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Saint Joseph of Cupertino may have one of the strangest biographies in the entire calendar. He struggled in school, was considered absent-minded and clumsy, barely made it through his studies for the priesthood, and then became famous because he reportedly flew during prayer.

He was born in 1603 in Cupertino, southern Italy, into a poor family. Joseph had difficulty concentrating and learning, and even simple tasks seemed to go wrong. He tried joining religious communities and was dismissed because he wasn't considered capable of handling the work.

Eventually, the Conventual Franciscans allowed him to work in their stables.

Joseph was good with animals.

And slowly, something changed. The friars noticed his humility, obedience, and remarkable life of prayer. They eventually allowed him to become a Franciscan and begin studying for the priesthood.

This created another problem.

Joseph was terrible at studying.

According to the famous story, he managed to learn one Gospel passage particularly well: "Blessed is the womb that bore thee." When his examination for the diaconate arrived, the bishop happened to ask him about exactly that passage.

He passed.

Later, during the examination for priestly ordination, the candidates questioned before Joseph answered so well that the bishop simply passed the remaining men without examining them individually.

Joseph became a priest almost despite himself.

Then things got much stranger.

During Mass or intense prayer, Joseph would sometimes fall into ecstasy. Witnesses reported that he actually rose from the ground, sometimes remaining suspended for significant periods. These incidents became so frequent that crowds started coming specifically to watch him.

Imagine being his superior.

You're trying to maintain a quiet Franciscan monastery, and one of your friars keeps levitating during Mass.

Church authorities investigated the reports carefully. Joseph was even questioned by the Roman Inquisition. Rather than being celebrated publicly, he was repeatedly moved and eventually ordered to avoid public ceremonies because the crowds had become so disruptive.

One particularly famous story says that when Joseph saw a statue of the Blessed Virgin being carried in procession, he suddenly flew toward it in ecstasy.

For obvious reasons, he eventually became the patron saint of aviators, pilots, and air travelers.

Students also adopted him as a patron, especially students facing examinations. Given the rather unusual way Joseph passed his own exams, that devotion makes perfect sense.

But underneath all the extraordinary stories was a remarkably humble man. Joseph never treated these experiences as achievements. In fact, they frequently embarrassed him. He preferred ordinary work, silence, and prayer.

He died in 1663 at Osimo, Italy, where his body remains venerated today in the Basilica of Saint Joseph of Cupertino.

Joseph's life is a wonderful reminder that God does not necessarily choose the person with the best résumé.

Sometimes He chooses the friar who barely passed the exam.

And occasionally, apparently, He lets him fly.

Saint Joseph of Cupertino, patron of students, aviators, and everyone who has ever struggled through an exam, pray for us.

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The Commemoration of the Stigmata of Saint Francis celebrates one of the strangest and most extraordinary events in the life of one of the Church's best-known saints.

It happened in September of 1224, just two years before Francis died.

By this point, the Franciscan Order had exploded across Europe. Thousands of friars had joined, and Francis increasingly withdrew from leadership. He was physically exhausted, often sick, and worried that the movement he had begun was becoming something much bigger and more complicated than he had ever intended.

So he went somewhere quiet.

Francis withdrew to Mount La Verna, a rugged mountain retreat in Tuscany, to spend several weeks fasting and praying in preparation for the feast of Saint Michael the Archangel.

According to the earliest Franciscan accounts, Francis prayed for two particular graces before his death: to understand something of the love Christ experienced during His Passion, and something of the suffering He endured on the Cross.

Then came the vision.

Around the feast of the Exaltation of the Holy Cross, Francis saw what appeared to be a seraph with six wings, bearing the figure of a crucified man.

When the vision disappeared, Francis discovered wounds on his own body.

His hands and feet bore marks corresponding to the nails of the Crucifixion, and his side carried a wound resembling the wound made by the soldier's lance.

Francis tried to hide them.

That's an important detail.

