SAINTS SEPTEMBER

Daily Saints – 11 September.
Feast of Saint Jean-Gabriel Perboyre.
The first saint (martyr) associated with China.
John Gabriel Perboyre was born in 1802 at Le Puech, Lot, France. He was one of eight children born to Pierre Perboyre and Marie Rigal, who ran a farm. Five of them would enter either the Vincentian Fathers or the Daughters of Charity.
John Gabriel led a routine childhood and youth, displaying no particular religious fervor. This changed in 1816, however, after his younger brother, Louis, was accepted into the Vincentian seminary recently founded in Montauban by their uncle, Jacques Perboyre, C.M.
John Gabriel was asked by their parents to accompany his brother until he had adapted to his new environment. To his surprise, John Gabriel felt drawn to follow this life himself.
He was ordained to the priesthood on 23 September 1825, in the chapel of the Daughters of Charity, by Louis Dubourg, S.S., newly installed as the Bishop of Montauban, and on the following day he presided for the first time at Mass.
In 1832 he was assigned by the superiors of the Congregation to supervise the novitiate in Paris.
A sermon he heard at age 15 inspired him to become a missionary in China. But he had been held back from his longing to serve in China by his poor health. His brother Louis, on the other hand was sent to China.
Unfortunately he died in the course of the journey there. This prompted John Gabriel to volunteer to replace his brother. He was approved for this, with the hope that the sea voyage would improve his health.
Perboyre arrived in Macau in August 1835, where he began the study of the Chinese language. On 21 December 1835, he began his journey to Ho-Nan in China, the mission assigned him, in a junk ship.
The journey took him five months, which required months of recovery. He then proceeded to spend the rest of his time of service serving the poverty-stricken people of the region.
In January 1838, he was transferred to the mission of Hubei. In September 1839, persecutions against Christians broke out in Hubei, and Perboyre was one of the first victims.
In 1839 the viceroy of the province began a persecution and used the local mandarins to obtain the names of priests and catechists in their areas.
In September 1839, the Mandarin of Hubei, where there was a Vincentian mission center, sent soldiers to arrest the missionaries.
Perboyre was meeting informally with some other priests of the region when the soldiers arrived to seize them. The priests scattered and hid, but one catechist, under torture, gave away where Perboyre was hiding.
He was stripped of his garments and clothed with rags, bound, and, over the course of time, was dragged from tribunal to tribunal. At each trial, he was treated inhumanly. Finally, he was taken to Wuchang, and after torture, was condemned to death.
The sentence was confirmed by an imperial edict in 1840, and on 11 September of that year, Perboyre was led to death with seven criminals. He was strangled to death on a cross at Wuchang.
He was lashed to a cross on a hill named the “red mountain”, then strangled with a rope on 11 September 1840 at Ou-Tchang-Fou, China. His body was retrieved and buried in the mission cemetery by a catechist.
“One does good for souls only by prayer.
In all that you do, work only to please God,
otherwise you would waste your time and effort.”
“Only one thing is needful: Jesus Christ.”
“O my Divine Saviour,
Transform me into Yourself.
May my hands be the hands of Jesus.
Grant that every faculty of my body May serve only to glorify You.
Above all, Transform my soul and all its powers
So that my memory, will and affection
May be the memory, will and affections Of Jesus.
I pray You To destroy in me All that is not of You.
Grant that I may live But in You, by You and for You,
So that I may truly say,
With St. Paul,
“I live – now not I -But Christ lives in me”.

Daily Saints – 18 September.
Feast of Saint Joseph of Cupertino.
He is the patron saint of air crews, Air Forces, air travellers, flyers, aircraft pilots, aviators, flyers, astronauts, paratroopers, test takers, students, school children.
Joseph of Cupertino was born on 17 June 1603 at Cupertino, diocese of Nardo, near Brindisi in the kingdom of Naples, Italy as Joseph Desa.
Joseph’s father, Felice Desa was a poor carpenter who died before the boy was born. Creditors drove his mother, Francesca Panara, from her home, and Joseph was born in a stable.
Starting at age eight, he received ecstatic visions that left him gaping and staring into space.
At times, his widowed mother abused him. Joseph’s development suffered—he had a hot temper, and became absent-minded. Village people knew him was known as “the gaper” around town because he would wander about aimlessly with his mouth open.
One thing did consume his attention: he threw himself into devotional practices and grew in his faith.
