“Be holy, for I am holy” (1 Peter 1,16) – Brother Yoel Garcia, O.F.S.pdf
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Oct 27, 2025
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About This Presentation
WHAT DOES IT MEAN TO BE HOLY?
To be holy, according to the Catechism of the Catholic Church (CCC), is to live in communion with God and to attain the perfection of love.
The CCC teaches: “All Christians in any state or walk of life are called to the fullness of Christian life and to the perfecti...
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Hno. Yoel Antonio Garcia OFS.
11/01/2025
Hno. Yoel Antonio Garcia OFS.
11/01/2025
1
“BE HOLY, FOR I AM HOLY” (1 PT 1,16)
From the very beginning of creation, God has called the human person to share in His
divine life. Holiness is not a privilege reserved for a few, but the universal vocation of every
baptized person.
WHAT DOES IT MEAN TO BE HOLY?
To be holy, according to the Catechism of the Catholic Church (CCC), is to live in
communion with God and to attain the perfection of love.
The CCC teaches: “All Christians in any state or walk of life are called to the fullness of
Christian life and to the perfection of charity” (CCC 2013).
This means that holiness consists in sharing in God’s own life through His grace: “Grace
is a participation in the life of God. It introduces us into the intimacy of the Trinitarian life”
(CCC 1997).
Therefore, to be holy is to allow God’s grace to transform the heart so that Christ may
live in us (cf. Gal 2:20), and so that love becomes the rule of every action, for “Charity is the
bond of perfection” (CCC 826).
In summary, to be holy is to live in grace, to love as Christ loved, and to allow oneself to
be transformed by the Holy Spirit until reaching the fullness of love.
This truth is grounded in the words of Jesus: “Be perfect, therefore, as your heavenly
Father is perfect” (Mt 5:48). Holiness, then, does not consist in doing extraordinary things, but in
living united to Christ, allowing the Holy Spirit to transform our hearts and our actions.
The Theology of the Body, developed by Saint John Paul II, sheds light on this truth by
showing that the human body itself is called to express holiness. The Pope teaches that “the
body, in its masculinity and femininity, has a nuptial meaning; that is, it is capable of expressing
the love by which the person becomes a gift” (General Audience, Jan. 16, 1980). Thus, the
vocation to holiness is not lived only in the soul, but also through the body—in the way we love,
serve, and give our lives.
STEPS TO BEGIN THE PATH TO HOLINESS
1. HOLINESS AS PARTICIPATION IN THE LIFE OF GOD
Holiness has its source in God Himself. He is holiness in its fullness (cf. Is 6:3) and
invites us to reflect His holiness in our daily lives. Saint Peter reminds us: “As He who called
you is holy, be holy yourselves in every aspect of your conduct, for it is written: ‘Be holy, for I
am holy’” (1 Pt 1:15–16).
“BE HOLY, FOR I AM HOLY” (1 PT 1,16)
From the very beginning of creation, God has called the human person to share in His
divine life. Holiness is not a privilege reserved for a few, but the universal vocation of every
baptized person.
WHAT DOES IT MEAN TO BE HOLY?
To be holy, according to the Catechism of the Catholic Church (CCC), is to live in
communion with God and to attain the perfection of love.
The CCC teaches: “All Christians in any state or walk of life are called to the fullness of
Christian life and to the perfection of charity” (CCC 2013).
This means that holiness consists in sharing in God’s own life through His grace: “Grace
is a participation in the life of God. It introduces us into the intimacy of the Trinitarian life”
(CCC 1997).
Therefore, to be holy is to allow God’s grace to transform the heart so that Christ may
live in us (cf. Gal 2:20), and so that love becomes the rule of every action, for “Charity is the
bond of perfection” (CCC 826).
In summary, to be holy is to live in grace, to love as Christ loved, and to allow oneself to
be transformed by the Holy Spirit until reaching the fullness of love.
This truth is grounded in the words of Jesus: “Be perfect, therefore, as your heavenly
Father is perfect” (Mt 5:48). Holiness, then, does not consist in doing extraordinary things, but in
living united to Christ, allowing the Holy Spirit to transform our hearts and our actions.
The Theology of the Body, developed by Saint John Paul II, sheds light on this truth by
showing that the human body itself is called to express holiness. The Pope teaches that “the
body, in its masculinity and femininity, has a nuptial meaning; that is, it is capable of expressing
the love by which the person becomes a gift” (General Audience, Jan. 16, 1980). Thus, the
vocation to holiness is not lived only in the soul, but also through the body—in the way we love,
serve, and give our lives.
STEPS TO BEGIN THE PATH TO HOLINESS
1. HOLINESS AS PARTICIPATION IN THE LIFE OF GOD
Holiness has its source in God Himself. He is holiness in its fullness (cf. Is 6:3) and
invites us to reflect His holiness in our daily lives. Saint Peter reminds us: “As He who called
you is holy, be holy yourselves in every aspect of your conduct, for it is written: ‘Be holy, for I
am holy’” (1 Pt 1:15–16).
2
The Catechism explains that this participation in divine holiness takes place through
grace: “Grace is a participation in the life of God. It introduces us into the intimacy of the
Trinitarian life” (CCC 1997).
Therefore, holiness is not something we achieve by our own strength, but a gift we
receive and cultivate by responding to God’s love.
In this sense, the Theology of the Body reminds us that the human person was created “in
the image and likeness of God” (Gn 1:27), and this image is expressed through the communion
of persons. Saint John Paul II states: “Man becomes the image of God not so much in the
moment of solitude as in the moment of communion” (General Audience, Nov. 14, 1979).
Communion with God and with others is, therefore, the essence of holiness.
2. CHRIST, THE MODEL OF ALL HOLINESS
Jesus Christ is the visible face of the holiness of God. He Himself said: “I am the way,
and the truth, and the life” (Jn 14:6).
The Second Vatican Council, in the Dogmatic Constitution Lumen Gentium, teaches:
“The Lord Jesus, the divine Teacher and Model of all perfection, preached holiness of life to
each and every one of His disciples of every condition” (Lumen Gentium, 40).
To follow Christ means to be conformed to Him, to allow His Spirit to act within us, and
to reproduce in our lives the same sentiments that were in His heart (cf. Phil 2:5).
The Theology of the Body emphasizes that Christ, by assuming a human body, fully
revealed the mystery of both God and man. In Him, “the body itself expresses the invisible
divine mystery” (General Audience, Feb. 20, 1980). Thus, Christ is not only a model of interior
holiness, but also of total bodily self-giving out of love: “This is my body, which is given for
you” (Lk 22:19).
3. HOLINESS IN DAILY LIFE
Being holy does not mean withdrawing from the world, but living in the midst of it with a
transformed heart. Holiness is expressed in the small gestures of love: in forgiveness, patience,
service, and faithfulness.
Pope Francis, in his apostolic exhortation Gaudete et Exsultate, reminds us: “Do not
expect a life without mistakes; accept yourself as you are and keep moving forward, do not
resign yourself. Do not be afraid to aim higher, to let yourself be loved and freed by God”
(Gaudete et Exsultate, 34).
