is no exact structural equivalent to the Catholic "Communion of Saints" (which unites the living, souls in purgatory, and saints in heaven), several concepts function as spiritual analogies for a "bridge" between the earthly and heavenly realms: 1. Awliya Allah (Friends of God) The most direct analogy to Catholic saints is the concept of the Wali (plural: Awliya), often translated as "Friend of God". • The Bridge: Awliya are individuals recognized for their exceptional piety and closeness to Allah. In Sufi traditions, they are viewed as spiritual companions who provide guidance and whose presence "reminds you of Allah". • The Transition: A common saying in this tradition is that "the Awliya do not die; they are transferred from one house to another". This mirrors the Catholic idea that death does not end the saint's ability to assist or accompany the faithful. 2. Shafa'ah (Intercession) Similar to the Catholic belief in saints interceding for the living, Islam holds the concept of Shafa'ah. • Prophetic Role: All major Islamic schools agree that Prophet Muhammad will intercede for the believers on the Day of Judgment. • Spiritual Companionship: In Shia Islam and some Sunni traditions, this intercession extends to the Imams or great saints who "make a case" for the believer before God. • Tawassul: This is the practice of seeking a "means" (wasilah) to draw closer to God, often by mentioning the name or love of a pious person in one's prayers. 3. Barzakh (The Intermediate Realm) The Barzakh serves as the metaphysical "bridge" or barrier between this life and the hereafter. • Connection with the Living: While the dead are in the Barzakh, many traditions believe they remain aware of and can be benefited by the living. • Mutual Benefit: The living can perform good deeds (like charity or prayer) on behalf of the deceased, which helps the soul in the afterlife—analogous to the "Church Militant" praying for the "Church Suffering" (souls in purgatory
Saints
The Catholic Church has over 10,000 saints. In Islam, while there is no exact structural equivalent to the Catholic "Communion of Saints" (which unites the living, souls in purgatory, and saints in heaven), several concepts function as spiritual analogies for a "bridge" between the earthly and heavenly realms:
1. Awliya Allah (Friends of God) The most direct analogy to Catholic saints is the concept of the Wali (plural: Awliya), often translated as "Friend of God". • The Bridge: Awliya are individuals recognized for their exceptional piety and closeness to Allah. In Sufi traditions, they are viewed as spiritual companions who provide guidance and whose presence "reminds you of Allah". • The Transition: A common saying in this tradition is that "the Awliya do not die; they are transferred from one house to another". This mirrors the Catholic idea that death does not end the saint's ability to assist or accompany the faithful. 2. Shafa'ah (Intercession) Similar to the Catholic belief in saints interceding for the living, Islam holds the concept of Shafa'ah. • Prophetic Role: All major Islamic schools agree that Prophet Muhammad will intercede for the believers on the Day of Judgment. • Spiritual Companionship: In Shia Islam and some Sunni traditions, this intercession extends to the Imams or great saints who "make a case" for the believer before God. • Tawassul: This is the practice of seeking a "means" (wasilah) to draw closer to God, often by mentioning the name or love of a pious person in one's prayers. 3. Barzakh (The Intermediate Realm) The Barzakh serves as the metaphysical "bridge" or barrier between this life and the hereafter. • Connection with the Living: While the dead are in the Barzakh, many traditions believe they remain aware of and can be benefited by the living. • Mutual Benefit: The living can perform good deeds (like charity or prayer) on behalf of the deceased, which helps the soul in the afterlife—analogous to the "Church Militant" praying for the "Church Suffering" (souls in purgatory