When he reached maturity, he was apprenticed to a shoemaker, but failed at that position. He applied to several monasteries, but was refused.
The Capuchin order accepted him on a trial basis as a lay brother, but he was inept and clumsy—he would drop whole piles of dishes, or forgot his duties, or could not be trusted with even minor responsibilities.
He returned home in a great depression. His mother was not happy to see him, and she pleaded with her brother, who was a Franciscan monk, to have him accepted to his monastery as a servant. He was taken in and given work cleaning out the stables.
The consistent work and community life seemed to suit Joseph, and he became more trustworthy and capable. He had a certain humility and sweetness, and was diligent in his prayer and devotional life—within a few years, he was accepted as a full brother in the community.
Though he struggled in his studies, and had nothing to offer in the way of eloquence, he was ordained a priest in 1628. His devotional life increased, and he took on rigorous fasting and disciplines.
Joseph still had little education, could barely read or write, but received such a gift of spiritual knowledge and discernment that he could solve intricate questions.
His life became a series of visions and ecstasies, which could be triggered any time or place by the sound of a church bell, church music, the mention of the name of God or of the Blessed Virgin or of a saint, any event in the life of Christ, the sacred Passion, a holy picture, the thought of the glory in heaven, etc.
Yelling, beating, pinching, burning, piercing with needles – none of this would bring him from his trances, but he would return to the world on hearing the voice of his superior in the order.
He would often levitate and float (which led to his patronage of people involved in air travel), and could hear heavenly music.
“Pray,” he told everyone. “Pray. If you are troubled by dryness or distractions, simply say the Our Father. Then you make both vocal and mental prayer.”
Joseph’s ecstasies in public caused both admiration and disturbance in the community. For 35 years he was not allowed to attend choir, go to the common refectory, walk in procession, or say Mass in church.
To prevent making a spectacle, he was ordered to remain in his room with a private chapel. He was brought before the Inquisition, and sent from one Capuchin or Franciscan house to another.
But Joseph retained his joyous spirit, submitting to Divine Providence, keeping seven Lents of 40 days each year, never letting his faith be shaken.
He died on 18 September 1663 at Ossimo, Italy of a rapidly developed but severe fever.

Daily Saints – 27 September.
Feast of Saint Vincent de Paul.
He is the patron saint of lepers, charities, charitable societies, charitable workers; volunteers, horses, hospital workers, hospitals, lost articles, prisoners and against leprosy and for spiritual help.
Vincent de Paul was born to a poor peasant family in the French village of Pouy on April 24, 1581. He was the third child in a family of four sons and two daughters. His family was a solid peasant family capable of making ends meet only through hard work and frugality.
His family shared his ambition, hoping that a career in the priesthood would better the family fortune. His first formal education was provided by the Franciscans. He did so well, he was hired to tutor the children of a nearby wealthy family.
He used the money he earned teaching to continue his formal studies at the University of Toulose where he studied theology.
His early life was spent attempting to escape his humble roots. On one occasion, while he was still in the seminary, he refused to see his father who had come to visit him because he felt embarrassed by the shabbiness of his father’s appearance.
He was ordained on September 23, 1600, at the age of nineteen or twenty. Among his chief reasons for becoming a priest was his desire to get an office in the Church from which he could obtain enough money to retire early, return home, and provide for his family.
Vincent spent most of his early priesthood mingling with members of the elite. He was very well liked because of his charm, intelligence, and sense of humor.
In 1605, Vincent was returning home by boat from a trip. He had been on his way to sell some property he had received in an inheritance from a wealthy patron.
While travelling, he was captured by pirates, who brought him to Tunis in Northern Africa. He was sold into slavery and he remained a slave for two years. This experience may be the starting point of his conversion.
During this time, he prayed to God, telling Him that if his life would be spared and he was freed, he would devote the rest of his life to the service of the poor. By the grace of God, Vincent could convert his owner to the Christian faith and escaped with him from Tunisia.
In 1608, Vincent moved to Paris, where he came under the influence of Father (later Cardinal) Pierre de Bérulle, whom he took as his spiritual director, and Father André Duval, a professor of the Sorbonne, who was to be his “wise man” for the next three decades.
This marked a turning point in Vincent’s spiritual journey: ambition was receding, and attention to God and vocation were advancing.
Accused of theft by his roommate, Vincent did not defend himself, showing himself to be more like the Lord and less interested in self-advancement and public image — the real thief confessed years later.