The Catechism reaffirms this: “Spiritual progress tends toward ever more intimate union
with Christ. This union is called ‘mystical,’ because it participates in the mystery of Christ”
(CCC 2014).
Thus, every person, according to their particular vocation as a father, mother, priest,
consecrated person, child, or young adult, is called to reflect holiness in their environment. I dare
The Catechism explains that this participation in divine holiness takes place through
grace: “Grace is a participation in the life of God. It introduces us into the intimacy of the
Trinitarian life” (CCC 1997).
Therefore, holiness is not something we achieve by our own strength, but a gift we
receive and cultivate by responding to God’s love.
In this sense, the Theology of the Body reminds us that the human person was created “in
the image and likeness of God” (Gn 1:27), and this image is expressed through the communion
of persons. Saint John Paul II states: “Man becomes the image of God not so much in the
moment of solitude as in the moment of communion” (General Audience, Nov. 14, 1979).
Communion with God and with others is, therefore, the essence of holiness.
2. CHRIST, THE MODEL OF ALL HOLINESS
Jesus Christ is the visible face of the holiness of God. He Himself said: “I am the way,
and the truth, and the life” (Jn 14:6).
The Second Vatican Council, in the Dogmatic Constitution Lumen Gentium, teaches:
“The Lord Jesus, the divine Teacher and Model of all perfection, preached holiness of life to
each and every one of His disciples of every condition” (Lumen Gentium, 40).
To follow Christ means to be conformed to Him, to allow His Spirit to act within us, and
to reproduce in our lives the same sentiments that were in His heart (cf. Phil 2:5).
The Theology of the Body emphasizes that Christ, by assuming a human body, fully
revealed the mystery of both God and man. In Him, “the body itself expresses the invisible
divine mystery” (General Audience, Feb. 20, 1980). Thus, Christ is not only a model of interior
holiness, but also of total bodily self-giving out of love: “This is my body, which is given for
you” (Lk 22:19).
3. HOLINESS IN DAILY LIFE
Being holy does not mean withdrawing from the world, but living in the midst of it with a
transformed heart. Holiness is expressed in the small gestures of love: in forgiveness, patience,
service, and faithfulness.
Pope Francis, in his apostolic exhortation Gaudete et Exsultate, reminds us: “Do not
expect a life without mistakes; accept yourself as you are and keep moving forward, do not
resign yourself. Do not be afraid to aim higher, to let yourself be loved and freed by God”
(Gaudete et Exsultate, 34).
The Catechism reaffirms this: “Spiritual progress tends toward ever more intimate union
with Christ. This union is called ‘mystical,’ because it participates in the mystery of Christ”
(CCC 2014).
Thus, every person, according to their particular vocation as a father, mother, priest,
consecrated person, child, or young adult, is called to reflect holiness in their environment. I dare
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say that this path of holiness begins from the very moment of our conception: “Before I formed
you in the womb I knew you, and before you were born I consecrated you; I appointed you as a
prophet to the nations” (Jer 1:5), and “God calls each person by name. This personal and unique
call shows that we are creatures loved by God from eternity” (CCC 1700).
The Theology of the Body adds that daily life is the space where love becomes flesh.
Saint John Paul II teaches: “The vocation of man and woman is to live love as a sincere gift of
themselves” (General Audience, Jan. 16, 1980). Therefore, every state of life—marriage,
consecration, or lay vocation—is a concrete path to holiness, because through the body we are
called to give ourselves as Christ did.
4. HOLINESS IN THE COMMUNION OF SAINTS
No one attains holiness alone. Holiness is a journey in community. The CCC teaches:
“The communion of saints is precisely the Church” (CCC 946).
In this communion, the saints in heaven intercede for us and encourage us to persevere.
As the Letter to the Hebrews says: “Since we are surrounded by so great a cloud of witnesses, let
us run with perseverance the race that is set before us” (Heb 12,1).
Saints are not superheroes, but men and women who allowed God’s grace to act in their
weakness. That is why they are both attainable models and companions in our journey toward the
Kingdom.
The Theology of the Body illuminates this communion through the mystery of the unity
of the Body of Christ. Each believer is a member of that Body (cf. 1 Cor 12,12–27), and the
human body becomes a visible image of this invisible truth: the Church is a communion of
persons united by the Spirit. “The body reveals man’s call to communion, which reaches its
fulfillment in the communion of saints” (General Audience, Jan. 2, 1980).
5. THE FRUIT OF HOLINESS: JOY AND CHARITY
The clearest sign of a holy life is love: “Whoever remains in love remains in God, and
God in them” (1 Jn 4,16).
Holiness is not rigidity or sadness, but fullness of life and joy in the Gospel. Saint Paul
teaches: “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness”
(Gal 5,22).
Pope Francis emphasizes: “The saint is a person with a prayerful spirit, who needs to
communicate with God. They cannot endure suffocating in the closed immanence of this world”
(Gaudete et Exsultate, 147).
“A sad saint is a sad saint.” – Saint Francis de Sales
The Theology of the Body teaches that this joy has its root in authentic love, which is
“the affirmation of the value of the person” (cf. Love and Responsibility, ch. I). When a person
say that this path of holiness begins from the very moment of our conception: “Before I formed
you in the womb I knew you, and before you were born I consecrated you; I appointed you as a
prophet to the nations” (Jer 1:5), and “God calls each person by name. This personal and unique
call shows that we are creatures loved by God from eternity” (CCC 1700).
The Theology of the Body adds that daily life is the space where love becomes flesh.
Saint John Paul II teaches: “The vocation of man and woman is to live love as a sincere gift of
themselves” (General Audience, Jan. 16, 1980). Therefore, every state of life—marriage,
consecration, or lay vocation—is a concrete path to holiness, because through the body we are
called to give ourselves as Christ did.
4. HOLINESS IN THE COMMUNION OF SAINTS
No one attains holiness alone. Holiness is a journey in community. The CCC teaches:
“The communion of saints is precisely the Church” (CCC 946).
In this communion, the saints in heaven intercede for us and encourage us to persevere.
As the Letter to the Hebrews says: “Since we are surrounded by so great a cloud of witnesses, let
us run with perseverance the race that is set before us” (Heb 12,1).
Saints are not superheroes, but men and women who allowed God’s grace to act in their
weakness. That is why they are both attainable models and companions in our journey toward the
Kingdom.
The Theology of the Body illuminates this communion through the mystery of the unity
of the Body of Christ. Each believer is a member of that Body (cf. 1 Cor 12,12–27), and the
human body becomes a visible image of this invisible truth: the Church is a communion of
persons united by the Spirit. “The body reveals man’s call to communion, which reaches its
fulfillment in the communion of saints” (General Audience, Jan. 2, 1980).