He wasn't showing people the wounds or using them to prove his holiness. He wrapped his hands, wore footwear when possible, and told very few people what had happened. Brother Leo and a handful of companions eventually saw enough to understand.

After Francis died in 1226, however, the wounds were seen openly by many who came to view his body.

The event became known as the stigmata, from the Greek word meaning a mark or brand. Francis is traditionally regarded as the first person in Christian history to receive the visible wounds of Christ in this extraordinary way.

La Verna remains one of the most moving Franciscan pilgrimage sites in Italy. Pilgrims can still walk through the mountain forest to the rocky place traditionally associated with the event. A chapel now stands there, and each day the friars process from the basilica to the Chapel of the Stigmata, singing and praying along the same cliffs where Francis once sought solitude.

The Church eventually gave the event its own liturgical commemoration on September 17.

And perhaps the most important part of the feast is easy to miss.

Francis had spent his entire Christian life trying to imitate Christ.

Near the end of that life, according to Franciscan tradition, that imitation became visible even in his flesh.

Saint Francis of Assisi, marked with the wounds of the Crucified Christ, pray for us.

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Saint Euphemia is one of those early martyrs whose story didn't end with her martyrdom. More than a century after her death, her tomb became connected with one of the most important councils in Church history.

Euphemia lived in Chalcedon, across the water from Constantinople, around the beginning of the fourth century. She came from a Christian family and was still a young woman when Emperor Diocletian's great persecution reached the city.

According to the ancient accounts, the governor ordered everyone to participate in sacrifices to the pagan god Ares.

Euphemia refused.

She was arrested with other Christians and subjected to a series of tortures intended to make her abandon the faith. The traditional account describes the rack, fire, and eventually the arena, where she was exposed to wild animals. She died around the year 303.

Christians buried her with honor in Chalcedon, and a great basilica eventually rose over her tomb.

And that's where the story gets especially interesting.

In 451, nearly 150 years after Euphemia's death, hundreds of bishops gathered in Chalcedon to settle an enormous controversy over the Person of Christ. The question was how Christians should speak correctly about Christ being both truly God and truly man.

The meetings took place in the basilica dedicated to Euphemia.

According to a beloved Eastern Christian tradition, the disagreement became so intense that representatives placed competing statements of faith inside Euphemia's tomb and sealed it.

Then everyone prayed.

When the tomb was reopened, tradition says the orthodox profession was found in Euphemia's hand, while the rejected statement lay at her feet.

Whether we treat that account as miraculous history or later devotional tradition, it tells us how closely Christians associated Euphemia with the Council of Chalcedon. She became not merely a martyr of the early persecutions, but a symbol of the Church's defense of the truth about Christ.

Her relics also had quite a journey.

After Persian invasions threatened Chalcedon, they were eventually brought across the Bosporus to Constantinople. During the later Iconoclast persecutions, tradition says her relics were thrown into the sea, recovered, and eventually restored.

They can still be venerated today in the Church of Saint George in Istanbul, the cathedral of the Ecumenical Patriarchate.

That's an extraordinary journey for a young woman killed more than seventeen centuries ago.

Euphemia never wrote a theological book.

She never attended a council.

She simply refused to deny Christ.

Yet generations later, bishops debating exactly who Christ is gathered around her tomb to do it.

Saint Euphemia, great martyr and witness to the true faith of Christ, pray for us.

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The Feast of Our Lady of Sorrows asks us to look at the life of Christ from a perspective we don't always stop to consider: what was all of this like for His Mother?

Catholics have meditated on Mary's suffering since the earliest centuries, especially her presence at Calvary. Simeon had foretold it when Jesus was still an infant: "Thy own soul a sword shall pierce." Medieval Christians eventually began identifying particular moments when that sword seemed especially sharp.