In 1612, he was named pastor of Saint-Medard in Clichy, a poor rural parish just northwest of Paris. As pastor, he experienced the priesthood in a way unknown to him to that point, and told the bishop he was happier than the bishop himself, and even the pope.
However, in less than a year Bérulle recalled him to Paris to become chaplain to the Gondi family and tutor to their children.
In January of 1617, Vincent was on the Gondi estates in Picardy, and heard the confession of a dying man, who told Madame de Gondi that he would have been damned without Vincent’s ministry.
Although Vincent had initially begun his priesthood with the intention of securing a life of leisure for himself, he underwent a change of heart after hearing the confession of the dying peasant.
Madame de Gondi urged Vincent to preach a sermon on general confessions, which produced such a response that other priests were called to help hear all the confessions.
Now, very conscious that the poor were not being evangelized or helped, Vincent felt called to a more pastoral ministry.
With Bérulle’s help, he became the parish priest in Châtillon-les-Dombes in the southeast of France, helping his fellow priests to a more faithful way of life, as well as ministering to and teaching the people.
In August 1617, as he was preparing for Sunday Mass, a parishioner brought news of the illness and destitution of an entire family in the parish. He preached on their need, and that afternoon the people responded in overwhelming numbers by carrying them food and supplies.
Vincent then called a meeting of interested women, and urged them to put order into their generosity by taking turns. With rules drawn up by Vincent, they established a group which became the first Confraternity of Charity.
By December, 1617, Madame de Gondi prevailed in her request that Vincent return to their family by giving him freedom to preach missions in various towns and villages.
In 1619, at the urging of Monsieur de Gondi, King Louis XIII, appointed Vincent chaplain general of the galleys with responsibility for the spiritual well-being of all the galley convicts of France.
During this period Vincent experienced a twofold conversion. First, he was being converted to the poor, who were becoming the center of his life. Second, he was also being converted to his priesthood, seeing it not as a career, but as a personal relationship with Jesus.
However, his “conversion” does not seem to rest on one dramatic moment, but rather on a gradual opening to the power of God’s grace working in him, and allowing him to see his world more clearly in the light of Christ.
Toward the end of 1618, the bishop of Geneva, Francis de Sales, arrived in Paris, and inspired Vincent with the power of humility and gentleness.
Vincent’s disposition was naturally moody and melancholy, but he now decided that he could not simply say he was made that way and could not change. He went to Soissons to make a retreat, asking God to help him change.
His prayer was answered, not immediately, but gradually as he came to understand the direction his priesthood should go and the beauty of serving others.
Most remarkably, Vincent was by temperament a very irascible person—even his friends admitted it. He said that except for the grace of God he would have been “hard and repulsive, rough and cross.” But he became a tender and affectionate man, very sensitive to the needs of others.
This was at a time when there were not many priests in France and what priests there were, were neither well-formed nor faithful to their way of life. Vincent helped reform the clergy and the manner in which they were instructed and prepared for the priesthood.
He did this first through the presentation of retreats and later by helping develop a precursor to our modern day seminaries. At one point his community was directing 53 upper level seminaries.
Vincent continued giving local missions to the people. Madame de Gondi, seeing the effect of these missions, set aside money for a community to preach such missions on a wider scale, and asked Vincent to find a community able and willing to do so.
Vincent asked the Jesuits and several other communities, but none were able to accept this additional apostolate. Vincent went to his old mentor, Father Duval, to share his concern and ask for advice.
Duval told him that God was clearly calling Vincent himself to do the work of the missions. Vincent accepted the call, and in April, 1625, founded the Congregation of the Mission to evangelize the poor people of the countryside.
The Archbishop of Paris approved the Congregation, giving them the Collège des Bons Enfants for a motherhouse. Members were secular priests who made simple vows of poverty, chastity, obedience and stability.
In 1628, the Congregation gave its first retreat to candidates for the priesthood in preparation for their ordination. This gradually led to additional efforts to help priests in their vocation.
In 1633, the motherhouse moved to the former priory of Saint-Lazare, north of the city. Beginning in 1635, additional houses were established, in France, in other European countries, and in Africa.
Vincent also served as spiritual director for a growing number of people, one of whom was a widow, Louise de Marillac, in whom Vincent saw leadership potential. The Ladies of Charity, a coalition of noblewomen Vincent had organized to serve poor people, had grown and spread, as had the Confraternities of Charity.
