Can anyone tell me who is the name's day saint of St. John de Brébeuf ? The name's day saint of someone is similar to a patron saint , but is not exactly the same. I have try to find a source that makes note of this but have come up empty handed so far. St. Jean de Brébeuf was born on March 25, 1593 and was martyred on March 16, 1649 by the Iroquois Indians. > A name day is a tradition in some countries in Europe, Latin America, and Catholic and Eastern Orthodox countries in general. It consists of celebrating a day of the year that is associated with one's given name. The celebration is similar to a birthday. > > The custom originated with the Christian calendar of saints: believers named after a saint would celebrate that saint's feast day, or in the Eastern Orthodox tradition, the day of a saint's death. Name days have greater resonance in the Catholic and Orthodox parts of Europe; Protestant churches practice less veneration of saints. In many countries, however, name-day celebrations no longer have connection to explicitly Christian traditions. > > The celebration of name days has been a tradition in Catholic and Eastern Orthodox countries since the Middle Ages, and has also continued in some measure in countries, such as the Scandinavian countries, whose Protestant established church retains certain Catholic traditions. The name days originate in the list of holidays celebrated in commemoration of saints and martyrs of the church. For example, the name Karl or Carl is celebrated in Sweden on January 28, the anniversary of the death of Charlemagne (Charles magnus, i.e., "the great"). The church promoted celebration of name days (or rather saints' feast days) over birthdays. - Name day (Wikipedia)

According to Wikipedia, Isidore of Seville (not to be confused with Isidore the Laborer ) is the patron saint of the Internet and computer programmers. Unfortunately, the current revision doesn't describe how a 7th Century man became the patron of a 20th Century invention and its related profession. It does mention the existence of the Order of Saint Isidore of Seville , founded January 1, 2000, but it's unclear on if they pushed for this patronage or if it was others. How did Isidore of Seville gain the distinction of being the patron saint of the Internet and computer programmers?

I am currently working on a project devoted to the thoughts of the Curé of Ars (St. John Vianney) on various topics. One of the topics is *scruples*. St. Alphonsus Liguori, for instance, has this to say about scruples itself: > A conscience is scrupulous when, for a frivolous reason and without rational basis, there is a frequent fear of sin even though in reality there is no sin at all. A scruple is a defective understanding of something. St. Philip Neri seemed to have a fair amount to say on the subject, including > The scrupulous should remit themselves always and in everything to the judgment of their confessor, and accustom themselves to have a contempt for their own scruples. And he offered the following advice to those pestered by scruples: > If those who are molested by scruples wish to know whether they have consented to a suggestion or not, especially in thoughts, they should see whether, during the temptation, they have always had a lively love to the virtue opposed to the vice in respect of which they were tempted, and hatred to that same vice, and this is mostly a good proof that they have not consented. and > When a scrupulous person has once made up his mind that he has not consented to a temptation, he must not reason the matter over again to see whether he has really consented or not, for the same temptations often return by making this sort of reflection. However, when I searched, for example, the various sermons and catechetical instructions of the Curé of Ars, I could find nothing along these lines. In fact, I could find nothing at all in which anything directly regarding *scruples* in the above sense is even mentioned. St. John Vianney, has, however, used the word in a slightly different sense on several occasions; when, for example, he says: > My children, you make a scruple of missing holy Mass, because you commit a great sin in missing it by your own fault ; but you have no scruple in missing an instruction. and also, > He [lukewarm Christian] has few scruples in cutting out, on the least pretext, the Asperges and the prayers before Mass. But, alas, I can find nothing regarding his having addressed *scruples* specifically as a spiritual disease. I have consulted his definitive biography by Trochu, and all I could find in there regarding scruples as a disease, is a reference that Trochu makes in regards to St. Benedict Labre en route to receiving the hospitality of the Vianney household when St. John Vianney was a little boy: > Tortured by scruples, Benoit Labre had just left the Trappist monastery of Sept-Fonds, where he had been a novice under the name of Brother Urban. He had now acquired a certainty that his vocation was to be a wayfarer for the remainder of his life, so he set out for Rome. His first halt was at Paray-le-Monial, where he paid long visits to the chapel of the Apparitions. From Paray he journeyed to Lyons, but rather than enter the city at nightfall he chose to spend the night at Dardilly. On observing a number of poor persons going to the house of Pierre Vianney, he went along with them. QUESTION: Does anyone know if the Curé of Ars had had anything to say about the disease of *scruples* directly, perhaps along the lines of the Liguori and Neri quotes provided above; and if so, what are they or where I may find them? (The sources I have used, for the most part, are in English. Perhaps there is something in the French in which the subject is directly addressed?) Thank you.