These became the Seven Sorrows of Mary: Simeon's prophecy, the Flight into Egypt, losing the Child Jesus in Jerusalem, meeting Christ on the road to Calvary, standing beneath the Cross, receiving His dead body, and watching Him placed in the tomb.

And devotion to them became enormous.

By the Middle Ages, Christians were meditating on Mary's sorrows through prayers, artwork, processions, and hymns. The most famous is the Stabat Mater, traditionally attributed to the thirteenth-century Franciscan Jacopone da Todi. Its opening image is simple and devastating: Mary standing beside the Cross while her Son dies.

The Servite Order made this devotion especially their own. Founded in Florence in the thirteenth century by the Seven Holy Founders, the Servites spread devotion to the Seven Sorrows throughout Europe. The familiar image of Mary's heart pierced by seven swords comes directly from this tradition.

Interestingly, the Church eventually had two feasts honoring Mary's sorrows.

One developed on the Friday of Passion Week, focusing particularly on Mary's compassion during the Passion. The other was celebrated by the Servites in September. In 1814, after returning to Rome following his captivity under Napoleon, Pope Pius VII extended the September feast to the universal Church in thanksgiving. Pope Pius X later fixed it on September 15, immediately after the Exaltation of the Holy Cross.

That placement is almost perfect.

September 14: look at the Cross.

September 15: look at the Mother standing beneath it.

The feast also inspired some striking traditions, particularly in Mediterranean countries. In Spain, Italy, Malta, and parts of Latin America, statues of the Sorrowful Mother are carried through streets dressed in dark robes, sometimes beneath elaborate canopies. During Holy Week, confraternities still carry enormous images of the Dolorosa, surrounded by candles and flowers, while crowds watch in silence.

Our Lady of Sorrows isn't really about asking which of Mary's sufferings was worst.

It's about remembering that she stayed.

At Bethlehem, she held Christ when almost no one knew Him.

At Calvary, she remained when almost everyone had left.

Our Lady of Sorrows, Mother who stood faithfully beneath the Cross, pray for us.

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The Feast of the Exaltation of the Holy Cross has one of the most interesting histories on the Catholic calendar because it celebrates not simply Christ's Crucifixion, but the strange journey of the Cross itself through history.

The story begins with Helena, mother of Emperor Constantine. Around the year 326, Helena traveled to Jerusalem looking for the places associated with the Passion of Christ. According to ancient tradition, excavations near Calvary uncovered three crosses.

That created an obvious problem.

Which one was Christ's?

Tradition says the True Cross was identified through a miraculous healing when a sick woman touched it. Other versions tell of a dead man being restored to life. Whatever the precise details, devotion to the Cross in Jerusalem developed very early.

Constantine soon ordered a magnificent church built over Calvary and Christ's tomb. The complex was dedicated in September of 335 and eventually became the Church of the Holy Sepulchre.

The following day, September 14, the relic of the True Cross was solemnly displayed, or "exalted," before the people so everyone could venerate it.

That's where our feast gets its name.

But the Cross wasn't finished traveling.

In 614, Persian armies captured Jerusalem, destroyed churches, and carried away the relic of the True Cross as war booty.

Imagine the shock.

One of Christianity's holiest relics was now in the hands of an invading army.

Years later, the Byzantine emperor Heraclius defeated the Persians and recovered the Cross. In 629, he solemnly returned it to Jerusalem.

Then comes one of the feast's most memorable traditions.

Heraclius supposedly approached Calvary wearing his imperial robes, jeweled crown, and all the splendor of an emperor. But when he tried to carry the Cross forward, he couldn't move.

The Patriarch of Jerusalem pointed out the obvious contrast.

Christ had carried that Cross wearing a crown of thorns.

Heraclius was carrying it dressed like a king.

So the emperor removed his crown, exchanged his rich garments for simple clothing, took up the Cross again, and this time carried it forward.

Whether every detail happened exactly that way or not, medieval Christians loved the story because it captures the entire meaning of the feast.

The Cross was once an instrument designed to humiliate criminals.