Vincent found it impossible to oversee all these groups, so he turned to Louise. Despite frail health, Louise traveled from town to town, visiting, guiding and encouraging the fledging organizations.
Vincent assumed direction of the Hôtel-Dieu, a large hospital in Paris. Both Vincent and Louise realized that greater commitment would be needed to give the necessary care with consistency and love.
Young women from rural areas began to appear, ready to assist. In 1633, Louise welcomed several of them into her own home for training, and they became the nucleus of a new type of religious community, the Daughters of Charity.
They lived in houses, not convents; their cloister was the city streets; their enclosure was their commitment to God and service. They gave their lives to visiting the sick in the homes, ministering in hospitals, caring for prisoners, orphans, the mentally ill, and the homeless of Paris. They also taught catechism to rural children.
In 1639, Lorraine was devastated by war. Vincent collected money and other forms of aid, sending members of his Congregation to distribute the aid and organize relief, and sending Daughters of Charity to minister to victims and refugees. This ministry continued during the 30 years war, and a brutal civil war called the Fronde.
He organized the rich women of Paris to collect funds for his missionary projects, founded several hospitals, collected relief funds for the victims of war, and ransomed over 1,200 galley slaves from North Africa
In June of 1643, Vincent began serving on the Queen’s Council of Ecclesiastical Affairs. There he exercised significant influence on the selection of good and worthy bishops, oversaw the renewal of monastic life, dealt with Jansenism, and was able to keep the plight of the people and the poor before the government of France.
Vincent was a man of action rather than of theory. The religious spirit he communicated was simple, practical and straightforward. He looked to Christ as his leader and tried to translate the Gospel message into concrete results.
Vincent continued his work until his death on September 27, 1660. He was eighty years old when he died in Paris.
He had “become the symbol of the successful reform of the French Church”. St. Vincent is sometimes referred to as “The Apostle of Charity” and “The Father of the Poor”.
His incorrupt heart can be found in the Convent of the Sisters of Charity and his bones have been embedded in a wax effigy of the Saint located at the Church of the Lazarist Mission. Both sites are located in Paris, France. The Bull of Canonization recognized Vincent for his charity and reform of the clergy, as well as for his early role in opposing Jansenism.
It has been reported that St. Vincent wrote more than 30,000 letters in his lifetime and that nearly 7,000 had been collected in the 18th century. There are at least five collections of his letters in existence today.
“Go to the poor: you will find God.”
“Humility is nothing but truth, and pride is nothing but lying.”
“Charity is the cement which binds Communities to God and persons to one another.”
“All comes at the proper time to him who knows how to wait.”
“Let us allow God to act; He brings things to completion when we least expect it.”
“There are good, God-fearing persons who still fall into certain faults, and it is better to bear with them than to be hard on them.”
“You will find out that Charity is a heavy burden to carry, heavier than the kettle of soup and the full basket. But you will keep your gentleness and your smile. It is not enough to give soup and bread. This the rich can do. You are the servant of the poor, always smiling and good-humored. They are your masters, terribly sensitive and exacting master you will see. And the uglier and the dirtier they will be, the more unjust and insulting, the more love you must give them. It is only for your love alone that the poor will forgive you the bread you give to them.”
“Charity is certainly greater than any rule. Moreover, all rules must lead to charity.”
“However great the work that God may achieve by an individual, he must not indulge in self-satisfaction. He ought rather to be all the more humbled, seeing himself merely as a tool which God has made use of.”
“The Church teaches us that mercy belongs to God. Let us implore Him to bestow on us the spirit of mercy and compassion, so that we are filled with it and may never lose it. Only consider how much we ourselves are in need of mercy.”
“Extend your mercy towards others, so that there can be no one in need whom you meet without helping. For what hope is there for us if God should withdraw His Mercy from us?”
“The most powerful weapon to conquer the devil is humility. For, as he does not know at all how to employ it, neither does he know how to defend himself from it.”
“Free your mind from all that troubles you; God will take care of things. You will be unable to make haste in this (choice) without, so to speak, grieving the heart of God, because he sees that you do not honor him sufficiently with holy trust. Trust in him, I beg you, and you will have the fulfillment of what your heart desires.”
“It is our duty to prefer the service of the poor to everything else and to offer such service as quickly as possible. If a needy person requires medicine or other help during prayer time, do whatever has to be done with peace of mind. Offer the deed to God as your prayer. Charity is certainly greater than any rule. Moreover, all rules must lead to charity.”