In Islam, there is no official list or centralized institution (like the Catholic Church's canonization process) for designating saints. However, a similar concept exists through the term wali (plural: awliya), meaning "friend of God". While the total number of recognized pious figures throughout history is undocumented, Islamic mystical tradition (Sufism) describes a specific spiritual hierarchy of saints serving at any given time: Spiritual Hierarchy in Islam Traditional Sufi cosmology (e.g., as detailed by scholars like Ibn Arabi and Ali Hujwiri) maintains a "Muhammadan Government" of saints that sustains the world: • 124,000 Awliya: Many traditions state there are 124,000 saints on Earth at any time, with each one spiritually inheriting from one of the 124,000 prophets in Islamic history. • 4,000 Hidden Saints: Some sources specify that 4,000 of these saints are always present on Earth but remain hidden from the general public. • 356-Person Inner Council: A smaller, elite group often cited in Sufi hagiography includes 356 saints with specific ranks: • 300 Akhyar (Excellent ones) • 40 Abdal (Substitutes) • 7 Abrar (Pious ones) • 4 Awtad (Pillars/Stakes of the four corners of the world) • 3 Nuqaba (Leaders) • 1 Qutb or Ghawth (The "Pole" or spiritual head of all saints) Comparison with Catholicism
While mainstream Sunni and Shia Islam recognize historical pious figures (such as the Companions of the Prophet or the Twelve Imams), the formal "cult of saints" and pilgrimage to shrines is most prominent in Sufism. Some modern reform movements, such as Salafism, reject saintly veneration entirely as a contradiction of the oneness of God (Tawhid).
September 26 is the Feast Day of Saints Cosmas and Damian, patrons of physicians, surgeons, and pharmacists and patron saints of twins.
The twins were born in Cilicia, known as Arabia in the third century. Cosmas and Damian were the first children born in a family of seven boys. The twins studied medicine and are credited for being the first to attempt a limb transplant on a human being. They devoted themselves to the rich and poor alike, accepting no payment for their medical services, thus earning their title, "The Silverless Ones". These miraculous patrons of medicine were accused of being Christians by two fellow doctors and arrested by Lisia, the governor of the city of Aega. They were tried in a court of Ceasar's and sentenced to death by torture.
The martyr twins are invoked in the Canon of the Mass in the prayer known as the Communicantes (from the first Latin word of the prayer): "In communion with the whole Church, they venerate above all others the memory of the glorious ever-virgin Mary, Mother of our God and Lord, Jesus Christ, then of blessed Joseph, husband of the Virgin, your blessed Apostles and Martyrs, Peter and Paul, Andrew, James, ...John and Paul, Cosmas and Damian and all your Saints: grant through their merits and prayers that in all things we may be defended by the help of your protection." They are also invoked in the Litany of the Saints, and in the older form of the Roman rite, in the Collect for Thursday in the Third Week of Lent, as the station church for this day is Santi Cosma e Damiano.
While Emperor Nero is often depicted as the architect of early Christian martyrdom due to the brutal ways in which he sought to eliminate the fledgling religion, Christian persecution started with the crucifixion of Jesus as foretold in the Gospel of Matthew, and is still going on
“Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's foes will be those of his own household.” - Matthew 10:34
Early Christians were persecuted at the hands of both Jews, from whose religion Christianity arose, and the Romans who controlled many of the early centers of Christianity in the Roman Empire.
Three decades after Christ’s crucifixion, Emperor Nero began the Roman Empire’s persecution of the early Christians. It all culminated with executions in Nicomedia almost 300 years later. Emperor after emperor tried to stifle the Christian faith with prohibitions, extreme torture, and monstrous methods of execution. But it didn’t help much. Roman governors reported that condemned Christians seemed almost elated at the prospect of becoming Christian martyrs
Not sure if Cosmas and Damian along with their younger brothers Anthimus, Leontius and Euprepius, were elated to be martyred during the Diocletianic or Great Persecution that extended several years beyond the reign of Diocletian, where as many as 3,500 Christians were executed under the authority of Imperial edicts. Yet, this pales in comparison with the 19th-century Korean persecutions of Catholic Christians where nearly 10 000 Koreans were martyred, mostly laypeople. As Tertulian prophesiedno: “We spring up in greater numbers the more we are mown down by you: the blood of the Christians is the seed of a new life. Tertullian , born c. 155/160, Carthage was an early Christian theologian and moralist. He became impressed by the courage, morality, and uncompromising monotheism of Christian martyrs, that he converted to Christianity.
