Cards 40-49: Francis Xavier - Joachim - Voices of the Saints
Cards 40-49: Francis Xavier - Joachim - Voices of the Saints
Cards 20-29: Bonaventura - Cosmas & Damian
Cards 30-39: Cyrus - Francis of Paola
Cards 40-49: Francis Xavier - Joachim
Cards 50-59: Joan of Arc - Mark
Cards 60-69: Margaret Alaoque - Peter
Cards 70-78 : Philip Benizi - Zita
Voices of the Saints: Keyword Guide
Transversal Theology: Technical Glossary
40. Saint Franciscus Xaverius Conf. (16th-cent. Spain)
Hagiography
Feast: December 3
Saint Francis Xavier: Born to the nobility of the Basque region. Studied and taught philosophy at the University of Paris, and planned a career as a professor. Friend of Saint Ignatius of Loyola who convinced him to use his talents to spread the Gospel. One of the founding Jesuits, and the first Jesuit missionary. Priest.
In Goa, India, while waiting to take a ship, he preached in the streets, worked with the sick, and taught children their catechism. He would walk through the streets ringing a bell to call the children to their studies.
He scolded his patron, King John of Portugal, over the slave trade. Tremendously successful missionary for ten years in India, the East Indies, and Japan, baptizing more than 40,000 converts. His epic finds him dining with head hunters, washing the sores of lepers in Venice, teaching catechism to Indian children, baptizing 10,000 in a single month.
He tolerated the most appalling conditions on long sea voyages, enduring extremes of heat and cold. Wherever he went he would seek out and help the poor and forgotten. He traveled thousands of miles, most on his bare feet, and he saw the greater part of the Far East. Had the gift of tongues. Miracle worker. Raised people from the dead. Calmed storms. Prophet. Healer.
Patronage
missionaries
navigators
plague epidemics
Archetypology
Saint Francis Xavier represents zealous activation on a multicultural or multidisciplinary field of engagement. He was able to bring the gospel to a wide variety of cultures. Most missionaries take a lifetime to figure out how to apply the gospel to one. Saint Francis Xavier is a man of travel, learning and a person interested in “the other” so as to bring out the best of whatever the other is by applying the gospel.
Visual Symbology
On the card, Saint Francis Xavier stands dressed in simple liturgical vestments. He is surrounded by a multicultural host of followers who are attentive to him. This scene represents his ability to apply the gospel to a variety of cultures in a way that makes those cultures more true to the best of what they are as opposed to assimilating those cultures to what Saint Francis Xavier is. He extends one hand toward the crowded and in the other holds up a cross signifying the deepest union of his message and the receptive culture.
Application
To turn up Saint Francis Xavier is to invite travel and experimentation in diversity. The querent might look for the best of what new modes of being have to offer and possibly seek to edify those cultures our of his own experience. In reverse, this card urges refuge in familiarity. It suggests time with those who resemble the querent’s pattern of life. Or it could signify a forced assimilation in an unhealthy manner.
41. Saint Gaudentius Novariae Ep. (5th-cent. Italy)
Hagiography
Feast: January 22
Saint Gaudentius of Novara: Convert. Priest at Ivrea near Turin, Italy. Friend of Saint Laurence of Novara, Saint Eusebius of Vercelli and Saint Ambrose of Milan. Bishop of Novara, Italy from 398 until his death, serving for nearly 20 years. Legend says that after his death, the corpse began repeating sermons Gaudentius had given so that his priests could write them down and continue to use them.
Archetypology
Much like Saint Adalgis of Novara, who succeeded Saint Gaudentius of Novara about five hundred years later, Saint Gaudentius in many ways represents a standard bishop archetype. But a deeper meaning can be drawn from how he relates to Saint Adalgis as well as the one miraculous story included in his hagiography. If Saint Peter represents the genesis of the episcopacy, Saint Apollinaris is the establishment of the espicopy, and Saint Adalgis is the archetypal blank slate, then Saint Gaudentius is the standard developmental tradition needed to allow any bishop to maneuver in their roley. He is the legacy of Saint Adalgis and the only thing he is known for is “speaking his teaching after his death”. So he represents the scope of the flow of episcopal tradition through history.