“Human nature grows tired of always doing the same thing, and it is God’s will that this because of the opportunity of practicing two great virtues. The first is perseverance, which will bring us to our goal. The other is steadfastness, which overcomes the difficulties on the way.”
“We should strive to keep our hearts open to the sufferings and wretchedness of other people, and pray continually that God may grant us that spirit of compassion which is truly the spirit of God.”
“Humility and charity are the two master-chords: one, the lowest; the other, the highest; all the others are dependent on them. Therefore it is necessary, above all, to maintain ourselves in these two virtues; for observe well that the preservation of the whole edifice depends on the foundation and the roof.”
“As it is most certain that the teaching of Christ cannot deceive, if we would walk securely, we ought to attach ourselves to it with greatest confidence and to profess openly that we live according to it, and not to the maxims of the world, which are all deceitful. This is the fundamental maxim of all Christian perfection.”
“We have never so much cause for consolation, as when we find ourselves oppressed by sufferings and trials; for these make us like Christ our Lord, and this resemblance is the true mark of our predestination.”
“Perfection consists in one thing alone, which is doing the will of God. For, according to Our Lord’s words, it suffices for perfection to deny self, to take up the cross and to follow Him. Now who denies himself and takes up his cross and follows Christ better than he who seeks not to do his own will, but always that of God? Behold, now, how little is needed to become as Saint? Nothing more than to acquire the habit of willing, on every occasion, what God wills.”
“He who allows himself to be ruled or guided by the lower and animal part of his nature, deserves to be called a beast rather than a man.”
“Whoever wishes to make progress in perfection should use particular diligence in not allowing himself to be led away by his passions, which destroy with one hand the spiritual edifice which is rising by the labors of the other. But to succeed well in this, resistance should be begun while the passions are yet weak; for after they are thoroughly rooted and grown up, there is scarcely any remedy.”
“The first step to be taken by one who wishes to follow Christ is, according to Our Lord’s own words, that of renouncing himself – that is, his own senses, his own passions, his own will, his own judgement, and all the movements of nature, making to God a sacrifice of all these things, and of all their acts, which are surely sacrifices very acceptable to the Lord. And we must never grow weary of this; for if anyone having, so to speak, one foot already in Heaven, should abandon this exercise, when the time should come for him to put the other there, he would run much risk of being lost.”
“We ought to deal kindly with all, and to manifest those qualities which spring naturally from a heart tender and full of Christian charity; such as affability, love and humility. These virtues serve wonderfully to gain the hearts of men, and to encourage them to embrace things that are more repugnant to nature.”
“It ought to be considered a great misfortune, not only for individuals, but also for Houses and Congregations, to have everything in conformity with their wishes; to go on quietly, and to suffer nothing for the love of God. Yes, consider it certain that a person or a Congregation that does not suffer and is applauded by all the world is near a fall.”
“Even though the poor are often rough and unrefined, we must not judge them from external appearances nor from the mental gifts they seem to have received. On the contrary, if you consider the poor in the light of faith, then you will observe that they are taking the place of the Son of God who chose to be poor. Although in his passion he almost lost the appearance of a man and was considered a fool by the Gentiles and a stumbling block by the Jews, he showed them that his mission was to preach to the poor: “He sent me to preach the good news to the poor.” We also ought to have this same spirit and imitate Christ’s actions, that is, we must take care of the poor, console them, help them, support their cause. Since Christ willed to be born poor, he chose for himself disciples who were poor. He made himself the servant of the poor and shared their poverty. He went so far as to say that he would consider every deed which either helps or harms the poor as done for or against himself. Since God surely loves the poor, he also love whose who love the poor. For when on person holds another dear, he also includes in his affection anyone who loves or serves the one he loves. That is why we hope that God will love us for the sake of the poor. So when we visit the poor and needy, we try to be understanding where they are concerned. We sympathize with them so fully that we can echo Paul’s words: “I have become all things to all men.” Therefore, we must try to be stirred by our neighbors’ worries and distress. It is our duty to prefer the service of the poor to everything else and to offer such service as quickly as possible. Charity is certainly greater than any rule. Moreover, all rules must lead to charity. With renewed devotion, then, we must serve the poor, especially outcasts and beggars. They have been given to us as our masters and patrons.”
“Deal with the most urgent needs. Organise charity so that it is more efficient…teach reading and writing, educate with the aim of giving each the means of self-support. Intervene with authorities to obtain reforms in structure… there is no charity without justice.”