Cosmas and Damian were physicians and early Christian martyrs. They practiced their profession in the seaport of Aegeae, then in the Roman province of Syria. Cosmas and Damian were third century Arabian-born twin brothers who embraced Christianity and practiced medicine and surgery without a fee earning the name anargyroi (from the Greek Ἀνάργυροι, 'the no money" or 'unmercenaries') doctors; bringing many to the Christian faith
They were arrested by Lysias, governor of Cilicia, modern day Çukurova, Turkey during the Diocletian persecution because of their faith and fame as healers. They stayed true to their faith, enduring being hung on a cross, stoned and shot by arrows and finally suffered execution by beheading. Anthimus, Leontius and Euprepius, their younger brothers, who were inseparable from them throughout life, shared in their martyrdom
As early as the 4th century, churches dedicated to the twin saints were established at Jerusalem, in Egypt and in Mesopotamia. Devotion to the two saints spread rapidly in both East and West. Theodoret records the division of their reputed relics - Theodoret of Cyrus or Cyrrhus (Greek: Θεοδώρητος Κύρρου; c. AD 393 – c. 458/466) was an influential theologian of the School of Antioch, and Christian bishop of Cyrrhus - Their relics, deemed miraculous, were buried in the city of Cyrrhus in Syria. Churches were built in their honor by Archbishop Proclus and by Emperor Justinian I who restored the city of Cyrrhus, dedicated it to the twins. Justinian brought their relics to Constantinople, where after his cure, ascribed to the intercession of Cosmas and Damian, Justinian, in gratitude also built and adorned their church at Constantinople
We suffer from bodily diseases and mental disorders, from physical disabilities and emotional disturbances, from impure desires and from demonic attacks. Help us, Saint Cosmas and Saint Damian, for we are in urgent need of your holy medicine and sacred ointment. With faith in the Almighty and Merciful God, and with hope in your medical aid from Heaven, we call upon you in this manner:
Deliver us, for you are brothers in flesh and in spirit.
Deliver us, for we are distraught in body and in mind.
Deliver us, for you are physicians by training and by the will of God.
Deliver us, for we are stricken by illness and by the stress of society.
Deliver us, for you are gifted with cures and prayers.
Deliver us, for we are perishing with maladies and sins.
Deliver us, Saint Cosmas and Saint Damian, holy brothers and merciful healers of the afflicted.
Saint Agnes (c. 291 – c. 304) is one of the Seven Women Saints who stand out and are often venerated during Mass. Her feast day is January 21. Saint Agnes is patroness of Girls; chastity and virgins; victims of sexual abuse; betrothed couples; gardeners; Girl Guides;
According to legend, Saint Agnes was a teenager —12 or 13—when she was martyred in the last half of the third century. Various modes of death have been suggested; beheading, burning, strangling and so on. Agnes was a beautiful girl who belonged to a wealthy family. Her hand in marriage was highly sought after, and she had many high ranking men chasing after her. However, Agnes made a promise to God never to stain her purity. Her love for the Lord was great and she hated sin even more than death!
Whenever a man wished to marry Agnes, she would always say, "Jesus Christ is my only Spouse." Among those she refused, one reported her to the authorities for being a Christian. She was arrested and confined to a house of prostitution. There, a man who looked upon her lustfully lost his sight and had it restored by her prayer. Agnes was condemned, executed, and buried near Rome in a catacomb that eventually was named after her.
The seven names listed in the Roman Canon (the “First Eucharistic Prayer” or “Eucharistic Prayer I”) are women saints of the Church. Sts. Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, and Anastasia are all saints of the Roman Empire in the early Church.