5. THE FRUIT OF HOLINESS: JOY AND CHARITY
The clearest sign of a holy life is love: “Whoever remains in love remains in God, and
God in them” (1 Jn 4,16).
Holiness is not rigidity or sadness, but fullness of life and joy in the Gospel. Saint Paul
teaches: “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness”
(Gal 5,22).
Pope Francis emphasizes: “The saint is a person with a prayerful spirit, who needs to
communicate with God. They cannot endure suffocating in the closed immanence of this world”
(Gaudete et Exsultate, 147).
“A sad saint is a sad saint.” – Saint Francis de Sales
The Theology of the Body teaches that this joy has its root in authentic love, which is
“the affirmation of the value of the person” (cf. Love and Responsibility, ch. I). When a person
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lives with a pure heart, they see God in all things and experience the joy of loving without
possessing. As Jesus said: “Blessed are the pure in heart, for they will see God” (Mt 5:8).
6. HOLINESS IN PERFECT JOY
Saint Francis of Assisi, in his teaching on “PERFECT JOY,” reveals the very heart of
holiness: finding joy even in suffering, for love of Christ. According to his companion Brother
Leo, the saint said that perfect joy does not consist in miracles or apostolic success, but in
patiently and lovingly enduring trials and humiliations for Christ.
This teaching is deeply rooted in the Gospel. Jesus Himself proclaimed: “Blessed are
those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Rejoice
and be glad, for your reward will be great in heaven” (Mt 5,10–12).
Holiness, seen through the lens of perfect joy, is not the absence of pain, but the ability to
transform suffering into love, uniting it to Christ’s redemptive sacrifice. The Catechism of the
Catholic Church teaches: “The cross is the unique sacrifice of Christ, ‘the one mediator between
God and men’ (1 Tm 2,5), but because in His incarnate divine person He has united Himself, in a
certain way, to all humanity, He offers everyone the possibility to associate themselves with this
Paschal mystery” (CCC 618).
The saint who lives in perfect joy is not dominated by circumstances, but maintains inner
peace, knowing that everything—even suffering—can become an occasion for love. As Saint
Paul says: “I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in
Christ’s afflictions for the sake of His body, the Church” (Col 1,24).
This mystery of joy amidst suffering is possible only through the action of the Holy
Spirit, who infuses the soul with the fruit of joy (cf. Gal 5:22). The CCC explains: “The Holy
Spirit gives us, already now, a foretaste of heavenly glory, and that joy is the fruit of love and the
pledge of eternal happiness” (CCC 1832).
Perfect Joy and Following Christ
The path of holiness involves following Christ not only in moments of glory but also on
Calvary. Jesus said: “If anyone wants to come after me, let them deny themselves, take up their
cross daily, and follow me” (Lk 9:23).
Those who live in perfect joy embrace the cross not with resignation, but with trusting
love, knowing that suffering united to Christ becomes a source of redemption and spiritual
fruitfulness. Pope Francis teaches in Gaudete et Exsultate: “Holiness is audacity, it is an impulse
to evangelize and leave a mark on this world. It is not a path of sadness, but of joy and fullness”
(Gaudete et Exsultate, 122).
Thus, Franciscan perfect joy reflects the heart of the Beatitudes: the divine paradox of
being blessed even in poverty, mourning, or persecution, because Christ is present and acts in
that self-giving.
lives with a pure heart, they see God in all things and experience the joy of loving without
possessing. As Jesus said: “Blessed are the pure in heart, for they will see God” (Mt 5:8).
6. HOLINESS IN PERFECT JOY
Saint Francis of Assisi, in his teaching on “PERFECT JOY,” reveals the very heart of
holiness: finding joy even in suffering, for love of Christ. According to his companion Brother
Leo, the saint said that perfect joy does not consist in miracles or apostolic success, but in
patiently and lovingly enduring trials and humiliations for Christ.
This teaching is deeply rooted in the Gospel. Jesus Himself proclaimed: “Blessed are
those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Rejoice
and be glad, for your reward will be great in heaven” (Mt 5,10–12).
Holiness, seen through the lens of perfect joy, is not the absence of pain, but the ability to
transform suffering into love, uniting it to Christ’s redemptive sacrifice. The Catechism of the
Catholic Church teaches: “The cross is the unique sacrifice of Christ, ‘the one mediator between
God and men’ (1 Tm 2,5), but because in His incarnate divine person He has united Himself, in a
certain way, to all humanity, He offers everyone the possibility to associate themselves with this
Paschal mystery” (CCC 618).
The saint who lives in perfect joy is not dominated by circumstances, but maintains inner
peace, knowing that everything—even suffering—can become an occasion for love. As Saint
Paul says: “I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in
Christ’s afflictions for the sake of His body, the Church” (Col 1,24).
This mystery of joy amidst suffering is possible only through the action of the Holy
Spirit, who infuses the soul with the fruit of joy (cf. Gal 5:22). The CCC explains: “The Holy
Spirit gives us, already now, a foretaste of heavenly glory, and that joy is the fruit of love and the
pledge of eternal happiness” (CCC 1832).
Perfect Joy and Following Christ
The path of holiness involves following Christ not only in moments of glory but also on
Calvary. Jesus said: “If anyone wants to come after me, let them deny themselves, take up their
cross daily, and follow me” (Lk 9:23).
Those who live in perfect joy embrace the cross not with resignation, but with trusting
love, knowing that suffering united to Christ becomes a source of redemption and spiritual
fruitfulness. Pope Francis teaches in Gaudete et Exsultate: “Holiness is audacity, it is an impulse
to evangelize and leave a mark on this world. It is not a path of sadness, but of joy and fullness”
(Gaudete et Exsultate, 122).
Thus, Franciscan perfect joy reflects the heart of the Beatitudes: the divine paradox of
being blessed even in poverty, mourning, or persecution, because Christ is present and acts in
that self-giving.
5
Joy as a Sign of Holiness
The saint is a joyful person, not because they ignore suffering, but because they have
learned to see God in everything. Perfect joy springs from the certainty that nothing can separate
us from God’s love (cf. Rom 8:38–39).
The Catechism emphasizes: “Christian joy proceeds from the hope of possessing God,
and from knowing oneself to be loved and saved by Him” (CCC 1829).
“That joy is ultimately the mature expression of a faith that trusts, a hope that does not
fade, and a charity that does not tire.”
The Theology of the Body reminds us that the deepest joy arises when body and soul live
in harmony with God’s plan. When human love reflects divine love, man discovers his true
identity and vocation: to be a living image of the Love that gives itself.
SPIRITUAL JOURNAL
1. PROMOTES THE CONVERSION OF THE HEART
CCC 1428: “Christ’s call to conversion continues to resound in the life of Christians.”
Writing in a spiritual journal allows one to examine the heart and recognize where one
has responded to God’s love and where conversion is still needed. Each entry becomes an act of
sincerity before the Lord: “What did I do today with the love God gave me?”
2. HELPS DISCERN GOD’S ACTION
CCC 2690: “The Holy Spirit grants some faithful gifts of wisdom for the good of all, in order to
discern the Lord’s way.”