Visual Symbology
The image reflected the general nature of the meaning of the card. Saint Gaudentius stands in an ornate portico dressed in standard bishop attire. He holds his crosier in his left hand and points to the heavens with his right, signifying his authority and how he directs it. He stares directly at the observer as to remind them of his teaching. His face is passionless and carries no means of interpreting his personal thoughts. The only thing that defines him is the impression of his office.
Application
To meet Saint Gaudentius in a reading is to center one’s mind on the flow and development that has brought them to where they are now, especially in the form of knowledge or spirituality that was passed on to them. A revisiting of these sources is never a bad thing, because though the source doesn’t change the person observing does and the source can bring new insight. In reverse, the card can indicate a need for new teaching or a new source of ancient wisdom to ponder. It could also mean that the querent has a poor interpretation of a source they are using.
42. Saint Georgius M. (4th-cent. Turkey)
Hagiography
Feast: April 23
Saint George: Soldier and Martyr. Several stories have been attached to Saint George, the best known of which is the Golden Legend. In it, a dragon lived in a lake near Silena, Libya. Whole armies had gone up against this fierce creature and had gone down in painful defeat. The monster ate two sheep each day; when mutton was scarce, lots were drawn in local villages, and maidens were substituted for sheep. Into this country came Saint George. Hearing the story on a day when a princess was to be eaten, he crossed himself, rode to battle against the serpent, and killed it with a single blow with his lance. George then held forth with a magnificent sermon and converted the locals. Given a large reward by the king, George distributed it to the poor, then rode away. One of the Fourteen Holy Helpers.
Patronage
against herpes
against leprosy
against plague
against skin diseases
against skin rashes
against syphilis
lepers
agricultural workers
archers
armorers
butchers
cavalry
chivalry
equestrians
farmers
field hands
field workers
halberdiers
horsemen
horses
husbandmen
knights
riders
saddle makers
saddlers
sheep
shepherds
soldiers
Archetypology
Saint George is without a doubt the archetype of chivalry. He acts without hesitation for the good and though he accepts reward he generously distributes it to those in need. There are a surprising number of saints who are dragon slayers and a not a few dragon tamers. Dragons are usually understood to be symbolic of paganism, but since Martha is the prototypical dragon tamer, a dragon can also be representative of the cares and stresses of life that weigh upon one. Either way, sometimes those things must be extricated. Saint George is the one who removes whatever it is that is causing trouble.
Visual Symbology
The image is fairly typical for Saint George. He sits upon a white horse assuming the classic hero pose, sword lifted aloft ready to strike his adversary. His red cloak flies dramatically into the air, giving the sense of active struggle. His horse is reared but calm. The dragon is below in a defensive pose jaw open and ready to strike. His wings are small and spread haltingly ready to take flight. Underneath his right wing, a human skull lays on the rocky ground. Everything about the image speaks of a hero of goodness triumphing over a clearly evil opponent.
Application
When the querent observes Saint George, they see the struggle it takes to rid oneself of negativity. This struggle moves beyond the simple negation of evil, given Saint George engages in acts of charity and preaching after slaying the dragon. It begs the observer to ponder what actions to take in improving their lives in dramatic ways. In reverse, the querent may want to focus more on the dragon itself. What is it? What are the negative influences that are obviously causing harm, using up resources, and destroying purity in one’s life?
43. Saint Helena Imp. Vid. (3rd-cent. Turkey)
Hagiography
Feast: August 18
Saint Helena of Constantinople: Converted to Christianity late in life. Married Constantius Chlorus, co-regent of the western Roman empire. Mother of Constantine the Great. Her husband put her aside for a second marriage with better political connections. On his death, her son ascended to the throne, brought her home, and treated her as royalty. She used her high position and wealth in the service of her religious enthusiasm and helped build churches throughout the empire.
In her late 70’s she led a group to the Holy Land to search for the True Cross. She and her group unearthed three crosses in 326. At the suggestion of Saint Macarius of Jerusalem, she took them to a woman afflicted with an incurable disease and had her touch each one. One of them immediately cured her, and it was pronounced the True Cross. She built a church on the spot where the cross was found and sent pieces to Rome and Constantinople. Thus in art, she is usually depicted holding a wooden cross.