Originally the Roman Empire was polytheistic and emperors were deified. As Christianity spread through the empire, it came into ideological conflict with the imperial cult of ancient Rome, not unlike 2025 America: On January 22, On the National Day of Prayer for the Legal Protection of the Unborn Children, AntiChristians like Arthur Ochs Sulzberger Jr. owner of the New York Times, TonyHunter, CEO of McClatchy Media, Katie Couric and Democrat Coalition,
DemocraticWins are using a Woke Bishop's 'powerful' words to indict president Trump and Nancy Pelosi is lamenting she hasn't reach the bottom of the bottomless human depravity pit..Surely they all know the Biden Administration launched a war on patriotism, war on Christianity, war on life, war on religious texts buyers, MAGA merchandise buyers, and fishing gear buyers. Clearly Israel and Christians have been under attack from all sides. Including The Biden White House, Chuck Schumer, DOJ, FBI, Hakeem Jeffries, AOC, The SQUAD, NYT, MSM and the Antisemitic, AntiCatholic Democrat coalition. Chuck advocated the overthrow of the Netanyahu Government.
Pagan practices in the Roman Empire such as making sacrifices to the deified emperors or other gods were abhorrent to Christians as their beliefs prohibited idolatry. The state, the elites and other members of civic society punished Christians for treason, rumored crimes, illegal assembly, and for introducing an alien cult that led to Roman apostasy. The first, localized Neronian persecution occurred under Emperor Nero (r. 54–68
According to Tacitus, Nero blamed Christians for the Great Fire of Rome in 64, which destroyed portions of the city and economically devastated the Roman population.
During this period, anti-Christian activities were accusatory and not inquisitive. Christians were accused and prosecuted through a process termed cognitio extra ordinem. Trials and punishments varied greatly, and sentences ranged from acquittal to death. Many early Christians were jailed or exiled and some, refusing to renounce their faith, were tortured and killed in public stadiums for all to see.
The names of some of these saints, and specifically seven women are mentioned as part of the First Eucharistic Prayer of the Mass known as the Roman Canon. The Canon of the Mass is the first of four general eucharistic prayers in the Roman Missal from which the priest may select. More commonly called Eucharistic Prayer 1, it is also known by its former title, “the Roman Canon,” and it served as the only eucharistic prayer in the Roman rite for more than a thousand years. Regarding mentioning the saints, the final seven names listed in the Roman Canon, each Eucharistic Prayer has its own characteristics. Before Pope John XXIII added St. Joseph, the Roman Canon traditionally listed 24 saints (12 apostles and 12 martyrs) in two separate groups.
Prayer to Saint Agnes
Agnes, you refused to give up your faith; help us to be proud of our faith, to love it, to be strong in it, and to give witness to it daily. St. Agnes, patron saint of children, watch over the children of the world; keep them safe from harm; be with them in their hour of need; and always pray for them. Amen.
March 8, 2024 Friday Third Week of Lent Selected Reflections: Meet/Salute The Seven Women Saints Named In The Eucharistic Prayer At Mass
The early Christians were persecuted, throughout the Roman Empire. Seven Women Saints stand out and are often venerated during Mass.
"One day, however, I realized something incredible: In this long Eucharistic Prayer, several women are mentioned. Stunned, my thoughts crowded together. This prayer has been around since th" early days of the Church. For CENTURIES, in societies where women were looked down upon, Catholic priests have been mentioning specific women right after the Consecration!"' AnneMarie Miller. The Women of the Canon (and why they’re awesome)
In Day 187 of Father Mike Schmitz's CIY podcast titled Sacrificial Unity, he covers paragraphs 1369 to 1372 of the Catholic Catechism. The Catholic Catechism Part Two, paragraphs 1322 - 1419 covers the Celebration of the Christian Mystery
Originally the Roman Empire was polytheistic and emperors were deified. As Christianity spread through the empire, it came into ideological conflict with the imperial cult of ancient Rome. Pagan practices such as making sacrifices to the deified emperors or other gods were abhorrent to Christians as their beliefs prohibited idolatry. The state, the elites and other members of civic society punished Christians for treason, rumored crimes, illegal assembly, and for introducing an alien cult that led to Roman apostasy. The first, localized Neronian persecution occurred under Emperor Nero (r. 54–68 According to Tacitus, Nero blamed Christians for the Great Fire of Rome in 64, which destroyed portions of the city and economically devastated the Roman population.
