Choosing St. Maximilian Kolbe for your Confirmation Saint?
Choosing a Saint for Confirmation
In class we have been discussing Saints 😊 Below is the story of St Maximilian. Following that are some suggestions accordoing to Miss Lennox's instructions, and what qualities you guys want in your special Saint. Good luck in picking the best Saint for you!
St. Maximilian Kolbe: The Apostle of the Apostle of Consecration to Mary http://www.catholic.org/saints/saint.php?saint_id=370
St. Maximilian Kolbe was born as Raymund Kolbe on January 8, 1894, in the Kingdom of Poland, part of the Russian Empire. He was a Polish Conventual Franciscan friar and a martyr in the German death Camp of Auschwitz during World War II.
St. Maximilian Kolbe was very active in promoting the Immaculate Virgin Mary and is known as the Apostle of Consecration to Mary. Much of his life was strongly influenced by a vision he had of the Virgin Mary when he was 12.
"That night I asked the Mother of God what was to become of me. Then she came to me holding two crowns, one white, the other red. She asked me if I was willing to accept either of these crowns. The white one meant that I should persevere in purity, and the red that I should become a martyr. I said that I would accept them both."
One year after his vision, Kolbe and his elder brother, Francis joined the Conventual Franciscans. In 1910, Kolbe was given the religious name Maximilian, after being allowed to enter the novitiate, and in 1911, he professed his first vows.
At the age of 21, Kolbe earned a doctorate in philosophy from the Pontifical Gregorian University. He would also earn a doctorate in theology by the time he was 28.
St. Maximilian Kolbe organized the Militia Immaculata (Army of the Immaculate One) after witnessing demonstrations against Pope St. Pius X and Benedict XV. His goal was to work for the conversion of sinners and enemies of the Church, specifically, the Freemasons and he would so with the intercession of Mary.
In 1918, he was ordained a priest and continued his work of promoting Mary throughout Poland. Over the next several years, Kolbe took on publishing. He founded a monthly periodical titled, "Rycerz Niepokalanej" (Knight of the Immaculate). He also operated a religious publishing press and founded a new Conventual Franciscan monastery at Niepokalanow, which became a major religious publishing center.
Kolbe also founded monasteries in both Japan and India. To this day, the monastery in Japan remains prominent in the Roman Catholic Church in Japan.
In 1936, Kolbe's poor health forced him to return home to Poland, and once the WWII invasion by Germany began, he became one of the only brothers to remain in the monastery. He opened up a temporary hospital to aid those in need. When his town was captured, Kolbe was sent to prison but released three months later.
Kolbe refused to sign a document that would recognize him as a German citizen with his German ancestry and continued to work in his monastery, providing shelter for refugees - including hiding 2,000 Jews from German persecution. After receiving permission to continue his religious publishing, Kolbe's monastery acted as a publishing house again and issued many anti-Nazi German publications.
On February 17, 1941, the monastery was shut down; Kolbe was arrested by the German Gestapo and taken to the Pawiak prison. Three months later, he was transferred to Auschwitz.
Never abandoning his priesthood, Kolbe was the victim to severe violence and harassment. Toward the end of his second month in Auschwitz, men were chosen to face death by starvation to warn against escapes. Kolbe was not chosen but volunteered to take the place of a man with a family.
It is said during the last days of his life Kolbe led prayers to Our Lady with the prisoners and remained calm. He was the last of the group to remain alive, after two weeks of dehydration and starvation. The guards gave him a lethal injection of carbolic acid. The stories tell that he raised his left arm and calmly awaited death.
St. Maximilian Kolbe died on August 14 and his remains were cremated on August 15, the same day as the Assumption of Mary feast day.
Recognized as the Servant of God, Kolbe was beatified as a "Confessor of the Faith" on October 17, 1971 by Pope Paul VI and canonized by Pope John Paul II on October 10, 1982. Pope John Paul II declared Kolbe not a confessor, but a martyr.
Kolbe's is often depicted in a prison uniform and with a needle being injected into an arm. He is the patron saint of drug addicts, prisoners, families, and the pro-life movement and his feast day is celebrated on August 14
Women Saints Who Are Doctors of the Church
CATHERINE OF SIENA
TERESA OF AVILA
THÉRÈSE OF LISIEUX
HILDEGARD OF BINGEN http://www.johnthebaptistmoora.com/346443107/5026222/posting/women-saints
St. Katharine Drexel
Katharine was remembered for her love of the Eucharist and a desire for unity of all peoples. She was courageous and took the initiative to address social inequality within minorities. She believed all should have access to a quality education and her selfless service, including the donation of her inheritance, helped many reach that goal.