Patronage
against fire
against thunder
archeologists
converts
difficult marriages
divorced people
dyers
empresses
nail smiths
needle makers
Archetypology
Saint Helena represents firm maternal foundations. This can be derived from two major parts of her story. First, she is the mother of an emperor and as such is the deep foundation of an empire. She is also the person who went to Jerusalem and found the true cross, the founding instrument of salvation. As a woman, she is the creative environment where the embryonic state resides. It is then jettisoned into the world to slowly develop independence.
Visual Symbology
In this image behind Saint Helena is a wall supporting a pillar, and far off is a tower jetting up from a castle. Out of the ground, small wildflowers are growing. All the images of her environment speak to the foundational nature of Saint Helena, and how she supports, grows and begets things beyond herself. Saint Helena stands dressed in royal attire and is holding the true cross and gazing upon it. This is a look of love and devotion. She recognizes restores and is the foundation.
Application
To meet Saint Helena is to meet a founding principle in one’s life of the situation one is meditating on. What is the deep root of the obvious in the situation? Constantine is obvious to Rome and salvation is obvious to Christianity, but Saint Helena and the cross are not. In reverse Saint Helena may be drawing the querent to the immediate circumstances. She may also be drawing the querent to contemplate foundational traumas or misstarts in the situation.
44. Saint Homobonus Conf. (12th-cent. Italy)
Hagiography
Feast: November 13
Saint Homobonus of Cremona: Son of a well-to-do tailor and merchant. He became a tailor himself and took over his father‘s business. Married layman. He believed that his ability to work was given to him by God so he could support the poor. He devoted most of his profits and some of his house space to charity.
Patronage
business people
clothworkers
cobblers
merchants
shoemakers
tailors
Archetypology
In the Voices of Saints deck, Saint Homobonus is unique because is life path is so absolutely ordinary. He does what most people do, he has a job, gets married and tries to be charitable. He uses his job as an opportunity to counsel people and give them advice. He is the saint of the ordinary. He represents the typical rhythm of life and how it is sanctified and actualized by proper consciousness.
Visual Symbology
The image of the card presents Saint Homobonus standing in a room. Outside of a window to the right, there is an elaborate town square. This represents the very typical secular life that Saint Homobonus led. Saint Homobonus stands dressed as a merchant. He has a bag in one hand and is offering a beggar alms with the other. The image very much resembles the six of pentacles in the standard Rider Waite deck. The entire image draws one to the day to day charity that is done by average people to help each other.
Application
Saint Homobonus beckons the querent to engage their own life in the best way that it can give back to humanity. Most of us are not hermits or consecrated, most of us do not die virgin martyrs. But Saint Homobonus makes us ask what we can do as we are right now by what we do right now to make the material world a better place. In reverse, Saint Homobonus demands an extraordinary act of spirituality or interiority of the querent. This could be a new prayer routine, a new interior psychological discipline etc. Or Saint Homobonus could be asking the querent to analyze their relationship with their work and money and to realize the areas that one is stingy or selfish.
45. Saint Ignatius Antiochiae Ep. M. (2nd-cent. Syria)
Hagiography
Feast: October 17
Saint Ignatius of Antioch: Convert from paganism to Christianity. Succeeded Saint Peter the Apostle as bishop of Antioch, Syria. Served during the persecution of Domitian. During the persecution of Trajan, he was ordered taken to Rome to be killed by wild animals. On the way, a journey which took months, he wrote a series of encouraging letters to the churches under his care. First, writer to use the term the Catholic Church. Martyr. Apostolic Father. Legend says he was the infant that Jesus took into his arms in Mark 9.
Patronage
against diseases of the throat
Archetypology
Of course, Saint Ignatius of Antioch is a bishop and a prompt successor of Peter and represents all the trappings of spiritual authority one can garner from these facts. But Saint Ignatius of Antioch’s story particularly represents the danger of living a life of public virtue. His legacy comes from letters he sent while on his way to die in the Coliseum of Rome. He is not shy about his fear of the situation and asks the readers to pray for his courage. No mature wisdom tradition asserts that virtue is easy or readily accepted. This is especially true of Christianity. Saint Ignatius of Antioch represents society turning against the wisdom of one’s personal virtue or of a religious tradition.
