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Saint of the Day—available on the iPhone!

Saint of the Day
Catholic saints are holy people and human people who lived extraordinary lives. Each saint the Church honors responded to God's invitation to use his or her unique gifts. God calls each one of us to be a saint. Click here to receive Saint of the Day in your email.

November 2
Commemoration of All the Faithful Departed



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The Church has encouraged prayer for the dead from the earliest times as an act of Christian charity. "If we had no care for the dead," Augustine noted, "we would not be in the habit of praying for them." Yet pre-Christian rites for the deceased retained such a strong hold on the superstitious imagination that a liturgical commemoration was not observed until the early Middle Ages, when monastic communities began to mark an annual day of prayer for the departed members.

In the middle of the 11th century, St. Odilo, abbot of Cluny, France, decreed that all Cluniac monasteries offer special prayers and sing the Office for the Dead on November 2, the day after the feast of All Saints. The custom spread from Cluny and was finally adopted throughout the Roman Church.

The theological underpinning of the feast is the acknowledgment of human frailty. Since few people achieve perfection in this life but, rather, go to the grave still scarred with traces of sinfulness, some period of purification seems necessary before a soul comes face-to-face with God. The Council of Trent affirmed this purgatory state and insisted that the prayers of the living can speed the process of purification.

Superstition easily clung to the observance. Medieval popular belief held that the souls in purgatory could appear on this day in the form of witches, toads or will-o’-the-wisps. Graveside food offerings supposedly eased the rest of the dead.

Observances of a more religious nature have survived. These include public processions or private visits to cemeteries and decorating graves with flowers and lights. This feast is observed with great fervor in Mexico.



Comment:

Whether or not one should pray for the dead is one of the great arguments which divide Christians. Appalled by the abuse of indulgences in the Church of his day, Martin Luther rejected the concept of purgatory. Yet prayer for a loved one is, for the believer, a way of erasing any distance, even death. In prayer we stand in God's presence in the company of someone we love, even if that person has gone before us into death.

Quote:

“We must not make purgatory into a flaming concentration camp on the brink of hell—or even a ‘hell for a short time.’ It is blasphemous to think of it as a place where a petty God exacts the last pound—or ounce—of flesh...." St. Catherine of Genoa, a mystic of the 15th century, wrote that the ‘fire’ of purgatory is God’s love ‘burning’ the soul so that, at last, the soul is wholly aflame. It is the pain of wanting to be made totally worthy of One who is seen as infinitely lovable, the pain of desire for union that is now absolutely assured, but not yet fully tasted” (Leonard Foley, O.F.M., Believing in Jesus).


Sunday, November 2, 2014
Saint of the Day for 11/1/2014 Saint of the Day for 11/3/2014

Saint of the Day
Lives, Lessons and Feast
By Leonard Foley, O.F.M.; revised by Pat McCloskey, O.F.M.



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Andrew Kim Taegon, Paul Chong Hasang and Companions: This first native Korean priest was the son of Korean converts. His father, Ignatius Kim, was martyred during the persecution of 1839 and was beatified in 1925. After Baptism at the age of 15, Andrew traveled 1,300 miles to the seminary in Macao, China. After six years he managed to return to his country through Manchuria. That same year he crossed the Yellow Sea to Shanghai and was ordained a priest. Back home again, he was assigned to arrange for more missionaries to enter by a water route that would elude the border patrol. He was arrested, tortured and finally beheaded at the Han River near Seoul, the capital. Paul Chong Hasang was a lay apostle and married man, aged 45. 
<p>Christianity came to Korea during the Japanese invasion in 1592 when some Koreans were baptized, probably by Christian Japanese soldiers. Evangelization was difficult because Korea refused all contact with the outside world except for bringing taxes to Beijing annually. On one of these occasions, around 1777, Christian literature obtained from Jesuits in China led educated Korean Christians to study. A home Church began. When a Chinese priest managed to enter secretly a dozen years later, he found 4,000 Catholics, none of whom had ever seen a priest. Seven years later there were 10,000 Catholics. Religious freedom came in 1883. </p><p>When Pope John Paul II visited Korea in 1984 he canonized, besides Andrew and Paul, 98 Koreans and three French missionaries who had been martyred between 1839 and 1867. Among them were bishops and priests, but for the most part they were lay persons: 47 women, 45 men. </p><p>Among the martyrs in 1839 was Columba Kim, an unmarried woman of 26. She was put in prison, pierced with hot tools and seared with burning coals. She and her sister Agnes were disrobed and kept for two days in a cell with condemned criminals, but were not molested. After Columba complained about the indignity, no more women were subjected to it. The two were beheaded. A boy of 13, Peter Ryou, had his flesh so badly torn that he could pull off pieces and throw them at the judges. He was killed by strangulation. Protase Chong, a 41-year-old noble, apostatized under torture and was freed. Later he came back, confessed his faith and was tortured to death. </p><p>Today, there are almost 5.1 million Catholics in Korea.</p> American Catholic Blog We never think of connecting violence with our tongues. But the first weapon, the most cruel weapon, is the tongue. Examine what part your tongue has played in creating peace or violence. We can really wound a person, we can kill a person, with our tongue.

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