By recording thoughts, interior movements, insights, or trials, one learns to recognize the
voice of the Holy Spirit. The spiritual journal thus becomes a mirror of the soul, where the work
of God in one’s personal history can be seen.
3. STRENGTHENS THE LIFE OF PRAYER
CCC 2725: “Prayer is a living and personal relationship with the living and true God.”
Writing after prayer helps deepen the dialogue with God. Prayer is not only expressed in
words but also in writing: putting on paper what the soul converses with its Lord.
4. ALLOWS ONE TO REMEMBER THE SIGNS OF GRACE
CCC 2003: “The grace of the Holy Spirit is manifold; it prepares us to cooperate with His love.”
Often God acts quietly or gradually. The journal allows one to see the thread of grace
over time and to give thanks for progress. Reviewing one’s spiritual journey strengthens faith
and hope.
Joy as a Sign of Holiness
The saint is a joyful person, not because they ignore suffering, but because they have
learned to see God in everything. Perfect joy springs from the certainty that nothing can separate
us from God’s love (cf. Rom 8:38–39).
The Catechism emphasizes: “Christian joy proceeds from the hope of possessing God,
and from knowing oneself to be loved and saved by Him” (CCC 1829).
“That joy is ultimately the mature expression of a faith that trusts, a hope that does not
fade, and a charity that does not tire.”
The Theology of the Body reminds us that the deepest joy arises when body and soul live
in harmony with God’s plan. When human love reflects divine love, man discovers his true
identity and vocation: to be a living image of the Love that gives itself.
SPIRITUAL JOURNAL
1. PROMOTES THE CONVERSION OF THE HEART
CCC 1428: “Christ’s call to conversion continues to resound in the life of Christians.”
Writing in a spiritual journal allows one to examine the heart and recognize where one
has responded to God’s love and where conversion is still needed. Each entry becomes an act of
sincerity before the Lord: “What did I do today with the love God gave me?”
2. HELPS DISCERN GOD’S ACTION
CCC 2690: “The Holy Spirit grants some faithful gifts of wisdom for the good of all, in order to
discern the Lord’s way.”
By recording thoughts, interior movements, insights, or trials, one learns to recognize the
voice of the Holy Spirit. The spiritual journal thus becomes a mirror of the soul, where the work
of God in one’s personal history can be seen.
3. STRENGTHENS THE LIFE OF PRAYER
CCC 2725: “Prayer is a living and personal relationship with the living and true God.”
Writing after prayer helps deepen the dialogue with God. Prayer is not only expressed in
words but also in writing: putting on paper what the soul converses with its Lord.
4. ALLOWS ONE TO REMEMBER THE SIGNS OF GRACE
CCC 2003: “The grace of the Holy Spirit is manifold; it prepares us to cooperate with His love.”
Often God acts quietly or gradually. The journal allows one to see the thread of grace
over time and to give thanks for progress. Reviewing one’s spiritual journey strengthens faith
and hope.
6
5. PROMOTES GROWTH IN HUMILITY AND SELF -KNOWLEDGE
CCC 2540: “The way of perfection passes through humility.”
Writing about one’s own weaknesses and struggles helps to know oneself honestly and
without fear, and to trust more fully in divine mercy. The saint does not deceive themselves: they
see themselves with the eyes of God, not with the eyes of pride.
6. SERVES AS A TOOL FOR SPIRITUAL ACCOMPANIMENT
CCC 2690: “The Holy Spirit grants the Church spiritual directors.”
When a journal is shared with a confessor or spiritual guide, it facilitates discernment and
allows for more precise guidance.
CATEGORIES OF SAINTS IN THE CATHOLIC CHURCH
The Church venerates in the saints the most beautiful fruit of Christ’s redemptive grace.
Each saint reflects an aspect of the mystery of divine holiness, and their life becomes a testimony
of God’s love revealed in Christ (cf. Lumen Gentium 39–42).
1. MARTYRS
Who they are: Those who gave their lives for Christ and the faith, accepting suffering and death
rather than renounce God.
Theological significance: Martyrdom is the supreme witness of charity and fidelity to Christ.
The martyr participates in a special way in the Lord’s Passion, conforming themselves to Him on
the cross.
“Martyrdom, by which the disciple becomes like the Master, is regarded by the Church as an
outstanding gift and the supreme proof of charity” (Lumen Gentium, 42).
“Martyrdom is the supreme testimony to the truth of the faith” (CCC 2473).
Biblical foundation: “You will be my witnesses… to the ends of the earth” (Acts 1:8).
“He who loses his life for my sake and for the Gospel will save it” (Mk 8:35).
Examples: Saint Stephen, Saint Lawrence, Saint Agnes, Saint Maximilian Kolbe, Saints
Perpetua and Felicity, Saint Óscar Romero, the Ugandan Martyrs, the Cristero Martyrs, Saint
Sebastian, among others.
2. CONFESSORS OF THE FAITH
Who they are: Saints who, without dying for Christ, gave heroic witness to the faith through
their lives, works, and fidelity amid trials or persecution.
Theological significance: The confessor “confesses” Christ through word and deed, showing
holiness through virtue.
5. PROMOTES GROWTH IN HUMILITY AND SELF -KNOWLEDGE
CCC 2540: “The way of perfection passes through humility.”
Writing about one’s own weaknesses and struggles helps to know oneself honestly and
without fear, and to trust more fully in divine mercy. The saint does not deceive themselves: they
see themselves with the eyes of God, not with the eyes of pride.
6. SERVES AS A TOOL FOR SPIRITUAL ACCOMPANIMENT
CCC 2690: “The Holy Spirit grants the Church spiritual directors.”
When a journal is shared with a confessor or spiritual guide, it facilitates discernment and
allows for more precise guidance.
CATEGORIES OF SAINTS IN THE CATHOLIC CHURCH
The Church venerates in the saints the most beautiful fruit of Christ’s redemptive grace.
Each saint reflects an aspect of the mystery of divine holiness, and their life becomes a testimony
of God’s love revealed in Christ (cf. Lumen Gentium 39–42).
1. MARTYRS
Who they are: Those who gave their lives for Christ and the faith, accepting suffering and death
rather than renounce God.
Theological significance: Martyrdom is the supreme witness of charity and fidelity to Christ.
The martyr participates in a special way in the Lord’s Passion, conforming themselves to Him on
the cross.
“Martyrdom, by which the disciple becomes like the Master, is regarded by the Church as an
outstanding gift and the supreme proof of charity” (Lumen Gentium, 42).
“Martyrdom is the supreme testimony to the truth of the faith” (CCC 2473).
Biblical foundation: “You will be my witnesses… to the ends of the earth” (Acts 1:8).
“He who loses his life for my sake and for the Gospel will save it” (Mk 8:35).