During this period, anti-Christian activities were accusatory and not inquisitive. Christians were accused and prosecuted through a process termed cognitio extra ordinem. Trials and punishments varied greatly, and sentences ranged from acquittal to death. Many early Christians were jailed or exiled and some, refusing to renounce their faith, were tortured and killed in public stadiums for all to see.
The names of some of these saints, and specifically seven women are mentioned as part of the First Eucharistic Prayer of the Mass known as the Roman Canon. The Canon of the Mass is the first of four general eucharistic prayers in the Roman Missal from which the priest may select. More commonly called Eucharistic Prayer 1, it is also known by its former title, “the Roman Canon,” and it served as the only eucharistic prayer in the Roman rite for more than a thousand years. Regarding mentioning the saints, the final seven names listed in the Roman Canon, each Eucharistic Prayer has its own characteristics. Before Pope John XXIII added St. Joseph, the Roman Canon traditionally listed 24 saints (12 apostles and 12 martyrs) in two separate groups.
The full list is:
First: Peter and Paul, Andrew, (James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Jude [apostles], Linus, Cletus, Clement, Sixtus, Cornelius, [5 Popes] Cyprian [bishop of Carthage], Lawrence [deacon], Chrysogonus, John and Paul, Cosmas and Damian [5 laymen]).
Second: John the Baptist, Stephen [deacon protomartyr], Matthias, Barnabas [apostles], (Ignatius [bishop of Antioch], Alexander [Pope], Marcellinus [priest, Peter [exorcist], Felicity, Perpetua [2 married laywomen of Carthage], Agatha, Lucy, Agnes, Cecilia [4 virgins], Anastasia [laywoman of Sirmium]).
The final seven names listed in the Roman Canon (the “First Eucharistic Prayer” or “Eucharistic Prayer I”) are women saints of the Church. Sts. Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, and Anastasia are all saints of the Roman Empire in the early Church. Of course, the Blessed Virgin Mary is also mentioned by name in the Roman Canon;
Sts. Felicity and Perpetua
St. Felicity was the pregnant servant girl of St. Perpetua. They were both thrown to the lions in the Roman province of Carthage in Africa in the very early third century. A high-born noblewoman, Perpetua cared for her young infant while in prison. She was 22 years old at the time.
St. Felicity gave birth just days before her martyrdom. Despite the torrent of suffering at the end of their young lives, these women exuded the care of a mother’s heart. St. Perpetua and her servant St. Felicity were martyred by beheading for refusing to denounce Christ.
St. Agatha was a third-century Sicilian woman who was accused of being Christian and imprisoned. As a young girl, she was said to have chosen Jesus as her spouse. A martyr, St. Agatha finally gave up her spirit in prayer while being horrendously tortured.
St. Lucy, like St. Agatha, was a Sicilian noblewoman. She was blinded, and was also pulled by oxen, covered in pitch, resin, and hot oil, and then died by having her throat cut. She died along many other Christian martyrs under the persecution of the Roman Emperor Diocletian.
St. Agnes was the daughter of a wealthy Roman in the fourth century. She was a twelve-year-old girl whose name means “Lamb” in Latin. St. Jerome writes of her: “Agnes is praised in the literature and speech of all peoples, especially in the Churches, she who overcame both her age and the tyrant, and consecrated by her martyrdom to chastity.”
St. Cecilia, patron saint of musicians, married a pagan man named Valerian. Seeing her love of the Lord, her husband and his brother converted to Christianity. The pagan prefect of the city learned this and ordered that she be killed in her own home. She survived and was stabbed in the neck; according to legend, she lived for three more days building others up in the faith and asking that her home be converted into a church. Her husband and his brother also met the death of a martyr.