I'm curious why all the Catholic churches (with the exception of the ones named sacred/immaculate heart) are named after Saints. Why is this?

I am asking this question because the entire comment thread in which I asked the question appears to have gone missing, including references to Aquinas (*Summa Theologica* q. 35 a. 6 ), Ludwig Ott (*Fundamentals of Catholic Dogma* bk. 3, pt. 3, ch. 2, §5, 2.), Pohle (*Mariology* pt. 2, ch. 1, §3, Theses II), and others. Wikipedia lists St. Lucia of Syracuse (283-304) as the patron saint of of the blind within Roman Catholicism. She is venerated, along with St. Agnes (patron saint of virgins) among Roman Catholics, Anglican, Lutheran, and Eastern Orthodox churches. She is one of only 8 women explicitly commemorated by Roman Catholics in the Canon of the Mass. There is, within the tradition regarding St. Lucia, the possibility that she was assigned to defilement within a brothel by the Governor of Syracuse. Paschasius ordered her to burn a sacrifice to the emperor's image. When she refused, Paschasius sentenced her to be defiled in a brothel; a particularly heinous crime against someone who had dedicated her chastity to God. In a question regarding the Catholic tradition that Mary (Jesus' mother) did not suffer pain in childbirth (https://christianity.stackexchange.com/questions/7451/where-does-the-catholic-tradition-that-mary-did-not-have-pain-giving-birth-to-je?noredirect=1#comment225832_7451) , included in the comments of a particular answer, came the assertion that, even if Lucia was raped and even if she had survived and produced a child from this violation, she would still be honored by name in the Catholic Mass as a martyred virgin even though her bodily integrity was ruined . This was explained as because an intact hymen is accidental to virginity while the commitment of the will is essential to virginity. In other words the taking of sexual liberty by force and against one's will does nothing to impinge upon one's state of virginity even though it may change the state of one's bodily integrity. Therefore the state of one's bodily integrity has nothing to say, directly, to one's virginal condition. The reference to St. Lucia came about as the bodily integrity of Mary (i.e. no ruptured hymen in childbirth) was indicated as integral to her "perpetual virginity" which is in turn linked to her sinlessness which is in turn linked to her painless childbirth. It seems to me, however, that if an intact hymen is accidental to virginity then a ruptured hymen must surely be accidental to the birth of a virginally conceived child. If St. Lucia would still retain her virginal status in the eyes of the Catholic Church regardless of the state of her bodily integrity following rape, why is it so important for Mary's bodily integrity to remain intact as regards her "perpetual" virginity during childbirth?

Joan Carroll Cruz, *Prayers and Heavenly Promises: Compiled from Approved Sources* claims: >PROMISES: According to St. Bridget of Sweden (1303-1373), the Blessed Virgin grants seven graces to the souls who honor her daily by saying seven *Hail Marys* while meditating on her tears and dolors: > > 1. “I will grant peace to their families.” > 2. “They will be enlightened about the divine Mysteries.” > 2. “I will console them in their pains and I will accompany them in their work.” > 2. “I will give them as much as they ask for as long as it does not oppose the adorable will of my divine Son or the sanctification of their souls.” > 2. “I will defend them in their spiritual battles with the infernal enemy and I will protect them at every instant of their lives.” > 2. “I will visibly help them at the moment of their death—they will see the face of their mother.” > 2. “I have obtained this grace from my divine Son, that those who propagate this devotion to my tears and dolors will be taken directly from this earthly life to eternal happiness, since all their sins will be forgiven and my Son will be their eternal consolation and joy.” Where exactly in *The Revelations of St. Birgitta of Sweden* do these promises occur? I couldn't find them there.