Christianity turned it into a throne.

That's why Catholics place crosses above altars, wear them around their necks, and raise them over churches. We don't honor suffering for its own sake. We honor the Cross because Christ took the thing meant to destroy Him and made it the instrument of our salvation.

We adore Thee, O Christ, and we bless Thee, because by Thy Holy Cross Thou hast redeemed the world.

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Saint Amatus of Remiremont is one of those early medieval saints whose story involves an unusual amount of moving farther and farther away from everyone, only to discover that people kept following him.

He was born around the year 560 in the region of Grenoble in southeastern France. As a young man, Amatus entered the famous monastery of Agaunum, today's Saint-Maurice in Switzerland. It was built near the traditional site of the martyrdom of the Theban Legion and had become one of the great monastic centers of the region.

Amatus liked monastic life.

He just wanted even more silence.

So he eventually withdrew to live as a hermit high in the mountains. Tradition places him near a rocky retreat where he spent years praying, fasting, and living largely alone.

That worked for a while.

Then Eustace of Luxeuil came looking for him.

Eustace persuaded Amatus to leave his solitude and join the great monastery of Luxeuil, founded by the Irish missionary Saint Columbanus. Amatus became a preacher there and soon attracted the attention of a wealthy nobleman named Romaric.

Romaric listened to Amatus, converted his enormous estate into a religious foundation, and eventually became a monk himself.

Together, the two men established a monastery in the Vosges Mountains around the year 620.

And this monastery was unusual.

Rather than following the arrangement that would later become standard in Western monasteries, Remiremont developed as a double monastery, with communities of men and women living separately but sharing a common spiritual life. According to early tradition, the monks maintained something called the laus perennis, or "perpetual praise," organizing themselves so that the Psalms and prayers continued through the day and night.

Imagine building an entire community around the idea that somebody should always be praying.

Amatus became its first abbot, while Romaric eventually succeeded him. The monastery became so closely associated with Romaric that the surrounding settlement eventually took his name: Remiremont, essentially "Romaric's mountain."

That town still exists in northeastern France.

Over the centuries, the monastery changed dramatically. Its community of women eventually became an influential house of noble canonesses, and Remiremont developed into an important religious and political center of medieval Lorraine.

Amatus probably would have found all that rather surprising.

He had originally gone into the mountains because he wanted to be left alone with God.

Instead, his life helped create a religious community, a town, and a tradition of prayer that survived for more than a thousand years.

Sometimes God has a funny way of using people who want obscurity.

Saint Amatus of Remiremont, hermit of the mountains and father of perpetual prayer, pray for us.

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The Feast of the Most Holy Name of Mary celebrates something wonderfully simple: the name by which Christians have called upon the Mother of God for nearly two thousand years.

The name Mary comes to us through the Hebrew Miriam, and scholars have proposed several meanings over the centuries. Christian writers have especially loved titles such as "Star of the Sea." Saint Bernard famously developed that image, telling Christians caught in the storms of temptation and suffering to look toward the star and call upon Mary.

But the feast itself has a surprisingly dramatic history.

Devotion to Mary's name existed long before there was a universal feast. By the Middle Ages, Catholics regularly invoked her name in hymns, prayers, and preaching. A formal feast developed in Spain during the sixteenth century and gradually spread elsewhere.

Then came Vienna in 1683.

The Ottoman Empire had advanced deep into Europe, and a massive army surrounded Vienna. If the city fell, the road into central Europe would be dangerously exposed. For weeks the defenders held out while relief forces gathered under the Polish king John III Sobieski.

Before the battle, Sobieski and his soldiers attended Mass and entrusted themselves to the Blessed Virgin.

On September 12, the Christian relief army attacked.

Sobieski's famous Polish Winged Hussars joined what is often described as one of the largest cavalry charges in history, sweeping down upon the Ottoman positions. By evening, the siege had been broken.