Elizabeth of Hungary
A selfless saint The Church on Nov. 17 celebrates the daughter of a king who devoted her life to caring for the poor and the sick
Saint Charles Borromeo
Served as a bishop in a diocese that was plagued by superstitions and other faulty religious practices, but he resolved the problems by issuing wise rulings, instituting them with kindness, and setting an example through his own holy life.
Joseph Cafasso (priest of the gallows) http://www.catholic.org/saints/saint.php?saint_id=696
St John of God
St. St. Thomas a Beckett
Joan of Arc
St Maximilian Kolbe
St Catherine of Siena
St Joseph Cupertino
Therese of Lisieux
St Francis of Assisi
St. Elizabeth of Hungary
St. Aloysius Gonzaga
Seeing Good in Everyone
Putting Self At Risk To Help Others
St Damien of Molokai
St Maximus the Confessor
St Anthony of Egypt
Helping the Poor
St Vincent de Paul
St. Louise de Marillac
St MacKillop http://www.johnthebaptistmoora.com/346443100
Fight Against Bad
St John the Baptist
St Anthony of Egypt
Believing in Self
“I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength”. Philippians 4:12-13
Tell People About God
Take a Fun Quiz
Which Dominican Saint Are You Most Like? https://churchpop.com/2015/11/08/quiz-which-dominican-saint-are-you-most-like/?utm_campaign=playbuzz&pb_traffic_source=twitter&utm_source=twitter
Which Franciscan Saint Are You the Most Like? https://churchpop.com/2016/04/21/quiz-franciscan-saint-like/
Other quizzes: https://churchpop.com/category/quizzes/
Additional Information: The Example of Mother Teresa
How does the Church choose saints?
Canonization, the process the Church uses to name a saint, has only been used since the tenth century. For hundreds of years, starting with the first martyrs of the early Church, saints were chosen by public acclaim.
In 1983, Pope John Paul II made sweeping changes in the canonization procedure. The process begins after the death of a Catholic whom people regard as holy. Often, the process starts many years after death in order give perspective on the candidate. The local bishop investigates the candidate's life and writings for heroic virtue (or martyrdom) and orthodoxy of doctrine. Then a panel of theologians at the Vatican evaluates the candidate. After approval by the panel and cardinals of the Congregation for the Causes of Saints, the pope proclaims the candidate "venerable."
The next step, beatification, requires evidence of one miracle (except in the case of martyrs). Since miracles are considered proof that the person is in heaven and can intercede for us, the miracle must take place after the candidate's death and as a result of a specific petition to the candidate. When the pope proclaims the candidate beatified or "blessed," the person can be venerated by a particular region or group of people with whom the person holds special importance.
Only after one more miracle will the pope canonize the saint. The title of saint tells us that the person lived a holy life, is in heaven, and is to be honoured by the universal Church. Canonization does not "make" a person a saint; it recognizes what God has already done.
There are a very few patron saints which have been officially declared by the Church. The vast majority of patronages are merely popular customs.
An Example of a Canonised Saint
Mother Teresa's canonization: She is the ‘Patron saint for doubters’
ELIZABETH EISENSTADT-EVANS | Sep 2, 2016
When Mother Teresa is elevated to sainthood by Pope Francis in a ceremony Sunday, many men and women around the world will have vivid memories of the Nobel Prize-winning nun who spent most of her life serving the poor in India.
Born into an Albanian family in Macedonia — once a part of the former Yugoslavia — as Agnes Bojaxhiu, she founded the Missionaries of Charity, which now numbers more than 4,000 sisters around the world. By the time the woman who became Mother Teresa died in 1997, she was famous for her work among the most destitute of Catholics and non-Catholics alike.
There was such general agreement about Mother Teresa’s holiness, says the Rev. James Martin, that the Catholic Church didn’t observe the normal five-year waiting period after her death to launch the process.
“Pope John Paul II waived the traditional waiting period for the canonization process to move ahead, because there was a clear understanding of her sanctity” says Martin, whose (recently re-released) book, “My Life With the Saints,” chronicles his own spiritual pilgrimage in the company of holy men and women.
“And the two miracles happened quickly — which was up to God, frankly. It’s rather fast, but certainly appropriate to my mind. Does anyone doubt her sanctity? “
Even with an abbreviated waiting period, canonization is the last step in a lengthy process.