Examples: Saint Stephen, Saint Lawrence, Saint Agnes, Saint Maximilian Kolbe, Saints
Perpetua and Felicity, Saint Óscar Romero, the Ugandan Martyrs, the Cristero Martyrs, Saint
Sebastian, among others.
2. CONFESSORS OF THE FAITH
Who they are: Saints who, without dying for Christ, gave heroic witness to the faith through
their lives, works, and fidelity amid trials or persecution.
Theological significance: The confessor “confesses” Christ through word and deed, showing
holiness through virtue.
7
“All should be ready to confess Christ before men and to follow Him on the way of the cross”
(Lumen Gentium, 42).
“The duty of Christians drives them to confess their faith without ambiguity” (CCC 2472).
Examples: Saint Augustine, Saint Athanasius, Saint Benedict, Saint Francis de Sales, Saint John
Bosco, Saint Teresa of Jesus, Saint Martin de Porres, Saint John Paul II, among others.
3. DOCTORS OF THE CHURCH
Who they are: Saints who, in addition to their holiness of life, distinguished themselves by
theological wisdom and deep doctrine, enriching the whole Church. They have been officially
proclaimed “Doctors” by the Pope.
Criteria:
1. Eminent holiness
2. Deep and orthodox doctrine
3. Official recognition by the Church
Doctrinal foundation: “Doctors, by their eminent wisdom, enlighten the people of God so that
they may better understand the faith” (Christus Dominus, 13).
“Authentic pastors and doctors of the Church have the mission of teaching the saving truth”
(CCC 2034).
Examples: Saint Augustine, Saint Thomas Aquinas, Saint Gregory the Great, Saint Leo the
Great, Saint John Chrysostom, Saint Teresa of Ávila, Saint John of the Cross, Saint Hildegard of
Bingen, Saint Thérèse of the Child Jesus, among others.
4. VIRGINS
Who they are: Women who consecrated their virginity to God, living in purity and total fidelity
to the Lord. Some were martyrs; others were nuns or hermits.
Theological significance: Consecrated virginity is a sign of the spousal love between Christ and
the Church, anticipating heavenly life.
“Virginity consecrated for the kingdom of heaven is a sign of undivided charity toward God”
(Lumen Gentium, 46).
“From apostolic times, there have been Christian virgins who consecrated their virginity to God”
(CCC 922–924).
Biblical foundation: Mt 19:12; 1 Cor 7:32–35
Examples: The Virgin Mary, Saint Agnes, Saint Cecilia, Saint Lucy, Saint Catherine of Siena,
Saint Rose of Lima, Saint Scholastica, Saint Thérèse of the Child Jesus, among others.
“All should be ready to confess Christ before men and to follow Him on the way of the cross”
(Lumen Gentium, 42).
“The duty of Christians drives them to confess their faith without ambiguity” (CCC 2472).
Examples: Saint Augustine, Saint Athanasius, Saint Benedict, Saint Francis de Sales, Saint John
Bosco, Saint Teresa of Jesus, Saint Martin de Porres, Saint John Paul II, among others.
3. DOCTORS OF THE CHURCH
Who they are: Saints who, in addition to their holiness of life, distinguished themselves by
theological wisdom and deep doctrine, enriching the whole Church. They have been officially
proclaimed “Doctors” by the Pope.
Criteria:
1. Eminent holiness
2. Deep and orthodox doctrine
3. Official recognition by the Church
Doctrinal foundation: “Doctors, by their eminent wisdom, enlighten the people of God so that
they may better understand the faith” (Christus Dominus, 13).
“Authentic pastors and doctors of the Church have the mission of teaching the saving truth”
(CCC 2034).
Examples: Saint Augustine, Saint Thomas Aquinas, Saint Gregory the Great, Saint Leo the
Great, Saint John Chrysostom, Saint Teresa of Ávila, Saint John of the Cross, Saint Hildegard of
Bingen, Saint Thérèse of the Child Jesus, among others.
4. VIRGINS
Who they are: Women who consecrated their virginity to God, living in purity and total fidelity
to the Lord. Some were martyrs; others were nuns or hermits.
Theological significance: Consecrated virginity is a sign of the spousal love between Christ and
the Church, anticipating heavenly life.
“Virginity consecrated for the kingdom of heaven is a sign of undivided charity toward God”
(Lumen Gentium, 46).
“From apostolic times, there have been Christian virgins who consecrated their virginity to God”
(CCC 922–924).
Biblical foundation: Mt 19:12; 1 Cor 7:32–35
Examples: The Virgin Mary, Saint Agnes, Saint Cecilia, Saint Lucy, Saint Catherine of Siena,
Saint Rose of Lima, Saint Scholastica, Saint Thérèse of the Child Jesus, among others.
8
5. FOUNDERS AND REFORMERS
Who they are: Saints who founded religious orders or movements of spiritual renewal in the
Church.
Theological significance: The Holy Spirit raises up in them new forms of evangelical life to
revitalize the Church according to the needs of each age.
“The Holy Spirit inspires various charisms in the Church” (Perfectae Caritatis, 1–2).
“Every form of consecrated life arises from a particular gift of the Holy Spirit” (CCC 917).
Examples: Saint Benedict, Saint Francis of Assisi, Saint Dominic, Saint Teresa of Jesus, Saint
Ignatius of Loyola, Saint John Bosco, Saint Vincent de Paul, Saint Alphonsus Liguori, Saint
Angela Merici, among others.
6. PASTORAL SAINTS
Who they are: Bishops, priests, or deacons who were examples of pastoral charity and fidelity
to the Gospel.
Theological significance: They imitated Christ the Good Shepherd, guiding the people with love
and service.
“The priest is conformed to Christ, Head and Shepherd, to shepherd the people of God”
(Presbyterorum Ordinis, 13).
“Those who exercise authority must do so as service” (CCC 1589).
Examples: Saint John Mary Vianney, Saint Ambrose, Saint Charles Borromeo, Saint Gregory
the Great, Saint Óscar Romero, Saint Anthony Mary Claret, Saint John Bosco, Saint Philip Neri,
among others.
7. LAY SAINTS
Who they are: Men and women who achieved holiness while living their faith in the midst of
the world—in family life, work, or suffering.
Theological significance: They demonstrate that holiness is a universal vocation.
“The laity are called to seek the Kingdom of God by managing temporal affairs according to the
spirit of Christ” (Lumen Gentium, 31).
“Holiness flourishes in the daily life of the layperson” (Christifideles Laici, 16).
Examples: Saint Joseph, Saint Gianna Beretta Molla, Saint Isidore the Farmer, Blessed Carlo
Acutis, Blessed Pier Giorgio Frassati, Blessed Chiara Badano, Blessed Conchita Cabrera de
Armida, among others.
5. FOUNDERS AND REFORMERS
Who they are: Saints who founded religious orders or movements of spiritual renewal in the
Church.
Theological significance: The Holy Spirit raises up in them new forms of evangelical life to
revitalize the Church according to the needs of each age.
“The Holy Spirit inspires various charisms in the Church” (Perfectae Caritatis, 1–2).