Sobieski reportedly adapted Julius Caesar's famous words afterward: "We came, we saw, God conquered."

Pope Innocent XI attributed the deliverance of Vienna to divine assistance obtained through Our Lady's intercession. In thanksgiving, he extended the Feast of the Most Holy Name of Mary to the universal Church, connecting it permanently with September 12.

So behind this gentle-sounding feast stands one of the most dramatic moments in European history.

The devotion itself, however, is much quieter.

Catholics have traditionally been encouraged simply to develop the habit of saying Mary's name with love and confidence, especially during temptation, fear, or suffering. Saints repeatedly recommended it as one of the simplest prayers a person can make.

You don't always need many words.

Sometimes "Mary, help me" is enough.

And perhaps that's why this feast has endured. It celebrates no complicated theological idea and requires no elaborate devotion. It simply reminds us that God has given Christians a Mother, and children naturally call for their mother by name.

Most Holy Name of Mary, consolation of Christians and terror of demons, be always on our lips and in our hearts.

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Saint John Gabriel Perboyre spent years dreaming about the missions in China before he ever imagined he would actually go there.

He was born in 1802 in a small farming village in southern France, one of eight children. As a boy, John Gabriel wasn't originally planning to become a priest. He accompanied his younger brother to a school run by the Vincentians and intended to stay only long enough to help him settle in.

Instead, John Gabriel discovered his own vocation.

He entered the Congregation of the Mission, founded by Vincent de Paul, and was ordained in 1826. His great desire was to become a missionary in China, partly inspired by his younger brother Louis, who had volunteered for the Chinese missions but died during the voyage.

John Gabriel asked to take his place.

His superiors initially refused because his health seemed too fragile.

Eventually, they changed their minds.

In 1835, he sailed for China. After months at sea, John Gabriel entered the country disguised in Chinese clothing, learned the language, and began traveling between scattered Catholic communities. Missionary life meant long journeys, unfamiliar food, hiding from authorities, hearing confessions, celebrating Mass secretly, and teaching Catholics who might see a priest only occasionally.

Then, in 1839, persecution intensified.

John Gabriel was betrayed for money, arrested, and dragged from prison to prison. Authorities repeatedly demanded that he renounce Christianity. When he refused, he was beaten and tortured.

One detail of his imprisonment is particularly striking.

His captors tried to force him to trample on a crucifix.

He wouldn't do it.

Eventually John Gabriel was condemned to death. On September 11, 1840, he was taken to an execution ground near Wuchang and strangled on a wooden cross-like structure.

The resemblance to the Passion of Christ was not lost on later Catholics.

His body was eventually recovered by Christians and buried in China. Years later, his remains were returned to France and placed in the Vincentian motherhouse in Paris, where they can still be venerated today.

There's also a fascinating family detail. John Gabriel wasn't the only Perboyre drawn toward religious life. Several of his siblings entered religious communities, and the brother whose death opened the way for John's mission to China had wanted exactly the same vocation.

John Gabriel finally reached the country he had prayed to serve, but he spent only a few years there.

It was enough.

In 1996, he became the first canonized saint among the missionaries martyred in China.

Saint John Gabriel Perboyre, missionary of China and courageous imitator of the Crucified Christ, pray for us.

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Saint Nicholas of Tolentino became one of the most beloved Augustinian saints of the Middle Ages, and his story has a little bit of everything: miraculous bread, visions, souls in Purgatory, and a lifetime spent quietly helping ordinary people.

He was born around 1245 in central Italy. His parents had struggled for years to have a child, so they made a pilgrimage to the shrine of Saint Nicholas of Myra in Bari and prayed for a son.

When that son finally arrived, there wasn't much debate about the name.

Nicholas eventually joined the Augustinians and was ordained a priest. After several assignments, he was sent to the town of Tolentino, where he would spend roughly thirty years.

And apparently, he became the priest everybody came looking for.