Anastasia, which in Greek means “to rise again” or “resurrection” was from Rome and was martyred in modern-day Serbia in 304 A.D. along with 270 other men and women. She was known to be a miraculous healer and an exorcist.
In Catholic Mom, AnneMarie Miller in her piece "The Women of the Canon (and why they’re awesome)," writes:
"One day, however, I realized something incredible: In this long Eucharistic Prayer, several women are mentioned. Stunned, my thoughts crowded together. This prayer has been around since the early days of the Church. For CENTURIES, in societies where women were looked down upon, Catholic priests have been mentioning specific women right after the Consecration! As I think about these women of the early Church, I’m touched by what I can learn from them. First off, there’s the Blessed Virgin Mary. Next, there’s Felicity and Perpetua. Then, Agatha, Lucy, Agnes, and Cecilia. Finally, there’s Anastasia. All of these women gave their lives completely to God. Mary said “yes” to becoming the mother of our Savior, and she continued offering this “yes” all throughout her life. The other women followed Mary’s example in their own lives of service to others and dedication to God. For example, before she was tortured and killed, St. Anastasia would visit and feed imprisoned Christians. Perpetua, while being imprisoned, cared for her young baby, and Felicity gave birth just before she was killed. Lucy, Agnes, Agatha, and Cecilia were all very young when they were martyred. All of these women were bold, courageous, and loving. Mothers and virgins, married and unmarried, they embodied sacrificial love in their lives. The eight women of the Roman Canon remind me that we all may have different lifestyles and vocations, but all of us are called to be holy in a radical way. St. Perpetua wrote an account of her imprisonment in 203 A.D., and after recounting a vision she had, makes a declaration that throbs with hope:
And I awoke; and I understood that I should fight, not with beasts but against the devil; but I knew that mine was the victory. (The Passion of Saints Perpetua and Felicity)
As AnneMarie so aptly puts it: Let’s ask them to help us as we pursue God, and as we struggle to accept His will in an increasingly secular culture. Mary, Mother of God, pray for us! Sts. Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, and Anastasia, pray for us!
March 7, 2024 Thursday of Third Week of Lent Selected Reflections: 40 Hours Devotion
March 5, 2024 Tuesday of Third Week of Lent Selected Reflections: 24 Hours for the Lord
Pope Francis will open the 11th edition of the "24 Hours For The Lord" Lenten initiative this Friday, March 8, at the Roman parish of San Pio V.
March 4, 2024 Monday of Third Week of Lent Selected Reflections: Eucharistic Miracle
Eucharistic Miracle findings presented March 4 1971: Dr. Linoli concluded the "miraculous flesh and blood," were of human origin. He presented his findings on March 4, 1971 and published in "Quaderni Sclavo di Diagnostica Clinica e di Laboratori" the same year.
March 4, 2024 Monday of Third week of Lent - Selected Reflections: See a need, fill a need, Myrtilla Miner
"If God allows me to live, I will devote my entire life to teaching slaves" - Myrtilla Miner
March 2, 2024, Third Saturday of Lent - Selected Reflections: The Power of Prayer, Padre Pio
February 29, 2024, Thursday, the Second Week in Lent - Selected Reflections: Leap for Joy!
The only Leap Year Pope is Pope Paul III, born on Italy on February 29, 1468
When my neighbor fails to kill my family, then calls me to visit him in prison. What do I do?
February 26, 2024, Monday of the Second Week in Lent - Selected Reflections
"The only time our Lord asked the apostles for anything was the night He went into agony. Not for activity did he plead but for an hour of companionship." - Venerable Fulton J. Sheen
February 23 2024 Friday, First Week of Lent, Selected Lenten Reflections: Servant of God Julia Greely
February 22 2024 Thursday, First Week of Lent, Selected Lenten Reflections: Blessed Carlo Acutis Highway to Heaven RELATED