I was just reading about Clement of Alexandria on Wikipedia , which says that in 1586 he was removed from Roman Martyrology by Pope Sixtus V. I have never heard of another instance of a figure being removed from veneration. Is this an occurrence that has happened more times? If so, what is the process by which the martyrology can be amended by removing veneration from a figure?

Who is known as the Hut-Burner Saint? Is he venerated by the Catholic Church?

I have been trying to find the original source and transcript containing the following famous quote of Ven. Fulton J. Sheen on the laity: > Who’s going to save our Church? It’s not our bishops, it’s not our priests and it is not the religious. It is up to you, the people. You have the minds, the eyes and the ears to save the Church. Your mission is to see that the priests act like priests, your bishops act like bishops, and the religious act like religious. I have read that he said it at the Supreme Convention of the Knights of Columbus in June of 1972, but I would like to locate, if possible, an audio recording or a transcript of the speech. Would anyone know where I can find such? If he uttered this quote earlier than this, it would be very helpful to know this.

Were any saints gifted with invisibility? Réginald Garrigou-Lagrange, O.P., *The Three Ages of the Interior Life: Prelude of Eternal Life* ch. 56, § "Ecstasy and Stigmatization" mentions that St. Catherine of Siena 's stigmata were invisible , but I am wondering if any saints' entire bodies have supernaturally disappeared and reappeared. Antonio Royo Marín, O.P., *Teología de la perfección cristiana* (5ª ed.) pp. 928-57 lists the following mystical phenomena, but not invisibility: - Stigmatization - Tears and sweat of blood - Renewal or exchange of hearts - Inedia - Sleeplessness - Agility - Bilocation - Levitation - Subtility - Lights or glowings - Supernatural prefume

Were any of the saints in the Eastern Orthodox Churches gifted with the supernatural ability of invisibility from time to time?

Can anyone link me to a source for Christian meal foods that can be linked to a particular day in the life of Jesus and particular events in the lives of Christian saints. In the event that such sources do not exist can anyone point out if such cases are adequately known to exist? Allow me to make three suggestions as to what I am getting at. - 1. At Easter, it is traditional amongst some Christian to eat lamb in remembrance that Chris the Lamb of God rose from the dead. - 2. The day after Jesus's resurrection Jesus ate broiled fish and honey from the comb. That is right on Easter Monday. (Luke 24:42-43) - 3. On the fourth Friday of Lent, in Oaxaca,Oaxaca, Mexico there is celebration of the [Samaritan woman](https://en.m.wikipedia.org/wiki/Samaritan_woman_at_the_well) who gave water to Jesus. The Catholic Church has this part of the Gospel read at mass this day. The custom of the day involves churches, schools and even businesses to give passers-by water and fruit drinks in honour of the biblical events recounted this day at mass. I am not limiting this to events of the New Testament, but may be from the lives of saints. I welcome input from any Christian denominations

In the Papal Bull, *Sanctissimus Dominus Noster,* of March 13, 1625, Pope Urban VIII instructed Catholics not to venerate the deceased or represent them in the manner of Saints without the sanction of the Catholic Church. I have not located a copy of this letter. I would like to read it, as well as determine what are the penalties on those who violate its dictates. QUESTION: (i) Where may I obtain (preferably online) a copy of the document; and, (ii) What are the penalties imposed for its violation? Thank you.