Nicholas preached, heard confessions, visited prisoners, settled arguments, cared for the poor, and spent long hours in prayer. He was especially known for seeking out people who had drifted away from the Church rather than simply waiting for them to return.

One of the most unusual traditions about Nicholas concerns blessed bread.

During a serious illness, Nicholas was reportedly told in a vision of the Blessed Virgin Mary to eat a small piece of bread dipped in water. He recovered, and afterward he began blessing pieces of bread and giving them to the sick.

The custom never really went away.

Even today, Augustinians bless what are called the Breads of Saint Nicholas, which are distributed to the faithful and used as a sacramental, especially in prayers for healing and protection.

But Nicholas is probably best known for his connection with Purgatory.

According to tradition, a deceased friar appeared to him and begged for Masses because he and many other souls were suffering in Purgatory. Nicholas spent the following days offering Mass and prayers for them. The friar later appeared again, this time surrounded by souls who had been released through those prayers.

That story spread everywhere.

Nicholas became one of the great patrons of the souls in Purgatory, and medieval paintings frequently show him celebrating Mass while souls rise from the flames toward heaven.

His relics are still venerated at the Basilica of Saint Nicholas of Tolentino. The basilica's extraordinary medieval frescoes make it one of the most interesting Augustinian shrines in Italy.

Nicholas never founded an order or became a bishop.

He simply stayed in one town for thirty years, said Mass, heard confessions, fed people, prayed for the dead, and helped whoever showed up.

Sometimes that's more than enough for a lifetime.

Saint Nicholas of Tolentino, friend of the poor and tireless intercessor for the souls in Purgatory, pray for us.

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Saint Peter Claver spent nearly forty years meeting ships that most people in seventeenth-century Cartagena wanted nothing to do with.

He was born in Spain in 1580 and entered the Jesuits as a young man. While studying on the island of Majorca, he met an elderly Jesuit brother, Saint Alphonsus Rodríguez, who became convinced that Peter's vocation was waiting for him across the Atlantic.

So Peter went to Colombia.

Cartagena was one of the great ports of the Spanish Empire, and tragically, one of the principal entry points for enslaved Africans brought to South America. Ships arrived carrying hundreds of people who had endured weeks below deck in horrific conditions. Many were sick. Some were dying. Few spoke Spanish.

Peter decided this would be his parish.

Whenever word came that a slave ship was approaching, he headed for the docks carrying whatever he could gather: water, fruit, bread, medicine, clothing, tobacco, and interpreters who spoke African languages.

Then he went below deck.

The conditions were awful. Heat, disease, filth, and fear filled the holds. Peter crawled into those spaces anyway, tending wounds and reassuring people who had no idea where they were or what was going to happen next.

He called himself "Petrus Claver, Aethiopum servus," Peter Claver, slave of the Africans.

And he meant it.

Peter understood that preaching Christianity to people while ignoring their suffering would ring hollow. So he cared for bodies first. He washed wounds, fed the starving, embraced people others refused to touch, and then, with interpreters and religious pictures, taught them about Christ and prepared many for baptism.

Tradition credits him with baptizing roughly 300,000 people during his ministry.

But his work didn't stop at the docks.

Peter visited plantations and prisons, confronted slave owners about mistreatment, and insisted that the Africans he baptized be treated as Christians with human dignity. He could not dismantle the enormous slave system surrounding him, but he refused to let that system convince him that the people trapped inside it were anything less than children of God.

Near the end of his life, Peter became seriously ill and spent several years largely confined to his room. The man who had cared for thousands was himself often neglected.

He died in 1654.

Today his remains are venerated in the San Pedro Claver Church and Convent, only a short distance from the harbor where he spent his life meeting those terrible ships.

There's something powerful about that location.

Cartagena remembers the wealth of an empire.

Peter Claver reminds us who paid for it.

Saint Peter Claver, servant of the enslaved and defender of forgotten souls, pray for us.

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