“Every form of consecrated life arises from a particular gift of the Holy Spirit” (CCC 917).
Examples: Saint Benedict, Saint Francis of Assisi, Saint Dominic, Saint Teresa of Jesus, Saint
Ignatius of Loyola, Saint John Bosco, Saint Vincent de Paul, Saint Alphonsus Liguori, Saint
Angela Merici, among others.
6. PASTORAL SAINTS
Who they are: Bishops, priests, or deacons who were examples of pastoral charity and fidelity
to the Gospel.
Theological significance: They imitated Christ the Good Shepherd, guiding the people with love
and service.
“The priest is conformed to Christ, Head and Shepherd, to shepherd the people of God”
(Presbyterorum Ordinis, 13).
“Those who exercise authority must do so as service” (CCC 1589).
Examples: Saint John Mary Vianney, Saint Ambrose, Saint Charles Borromeo, Saint Gregory
the Great, Saint Óscar Romero, Saint Anthony Mary Claret, Saint John Bosco, Saint Philip Neri,
among others.
7. LAY SAINTS
Who they are: Men and women who achieved holiness while living their faith in the midst of
the world—in family life, work, or suffering.
Theological significance: They demonstrate that holiness is a universal vocation.
“The laity are called to seek the Kingdom of God by managing temporal affairs according to the
spirit of Christ” (Lumen Gentium, 31).
“Holiness flourishes in the daily life of the layperson” (Christifideles Laici, 16).
Examples: Saint Joseph, Saint Gianna Beretta Molla, Saint Isidore the Farmer, Blessed Carlo
Acutis, Blessed Pier Giorgio Frassati, Blessed Chiara Badano, Blessed Conchita Cabrera de
Armida, among others.
9
8. MISSIONARY SAINTS
Who they are: Those who dedicated their lives to proclaiming the Gospel in mission lands,
sometimes even to the point of martyrdom.
Theological significance: They participate in the missio Dei, extending Christ’s salvation to the
ends of the earth.
“The pilgrim Church is missionary by its very nature” (Ad Gentes, 2).
“Missionary saints are models of all evangelizing activity” (Redemptoris Missio, 45).
Examples: Saint Francis Xavier, Saint Peter Claver, Saint Junípero Serra, Saint Damien of
Molokai, Saint Rose of Lima, Saint Francis Solano, Saint Thérèse of the Child Jesus (patroness
of missions), among others.
9. MYSTIC AND CONTEMPLATIVE SAINTS
Who they are: Saints who lived a deep union with God through prayer and interior life.
Theological significance: They reveal the mystical dimension of holiness: transformative union
with God.
“Consecrated life manifests the excellence of the Kingdom of God” (Lumen Gentium, 44).
“Contemplation is the gaze of faith fixed on Jesus” (CCC 2713).
Examples: Saint Teresa of Ávila, Saint John of the Cross, Saint Catherine of Siena, Saint Pio of
Pietrelcina, Saint Faustina Kowalska, Saint Hildegard of Bingen, Saint Elizabeth of the Trinity,
among others.
10. ROYAL SAINTS, QUEENS, AND RULERS
Who they are: Those who exercised civil authority with justice and Christian love.
Theological significance: They governed according to God’s heart, seeking the common good.
“Those who govern must exercise their authority as service” (Gaudium et Spes, 74).
“Those who exercise authority must do so as service” (CCC 2235).
Examples: Saint Louis IX, Saint Stephen of Hungary, Saint Elizabeth of Hungary, Saint
Hedwig, Saint Henry II, Blessed Charles of Austria, among others.
11. CHILDREN AND YOUNG SAINTS
Who they are: Children and adolescents who bore witness to their faith with purity and love,
even to the point of martyrdom.
Theological significance: Holiness has no age; grace also acts in the young.
“Many young people gave their lives for Christ; they are luminous examples”
(Christus Vivit, 11).
8. MISSIONARY SAINTS
Who they are: Those who dedicated their lives to proclaiming the Gospel in mission lands,
sometimes even to the point of martyrdom.
Theological significance: They participate in the missio Dei, extending Christ’s salvation to the
ends of the earth.
“The pilgrim Church is missionary by its very nature” (Ad Gentes, 2).
“Missionary saints are models of all evangelizing activity” (Redemptoris Missio, 45).
Examples: Saint Francis Xavier, Saint Peter Claver, Saint Junípero Serra, Saint Damien of
Molokai, Saint Rose of Lima, Saint Francis Solano, Saint Thérèse of the Child Jesus (patroness
of missions), among others.
9. MYSTIC AND CONTEMPLATIVE SAINTS
Who they are: Saints who lived a deep union with God through prayer and interior life.
Theological significance: They reveal the mystical dimension of holiness: transformative union
with God.
“Consecrated life manifests the excellence of the Kingdom of God” (Lumen Gentium, 44).
“Contemplation is the gaze of faith fixed on Jesus” (CCC 2713).
Examples: Saint Teresa of Ávila, Saint John of the Cross, Saint Catherine of Siena, Saint Pio of
Pietrelcina, Saint Faustina Kowalska, Saint Hildegard of Bingen, Saint Elizabeth of the Trinity,
among others.
10. ROYAL SAINTS, QUEENS, AND RULERS
Who they are: Those who exercised civil authority with justice and Christian love.
Theological significance: They governed according to God’s heart, seeking the common good.
“Those who govern must exercise their authority as service” (Gaudium et Spes, 74).
“Those who exercise authority must do so as service” (CCC 2235).
Examples: Saint Louis IX, Saint Stephen of Hungary, Saint Elizabeth of Hungary, Saint
Hedwig, Saint Henry II, Blessed Charles of Austria, among others.
11. CHILDREN AND YOUNG SAINTS
Who they are: Children and adolescents who bore witness to their faith with purity and love,
even to the point of martyrdom.
Theological significance: Holiness has no age; grace also acts in the young.
“Many young people gave their lives for Christ; they are luminous examples”
(Christus Vivit, 11).
10
Examples: Saint Dominic Savio, Saint Maria Goretti, Saint Tarcisius, Blessed Carlo Acutis,
Saints Francisco and Jacinta Marto, Blessed Laura Vicuña, Blessed José Sánchez del Río, among
others.
12. PENITENTIAL AND CONVERTED SAINTS
Who they are: People who, after a life of sin, converted deeply and attained holiness.
Theological significance: They reflect God’s infinite mercy, which transforms sin into grace.
“All the faithful are called to the fullness of Christian life through continual conversion” (Lumen
Gentium, 40).
“Christ’s call to conversion resounds continuously” (CCC 1428).
Examples: Saint Augustine, Saint Mary Magdalene, Saint Ignatius of Loyola, Saint Camillus de
Lellis, Saint Margaret of Cortona, Blessed Bartolo Longo, among others.
13. HOLY ANGELS
Who they are: Pure spirits created by God, His servants and messengers.
Doctrinal foundation: “The existence of angels is a truth of faith” (CCC 328–336).