Visual Symbology
The image on the card places Saint Ignatius of Antioch in the Coliseum at the point of his martyrdom. He is dressed in Episcopal robs, but his miter and crosier have been cast to the ground before him, indicating the poor situation he is in. Around him, two lions prey. These lions are very different than the beasts that inhabit Saint Dominica of Campania’s card. They will devour him, but his death by them will be a signifier of the brutality of society and a lesson to a world gone wrong. Saint Ignatius of Antioch kneels on one knee and looks up toward one of two cherubs who are flying down offering a crown of laurels and a palm symbolizing his “victory of martyrdom” in the Coliseum.
Application
Saint Ignatius of Antioch relays the immediate negative consequences of good action. Most of his narrative involves those consequences. Though like all the saints, the card offers hope, its focus is on a difficult trial for the querent that is the result of their good character. In reverse, the card could represent the good material consequences of a life of virtue. The card could also indicate that the querent has abandoned public virtue out of fear of consequences.
46. Saint Ignatius de Loyola Conf. (16th-cent Spain)
Hagiography
Feast: July 31
Saint Ignatius of Loyola: Born to the Spanish nobility. Youngest of twelve children. Page in the Spanish court of Ferdinand and Isabella. Military education. Soldier, wounded in the leg by a cannonball at the siege of Pampeluna, an injury that left him partially crippled for life. During his recuperation, the only books he had access to were The Golden Legend, a collection of biographies of the saints, and the Life of Christ by Ludolph the Carthusian. These books and the time spent in contemplation changed him.
On his recovery, he took a vow of chastity, hung his sword before the altar of the Virgin of Montserrat, and donned a pilgrim‘s robes. He lived in a cave from 1522 to 1523, contemplating the way to live a Christian life. Pilgrim to Rome and the Holy Land in 1523, where he worked to convert Muslims. In 1528 he began studying theology in Barcelona and Alcala in Spain, and Paris, France receiving his degree on 14 March 1534. His meditations, prayers, visions, and insights led to forming the Constitutions of the Society of Jesus.
Patronage
retreats
soldiers
Jesuits
Archetypology
Saint Ignatius of Loyola first represents a dramatic conversion with profound impact. As a soldier and the founder of the Jesuits, he represents the ability to organize a response to a situation, especially as that concerns intelligence, cognition, and application. He is also the integration of zeal, piety, intelligence and action to a purpose. This integration speaks to Saint Ignatius of Loyola’s deep psychological insight, but it is an integration that has widespread ramifications, as Ignatius himself and his order prove.
Visual Symbology
The image presents Saint Ignatius of Loyola in his hermitage cave at Manresa. In this cave, he formulates the principles of The Spiritual Exercises. Ignatius is seen kneeling on one knee with a book in his lap and a pen in his right hand. He is in the middle of having a vision in which the Virgin Mary sits next to him holding the Christ Child. The baby is reaching out to Ignatius in blessing. If Saint Ignatius of Loyola’s life story represents the integration of the spiritual with outward effect, the visual aspect of the card screams discernment. Ignatius is a master of this art given his deep psychological insight. The cave offers an image maternal birth of a chosen path, but for now Ignatius’ state is in utero. There he has the symbols of his integration present, his intellectual ability (symbolized by the book and quill), as well as his piety and zeal (symbolized by his vision).
Application
To see Saint Ignatius of Loyola in a reading is an urge to use all facets of one’s self to affect the world. It may also indicate that one is in the process of discerning, especially discerning a major life event. In reverse, this card presents a lack of creativity or a standard path. It could also represent choices that are made for the querent or a compartmentalization of one’s skills.
47. Saint Jacobus Ap. (1st-cent. Israel-Palestine)
Hagiography
Feast: July 25
Saint James the Greater: Son of Zebedee and Salome, brother of Saint John the Apostle, and may have been Jesus’ cousin. He is called “the Greater” simply because he became an Apostle before Saint James the Lesser. Apparent disciple of Saint John the Baptist. Fisherman. He left everything when Christ called him to be a fisher of men. Was present during most of the recorded miracles of Christ. Preached in Samaria, Judea, and Spain. First Apostle to be martyred.