This post is a follow-up to https://christianity.stackexchange.com/questions/103903/on-the-papal-bull-sanctissimus-dominus-noster-of-urban-viii On pg. 4 of St. Alphonsus Liguori's [*Glories of Mary*](https://ia801301.us.archive.org/25/items/thegloriesofmary00liguuoft/thegloriesofmary00liguuoft.pdf) , we find, for example, the following "Protest of the Author"--- And, according to the Wikipedia biography of Pope Urban VIII found [*here*](https://en.wikipedia.org/wiki/Pope_Urban_VIII) , we read under "Policy on Private Revelation": In light of Geremia's answer in the aforementioned post, it seems that Wikipedia *may* have been wrong in their citation of the ``papal bull Sanctissimus Dominus Noster of 13 March 1625.'' It has been my observation that a "Protost" such as the one above by St. Alphonsus Liguori is not uncommon---with all professing their obedience to the decrees of Pope Urban VIII regarding the veneration (or representation in the manner of Saints) of individuals whose sanctity has not been officially recognized by the Catholic Church. QUESTION: Can anyone shed some light (with references and/or verifiable examples) of what exactly these "Decrees of Urban VIII" are? Is there a papal bull in which they are contained or where they promulgated in some other fashion? Thank you.

So says Matt. 19:24--- > It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven. QUESTION: I would like to know who (if any) among the **non-royal laity** have been canonized by the Catholic Church who died a natural death (i.e., not martyred) as a lay person in an economic state that might be considered well-to-do or better? (I am interested in canonized Saints who fit this criteria; nevertheless, if anyone is aware of a well-to-do individual whose cause for Sainthood has been opened, I would like to know of that individual(s) as well.) *Remark:* I have not been able to think of one such individual. I know that the Ven. Leo Dupont was born wealthy and did many wonderful things with his money, much of which he spent on charitable and pious endeavors. I don't believe that he died poor. However, he still has not been declared a Saint in the Catholic Church.

[Saints](http://www.biblegateway.com/keyword/?search=saints&version1=CSB&searchtype=all&limit=none&wholewordsonly=no&resultspp=500&displayas=long&sort=bookorder) are present throughout the Bible. In my understanding, Protestant use of this word applies to *all believers*, which I understand is the New Testament (and OT?) meaning of the word. In my limited understanding of Catholicism, it seems that the Roman Catholic church selects a subset of *all believers* and declares *them* to be saints. Is this then to the exclusion of other believers, i.e. saying that *not all* believers are saints?

Fr. Ludovic-Marie Barrielle, *Do I Have a Vocation?* , ch. 5, claims: >“A long period of chastity” says Saint Bernard, “is a second virginity.” Where does St. Bernard say this?

I feel the title is mostly self explanatory, but I am looking for a list/collection that has most or all of the saints venerated in Eastern Orthodoxy. I have seen some churches have calendars with amounts of saints on them (example: https://www.oca.org/saints/lives) , but I am looking for greater comprehensiveness.

For the beginnings of an explanation regarding the correlation between Holy Mass and the Book of Revelation, one may see Scott Hahn's article here: [*The Apocalyptic Mass*](https://www.catholic.com/magazine/print-edition/the-apocalyptic-mass) . The same author also has published a book called "The Lamb's Supper (The Mass Explained as Heaven on Earth)." The book is described here: [*The Lamb's Supper*](https://www.amazon.com/Lambs-Supper-Mass-Heaven-Earth/dp/0385496591) . The said book is written in a very popular style and it uses a lot of personal pronouns. I am hoping to obtain, if such exists, a much more rigorous theological treatise on the subject. QUESTION: Does anyone know of any much older books or theological treatises written perhaps by any of the ancient Fathers or Catholic Saints which have attempted to explain the connection between the Catholic Mass and the biblical Book of Revelation?

I'm writing about Catholicism and from what I extracted of a conversation with a priest friend of mine, > When we ask a Saint for intercession, we need to know that person is alive in heaven. Before that person becomes a Saint, there's a process that requires something extraordinary to happen; when the person isn’t yet considered a Saint, we can have private devotion to them, ***as long as they were Catholics***, and ask for intercession; if something extraordinary happens it can serve to beatify / sanctify that person. This got me wondering... are there any non-Catholic saints?