While some criticize her for not doing more to address systemic poverty or promote medical approaches to healing and palliative care, others argue that her intent was never to supplant hospitals, but to offer aid and comfort to the sick and dying.
Judging the record
In judging whether someone should be elevated to sainthood, the Vatican scrutinizes the “historic record” and speaks to those who know the person (if possible), looking for evidence that he or she exemplified “heroic virtues” says the Rev. Msgr. William King, pastor of Elizabeth Ann Seton Parish in Mechanicsburg.
Then there is the matter of miracles. The evidence for supernatural evidence of sanctity is typically medical in nature, with the Vatican staff eschewing the more spectacular (and sometimes controversial) realm of mystical appearances and charismatic gifts.
In the 1980s, John Paul II reduced the number of miracles required for sainthood to two. (Pope Francis, who elevated his late predecessor to sainthood — along with Pope John XXIII — only required one.)
The contemporary process of evaluating evidence for sainthood is both rigorous and as objective as possible, with Vatican experts often turning to nonbelievers to provide a thorough evaluation. Experts estimate that at least 50 percent of the alleged miracles presented by advocates to the Congregation for Saints’ Causes are rejected, says former Rome bureau chief of Catholic News Service John Thavis in his book, “The Vatican Prophecies.”
“There are multiple steps involved and multiple parties” says King. “In large measure the complexity built into the process is a matter of safeguards, so that the individuals moved along in this process from step to step should not be subject to undue influence, but based on objective decision-making.”
Though the Catholic Church believes that Jesus Christ is the primary intercessor between humans and God, “that doesn’t stop us from saying to our friends on earth ‘would you pray for me?’ ” says King, who says that when evaluating a candidate for sainthood the Vatican is looking for “indisputable evidence” of saintly advocacy.
As a member of the tribunal in the Diocese of Harrisburg, King himself has been part of a team that investigated reports by a local resident who thought he might have experienced a medically inexplicable cure from metastatic cancer.
In pursuing an analysis, the Vatican required not only extensive medical documentation, but the appointment of a medical adviser to the tribunal, and the medical judgment of three other doctors, two of whom had to be board-certified experts in the particular field (in this case, oncology).
While all involved indicated that they were astonished the man had survived more than three to six months, a comment by one physician that a surgical cure could not be “ruled out” was sufficient, says King, for the Vatican to say the cure didn’t fit its criteria for miracles.
“There simply must be no other explanation for what happened” says King.
But what of Mother Teresa’s significance for contemporary men and women living in an age of skepticism? One thing is clear: Mother Teresa was no stranger to spiritual angst.
Questioning her faith
As Martin notes in a 2007 commentary written upon the occasion of the publication of a collection of her journals and letters, “Come Be My Light,” the woman renowned for her devotion struggled with an often profound sense of distance from God.
“In my soul I feel just that terrible pain of loss,” she wrote in 1959, “of God not wanting me — of God not being God — of God not existing.” According to the book, this inner turmoil, known by only a handful of her closest colleagues, lasted until her death in 1997.
Yet viewed in the light of her unswerving devotion to the poorest members of society in Kolkata and elsewhere, her interior spiritual struggles make Mother Teresa a particularly inspiring role model for believer and skeptic alike, he says today.
“For believers, she lived a radical Christian life, helping the poorest of the poor and, as we know now, did it, for the last 50 years of her life without benefit of a rich prayer life, “says Martin. “She really faced great suffering interiorly, and felt a real sense of distance from God, as her letters show. That makes her a kind of patron saint for doubters. For nonbelievers, she can serve as an example of how you really can serve the poor in this world, and live an entirely selfless and other-directed life.”
“I am excited, because the life of Mother Teresa, the witness of her self-sacrifice for the benefit of the outcast is a challenge and an example for all of us,” says King, who shared the same spiritual director with the woman to be canonized Sunday.
“As a priest I am personally challenged and encouraged by her witness. It’s in line with the challenge of Pope Francis to go to the marginalized and tell them that though their lives may be full of bad news, there is good news, too.”
CANONIZATION OF BLESSED MOTHER TERESA OF CALCUTTA
HOMILY OF HIS HOLINESS POPE FRANCIS Saint Peter's, 4 September 2016 https://w2.vatican.va/content/francesco/en/homilies/2016/documents/papa-francesco_20160904_omelia-canonizzazione-madre-teresa.html
“Who can learn the counsel of God?” (Wis 9:13). This question from the Book of Wisdom that we have just heard in the first reading suggests that our life is a mystery and that we do not possess the key to understanding it. There are always two protagonists in history: God and man. Our task is to perceive the call of God and then to do his will. But in order to do his will, we must ask ourselves, “What is God’s will in my life?”
