The great saints of the Church are known to everyone. They are known to people, and they are known to God. The lesser-known saints are not known to everyone. They are known to God but not to people. But they, too, were saints in their own right. They, too, struggled for the same goals as did the great ones. In this collection, Leo Papadopulos tries to bring to light some of the lives of those men of God who struggled unbeknownst to anyone and passed by unnoticed by the "eyes of the beholders." Therefore, those of us who honor and observe them must bear in mind that if we honor the saints, we honor God, and this falls in line with the old proverb which states, "Praise God in his saints." They, too, labored for the same goal as did the greater ones and helped to perpetuate the life of the church throughout history. Many of them became martyrs; many more became confessors. Many suffered for the Faith. And through all their efforts, they bolstered the institution of Christianity, which is the kingdom of God on earth and which proclaims, "By his saints, God has performed wonders on earth." Amen.

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The lives of the Saints are one of the most powerful ways God draws people to himself, showing us the love and the joy we can find in him. But so often, these Saints seem distant—impossibly holy or dull or unlike us in race and age and state in life. In Saints Around the World, you’ll meet over one-hundred Saints from more than sixty countries, including Saints with different disabilities, strengths, and struggles. The beautiful illustrations and captivating storytelling will introduce you and your children to new heavenly friends while also helping you fall more in love with Jesus. Each story in this book is written not only to capture the imagination but also to speak about God’s tremendous love and our call to be saints. There are stories in Saints Around the World for when you feel like life isn’t fair, when people are being unkind to you, when you’ve made a terrible mistake, when you’re struggling at school, when prayer is hard. And there are stories of shouting down Nazis, of fleeing a murderous villain, of making scientific discoveries, of smoking a cigar while enemy soldiers amputate your leg. There are scared Saints, brilliant Saints, weak Saints, adventurous Saints, abused Saints, overjoyed Saints, disabled Saints—and the point of every one of them is the love of God. Whether you’re checking the map to find Saints who look like you or perusing the extensive indices to find Saints with your skills or struggles, you’ll find countless stories in this book that remind you how very possible holiness is.

Performing Miracles. Facing Wild Lions. Confronting Demons. Transforming the World. From Augustine to Mother Teresa, officially canonized as St. Teresa of Calcutta, discover seventy of the best-known and best-loved saints and read their riveting stories. Meet Joan of Arc, whose transcendent faith compelled her to lead an army when the king’s courage failed. Francis of Assisi, whose gentleness tamed a man-eating wolf. Valentine, a bishop in the time of ancient Rome, who spoke so often of Christ’s love that his saint’s day, February 12, has been associated with courtly love since the Middle Ages. St. Thomas Aquinas, the great teacher. Peter Claver, who cared for hundreds of thousands of people on slave ships after their voyage as captives. And Bernadette, whose vision of Mary instructed her to dig the spring that became the healing waters of Lourdes. Each saint is illustrated in a dramatic and stylized full-color portrait, and included in every entry are the saint’s dates, location, emblems, feast days, and patronage. Taken together, these stories create a rich, inspiring, and entertaining history of faith and courage. For kids age 10 and up. A perfect gift for Confirmation.

From the Introduction, by Caroline Walker Bynum: The opportunity to rethink and republish several of my early articles in combination with a new essay on the thirteenth century has led me to consider the continuity-both of argument and of approach-that underlies them. In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders. These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives. The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century. The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression. The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians. A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.

Roberts shares the life stories of 150 individuals canonized into sainthood who were committed to vegetarianism. Each story has a distinct message and the potential to further peace upon the planet.

What was the early Church like? Contrary to popular belief, Rod Bennett shows there is a reliable way to know. Four ancient Christian writers - four witnesses to early Christianity - left us an extensive body of documentation on this vital subject, and this book brings their fascinating testimony to life for modern believers. With all the power and drama of a gripping novel, this book is a journey of discovery of ancient and beautiful truths through the lives of four great saints of the early ChurchClement of Rome, Ignatius of Antioch, Justin Martyr, and Irenaeus of Lyons. "A treasure! The early Church and its teachings come to life in this story. Did the first Christians believe what you believe? Buy this book, read the words of the early Church Herself, and fall in love with the historic Church that Christ Himself founded." - David Currie, Author, Born Fundamentalist, Born Again Catholic "Rod Bennett has immersed himself in the fascinating writings of four early Fathers of the Church and has made the discovery from reading them that sincere and attentive readers of them ought to make. The author's imaginative account of these four great Church Fathers is not only an excellent introduction to their work; it is a convincing rendering of what the early Church must really have been like. This is an important new contribution to Christian apologetics." - Kenneth Whitehead, Author, One, Holy, Catholic and Apostolic