Examples: Saint Michael, Saint Gabriel, Saint Raphael.
14. PATRIARCHS, PROPHETS, AND APOSTLES
Who they are: Figures from the Old and New Testament who prepared for or announced the
coming of Christ.
Theological significance: They are pillars of salvation history.
“The patriarchs and prophets awaited and announced salvation” (Lumen Gentium, 55).
“God chose the patriarchs and prophets, and finally the apostles” (Dei Verbum, 14–19).
Examples: Abraham, Moses, Elijah, Isaiah, Saint Peter, Saint Paul, Saint John the Evangelist,
James the Greater, among others.
15. SAINTS OF ORDINARY LIFE
Who they are: People not officially canonized but who lived God’s grace in everyday life. They
are the anonymous saints of heaven.
Theological significance: They reflect the everyday holiness of God’s people.
“The Church venerates the memory of all saints, including those whose names only God knows”
(Lumen Gentium, 50).
“The saints next door” (Gaudete et Exsultate, 7).
Examples: Faithful parents, honest workers, the sick offering their suffering, volunteers, and
humble witnesses of Christ.
Examples: Saint Dominic Savio, Saint Maria Goretti, Saint Tarcisius, Blessed Carlo Acutis,
Saints Francisco and Jacinta Marto, Blessed Laura Vicuña, Blessed José Sánchez del Río, among
others.
12. PENITENTIAL AND CONVERTED SAINTS
Who they are: People who, after a life of sin, converted deeply and attained holiness.
Theological significance: They reflect God’s infinite mercy, which transforms sin into grace.
“All the faithful are called to the fullness of Christian life through continual conversion” (Lumen
Gentium, 40).
“Christ’s call to conversion resounds continuously” (CCC 1428).
Examples: Saint Augustine, Saint Mary Magdalene, Saint Ignatius of Loyola, Saint Camillus de
Lellis, Saint Margaret of Cortona, Blessed Bartolo Longo, among others.
13. HOLY ANGELS
Who they are: Pure spirits created by God, His servants and messengers.
Doctrinal foundation: “The existence of angels is a truth of faith” (CCC 328–336).
Examples: Saint Michael, Saint Gabriel, Saint Raphael.
14. PATRIARCHS, PROPHETS, AND APOSTLES
Who they are: Figures from the Old and New Testament who prepared for or announced the
coming of Christ.
Theological significance: They are pillars of salvation history.
“The patriarchs and prophets awaited and announced salvation” (Lumen Gentium, 55).
“God chose the patriarchs and prophets, and finally the apostles” (Dei Verbum, 14–19).
Examples: Abraham, Moses, Elijah, Isaiah, Saint Peter, Saint Paul, Saint John the Evangelist,
James the Greater, among others.
15. SAINTS OF ORDINARY LIFE
Who they are: People not officially canonized but who lived God’s grace in everyday life. They
are the anonymous saints of heaven.
Theological significance: They reflect the everyday holiness of God’s people.
“The Church venerates the memory of all saints, including those whose names only God knows”
(Lumen Gentium, 50).
“The saints next door” (Gaudete et Exsultate, 7).
Examples: Faithful parents, honest workers, the sick offering their suffering, volunteers, and
humble witnesses of Christ.
11
TESTIMONY
BROTHER DR. SAN JOSÉ GREGORIO HERNÁNDEZ CISNEROS, O.F.S.
1. Franciscan Lay Vocation
– He joined the Merced fraternity in Caracas in 1899 as a member of the O.F.S.
– By embracing this vocation, he took on the charism of Saint Francis of Assisi: to live the
Gospel in the world, among people, not in isolation.
– His status as a committed layperson shows that holiness is not only for those who take
religious vows but for those who live daily with a spirit of service and fraternity.
Reflection: His life reminds us that being a Franciscan layperson means “being in the world” as
a witness of Christ, in the style of Francis: fraternity, humility, poverty, and service.
2. Humility, Simplicity, and Evangelical Poverty
– As a doctor and professor, he had great education and prestige, but he did not seek applause:
he treated the poorest patients for free, often buying medications from his own pocket.
– He lived simply: although he attempted monastic life, his path led him to remain in his
profession, staying free from material possessions as a sign of dedication.
– His belonging to the O.F.S. helped him live this style: fraternity, detachment, and conscious lay
commitment.
Reflection: His humility was not passive; it was active humility that led him to identify with the
suffering of others and act accordingly.
3. Heroic Charity and Service to Others
– He is known as “the doctor of the poor” because his office became a place of comfort and
dignity for those without resources.
– During the 1918 epidemic (Spanish flu), he risked his life to attend the sick and visit families,
giving himself unconditionally.
– Franciscan life requires “seeing Christ in the suffering brother”; he lived it fully: every patient
was someone loved by God.
Reflection: His service was not occasional but sustained. He not only healed bodies but restored
human dignity with tenderness, compassion, and professionalism.
4. Deep Life of Faith and Sacraments
– He had an intense prayer life: attending daily Mass and adoring the Blessed Sacrament.
TESTIMONY
BROTHER DR. SAN JOSÉ GREGORIO HERNÁNDEZ CISNEROS, O.F.S.
1. Franciscan Lay Vocation
– He joined the Merced fraternity in Caracas in 1899 as a member of the O.F.S.
– By embracing this vocation, he took on the charism of Saint Francis of Assisi: to live the
Gospel in the world, among people, not in isolation.
– His status as a committed layperson shows that holiness is not only for those who take
religious vows but for those who live daily with a spirit of service and fraternity.
Reflection: His life reminds us that being a Franciscan layperson means “being in the world” as
a witness of Christ, in the style of Francis: fraternity, humility, poverty, and service.
2. Humility, Simplicity, and Evangelical Poverty
– As a doctor and professor, he had great education and prestige, but he did not seek applause:
he treated the poorest patients for free, often buying medications from his own pocket.
– He lived simply: although he attempted monastic life, his path led him to remain in his
profession, staying free from material possessions as a sign of dedication.
– His belonging to the O.F.S. helped him live this style: fraternity, detachment, and conscious lay
commitment.
Reflection: His humility was not passive; it was active humility that led him to identify with the
suffering of others and act accordingly.
3. Heroic Charity and Service to Others
– He is known as “the doctor of the poor” because his office became a place of comfort and
dignity for those without resources.
– During the 1918 epidemic (Spanish flu), he risked his life to attend the sick and visit families,
giving himself unconditionally.
– Franciscan life requires “seeing Christ in the suffering brother”; he lived it fully: every patient
was someone loved by God.
Reflection: His service was not occasional but sustained. He not only healed bodies but restored
human dignity with tenderness, compassion, and professionalism.
4. Deep Life of Faith and Sacraments
– He had an intense prayer life: attending daily Mass and adoring the Blessed Sacrament.
12
– His faith illuminated his science: he did not see medicine as an end in itself, but as a means to
serve God and others.