We find the answer in the same passage of the Book of Wisdom: “People were taught what pleases you” (Wis 9:18). In order to ascertain the call of God, we must ask ourselves and understand what pleases God. On many occasions the prophets proclaimed what was pleasing to God. Their message found a wonderful synthesis in the words “I want mercy, not sacrifice” (Hos 6:6; Mt 9:13). God is pleased by every act of mercy, because in the brother or sister that we assist, we recognize the face of God which no one can see (cf. Jn 1:18). Each time we bend down to the needs of our brothers and sisters, we give Jesus something to eat and drink; we clothe, we help, and we visit the Son of God (cf. Mt 25:40). In a word, we touch the flesh of Christ.
We are thus called to translate into concrete acts that which we invoke in prayer and profess in faith. There is no alternative to charity: those who put themselves at the service of others, even when they don’t know it, are those who love God (cf. 1 Jn 3:16-18; Jas 2:14-18). The Christian life, however, is not merely extending a hand in times of need. If it is just this, it can be, certainly, a lovely expression of human solidarity which offers immediate benefits, but it is sterile because it lacks roots. The task which the Lord gives us, on the contrary, is the vocation to charity in which each of Christ’s disciples puts his or her entire life at his service, so to grow each day in love.
We heard in the Gospel, “Large crowds were travelling with Jesus” (Lk 14:25). Today, this “large crowd” is seen in the great number of volunteers who have come together for the Jubilee of Mercy. You are that crowd who follows the Master and who makes visible his concrete love for each person. I repeat to you the words of the Apostle Paul: “I have indeed received much joy and comfort from your love, because the hearts of the saints have been refreshed through you” (Philem 1:7). How many hearts have been comforted by volunteers! How many hands they have held; how many tears they have wiped away; how much love has been poured out in hidden, humble and selfless service! This praiseworthy service gives voice to the faith – it gives voice to the faith! – and expresses the mercy of the Father, who draws near to those in need.
Following Jesus is a serious task, and, at the same time, one filled with joy; it takes a certain daring and courage to recognize the divine Master in the poorest of the poor and those who are cast aside, and to give oneself in their service. In order to do so, volunteers, who out of love of Jesus serve the poor and the needy, do not expect any thanks or recompense; rather they renounce all this because they have discovered true love. And each one of us can say: “Just as the Lord has come to meet me and has stooped down to my level in my hour of need, so too do I go to meet him, bending low before those who have lost faith or who live as though God did not exist, before young people without values or ideals, before families in crisis, before the ill and the imprisoned, before refugees and immigrants, before the weak and defenceless in body and spirit, before abandoned children, before the elderly who are on their own. Wherever someone is reaching out, asking for a helping hand in order to get up, this is where our presence – and the presence of the Church which sustains and offers hope – must be”. And I do this, keeping alive the memory of those times when the Lord’s hand reached out to me when I was in need.
Mother Teresa, in all aspects of her life, was a generous dispenser of divine mercy, making herself available for everyone through her welcome and defence of human life, those unborn and those abandoned and discarded. She was committed to defending life, ceaselessly proclaiming that “the unborn are the weakest, the smallest, the most vulnerable”. She bowed down before those who were spent, left to die on the side of the road, seeing in them their God-given dignity; she made her voice heard before the powers of this world, so that they might recognize their guilt for the crime – the crimes! – of poverty they created. For Mother Teresa, mercy was the “salt” which gave flavour to her work, it was the “light” which shone in the darkness of the many who no longer had tears to shed for their poverty and suffering.
Her mission to the urban and existential peripheries remains for us today an eloquent witness to God’s closeness to the poorest of the poor. Today, I pass on this emblematic figure of womanhood and of consecrated life to the whole world of volunteers: may she be your model of holiness! I think, perhaps, we may have some difficult in calling her “Saint Teresa”: her holiness is so near to us, so tender and so fruitful that we continual to spontaneously call her “Mother Teresa”. May this tireless worker of mercy help us increasingly to understand that our only criterion for action is gratuitous love, free from every ideology and all obligations, offered freely to everyone without distinction of language, culture, race or religion. Mother Teresa loved to say, “Perhaps I don’t speak their language, but I can smile”. Let us carry her smile in our hearts and give it to those whom we meet along our journey, especially those who suffer. In this way, we will open up opportunities of joy and hope for our many brothers and sisters who are discouraged and who stand in need of understanding and tenderness