– In his lay life, there was coherence between faith and action: he said, “This inner peace I owe
to the Holy Religion I received from my parents.”
Reflection: A holy life is not reduced to “doing” but to “being with God.” José Gregorio made
his profession a path of holiness because he was rooted in Christ.
5. Science Enlightened by the Gospel
– He studied in Europe (histology, bacteriology) and was a university professor in Venezuela.
– Yet his scientific excellence was not for luxury but for serving those in need.
– His membership in the O.F.S. allowed him to embrace his professional vocation as the “world”
in which God called him to holiness: lay vocation and mission.
Reflection: He teaches us that holiness is possible in professional life too, not only in religious
or “spiritual” spheres. Well-done work, offered for the good of others and God, becomes a path
to sanctification.
6. Perseverance, Fidelity, and Self-Giving Until the End
– He tried religious life several times (Carthusian monk, seminary) but due to health reasons
remained a layperson; he accepted God’s will with humility.
– He died on June 29, 1919, hit by a car while going to buy medicine for a poor patient.
– His fidelity endured until the end: he remained in his profession, with his Franciscan lay
vocation, giving his life for others.
Reflection: His holiness was not a grand display but silent fidelity, constancy in daily love. His
departure left a legacy: holiness is within everyone’s reach, even in simplicity.
7. Example for Franciscan Lay Life
– As a member of the O.F.S., José Gregorio is “our brother” in the Franciscan sense: a
layperson living his vocation fully.
– He is a model for those living in the world, with family or single, with work or studies, desiring
to follow Christ in daily life.
– His life invites reflection: How am I living my professional vocation, my lay life, my
relationships, in imitation of Francis?
Reflection: His example breaks the notion that only those in convents or performing great feats
can be saints. He tells us: “Be holy where you are.”
The holiness of José Gregorio Hernández as a Franciscan layperson offers a
paradigm: the union of deep faith, professionalism devoted to the good of others, committed lay
identity, and sincere humility. We can imitate him: live the Gospel in our family, work, and study
environments with a spirit of service.
– His faith illuminated his science: he did not see medicine as an end in itself, but as a means to
serve God and others.
– In his lay life, there was coherence between faith and action: he said, “This inner peace I owe
to the Holy Religion I received from my parents.”
Reflection: A holy life is not reduced to “doing” but to “being with God.” José Gregorio made
his profession a path of holiness because he was rooted in Christ.
5. Science Enlightened by the Gospel
– He studied in Europe (histology, bacteriology) and was a university professor in Venezuela.
– Yet his scientific excellence was not for luxury but for serving those in need.
– His membership in the O.F.S. allowed him to embrace his professional vocation as the “world”
in which God called him to holiness: lay vocation and mission.
Reflection: He teaches us that holiness is possible in professional life too, not only in religious
or “spiritual” spheres. Well-done work, offered for the good of others and God, becomes a path
to sanctification.
6. Perseverance, Fidelity, and Self-Giving Until the End
– He tried religious life several times (Carthusian monk, seminary) but due to health reasons
remained a layperson; he accepted God’s will with humility.
– He died on June 29, 1919, hit by a car while going to buy medicine for a poor patient.
– His fidelity endured until the end: he remained in his profession, with his Franciscan lay
vocation, giving his life for others.
Reflection: His holiness was not a grand display but silent fidelity, constancy in daily love. His
departure left a legacy: holiness is within everyone’s reach, even in simplicity.
7. Example for Franciscan Lay Life
– As a member of the O.F.S., José Gregorio is “our brother” in the Franciscan sense: a
layperson living his vocation fully.
– He is a model for those living in the world, with family or single, with work or studies, desiring
to follow Christ in daily life.
– His life invites reflection: How am I living my professional vocation, my lay life, my
relationships, in imitation of Francis?
Reflection: His example breaks the notion that only those in convents or performing great feats
can be saints. He tells us: “Be holy where you are.”
The holiness of José Gregorio Hernández as a Franciscan layperson offers a
paradigm: the union of deep faith, professionalism devoted to the good of others, committed lay
identity, and sincere humility. We can imitate him: live the Gospel in our family, work, and study
environments with a spirit of service.
13
DID YOU KNOW…
• Saint Augustine: “Love and do what you will.” True holiness springs from love; if you
love sincerely, your actions will be holy.
• Saint Francis of Assisi: “Start by doing what is necessary, then what is possible, and
suddenly you are doing the impossible.” Holiness is built step by step, with patience and
trust in God.
• Saint Teresa of Calcutta: “Not all of us can do great things, but we can do small things
with great love.” Holiness is lived in humble daily service to others.
• Saint John Paul II: “Do not be afraid to be holy.” A direct call to spiritual courage and
not settling for Christian mediocrity.
• Saint Teresa of Ávila: “Prayer is putting your heart in God’s hands.” Intimacy with God
is a sure path to holiness.
• Saint Ignatius of Loyola: “Act as if everything depends on you, and pray as if everything
depends on God.” Holiness requires both human effort and total trust in divine grace.
• Saint Josemaría Escrivá: “Do today what you want God to reward tomorrow.” Holiness
is lived in daily fidelity to small acts and responsibilities.
• Brother Yoel Garcia, O.F.S.: “Being holy does not mean being perfect, but living each
day with love, generosity, and faith, letting God guide our steps in Perfect Joy and
transforming our small actions into paths of light for others.”
PRAYER
Lord, help me respond to Your call to be holy as You are holy. Fill my heart with Your
Spirit, purify my thoughts and deeds, and make each day reflect Your love and truth. May
everything in me glorify Your name. Amen.
DID YOU KNOW…
• Saint Augustine: “Love and do what you will.” True holiness springs from love; if you
love sincerely, your actions will be holy.
• Saint Francis of Assisi: “Start by doing what is necessary, then what is possible, and
suddenly you are doing the impossible.” Holiness is built step by step, with patience and
trust in God.
• Saint Teresa of Calcutta: “Not all of us can do great things, but we can do small things
with great love.” Holiness is lived in humble daily service to others.
• Saint John Paul II: “Do not be afraid to be holy.” A direct call to spiritual courage and
not settling for Christian mediocrity.
• Saint Teresa of Ávila: “Prayer is putting your heart in God’s hands.” Intimacy with God
is a sure path to holiness.
• Saint Ignatius of Loyola: “Act as if everything depends on you, and pray as if everything
depends on God.” Holiness requires both human effort and total trust in divine grace.
• Saint Josemaría Escrivá: “Do today what you want God to reward tomorrow.” Holiness
is lived in daily fidelity to small acts and responsibilities.
• Brother Yoel Garcia, O.F.S.: “Being holy does not mean being perfect, but living each
day with love, generosity, and faith, letting God guide our steps in Perfect Joy and
transforming our small actions into paths of light for others.”
PRAYER
Lord, help me respond to Your call to be holy as You are holy. Fill my heart with Your
Spirit, purify my thoughts and deeds, and make each day reflect Your love and truth. May
everything in me glorify Your name. Amen.
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