Patronage
against arthritis
against rheumatism
apothecaries
arthritis sufferers
blacksmiths
druggists
equestrians
furriers
Horsemen
knights
laborers
pharmacists
pilgrims
rheumatoid sufferers
riders
soldiers
tanners
veterinarians
Archetypology
Saint James represents a close connection to Christ, so much so that he may be a blood relative. He also represents a willingness to journey to the end of the world (at the time, Spain) to bring the good news to humanity. In that, this card can be related to both Saint Contardo and Saint Roch who are known as pilgrimages upon the road of to the relics of Saint James in Spain. If they symbolize travel, this apostle is the meta journey of a life of finding and sharing the joy that comes with spiritual awakening. This is because James moves from being a disciple of John the Baptist to Jesus and from Israel to the end of the world, Spain.
Visual Symbology
Interestingly the image on the card is Saint James Matamoros. This image comes from a legend of the battle of Clavijo where the Moors demanded tribute of 100 virgins. The Christian forces denied them the tribute and prepared for battle. On the night before the battle, the Christian king had a dream that God had chosen James as the patron for the Spanish kingdoms. According to the legend, James appeared as a warrior on his white horse with a white banner to help Christian armies win a great victory.
In the image, Saint James is astride a horse dressed as a Spanish nobleman/warrior. He has a banner lifted high in one hand and a sword lifted high in the other. Behind him are Christian troops standing in dressed for battle but postured as casual observation and below his horse Moorish soldiers lay prostrate and slain. Islam is an Abrahamic Faith in the same family as Christianity. The image of the card is certainly one of one religious tradition triumphing over another, much as Saint James had to learn from John the Baptist first in order to recognize Jesus.
Application
The presence of Saint James most certainly represents foundational and far reaching travel or change. His journeys are both physical and spiritual, and they have deep impact on the trajectory of Christianity. Thus any change or trajectory contemplated by the querent would likely be one from the deep past that had wide reaching life implications, given James’ life and apostolic nature. In reverse, the card could be change that is recent and microcosmically impactful. Or the card could indicate stagnation and a need to foster spiritual or geographical change.
48. Saint Januarius Ep. M. (4th-cent. Italy)
Hagiography
Feast: January 19
Saint Januarius of Naples: Fourth century bishop of Benevento, Italy during the persecutions of Diocletian. Arrested while visiting imprisoned deacons, and then martyred with them. His blood was preserved and dried. Since at least 1389, on his feast day, and on the Saturday before the first Sunday in May, the blood liquefies.
Patronage
against volcanic eruptions
blood banks
Archetypology
Saint Januarius indicates good omens. The yearly liquefaction of his blood is supposed to be a sign of good fortune in the city of Naples, especially regarding any possible eruptions of nearby Mount Vesuvius. But this miraculous blood and the protection it offers also signifies how after death our life remains vitally active. Blood is a symbol of both death and life. As Saint Januarius’s blood liquefies, it reminds us of his present animation, even after death and the real effect is protection.
Visual Symbology
In the image, Saint Januarius is seen hovering over the wide cityscape of Naples, which he protects. One can see the harbor as well as a smoldering Mount Vesuvius in the distance. Saint Januarius abides in the smoke of the volcano, his episcopal robes almost merging with the greyness. He wears his miter and holds his crosier in his left hand. His right hand is raised in blessing over the city. His halo radiates and in the rays in Latin one can read “PROTEGAM CIVITATEM ISTAM” or “I protect your city”. Situated next Saint Januarius is a small cherub holding a palm for martyrdom. The cherub also holds a book like a tray on which are balanced two cruets holding Saint Januarius’ blood. He looks upon Saint Januarius who in turn looks upon the city. The image dramatically demonstrates abidance and protection after death.
Application
The appearance of Saint Januarius definitely calls to mind those who have passed before us. It reminds us they are still present and still affecting our lives. At the most basic level is their legacy, but this card urges more than simple causal connection, it implies a true presence and protection from those who love us and have passed away. In reverse Saint Januarius brings up a sense of mourning for the loss of a loved one or the effect of the grief which engenders a sense of void and hopelessness for the grieving.
49. Saint Joachin Pater B.M.V. (1st-cent. B.C. Israel-Palestine)
Hagiography
Feast: July 26
Saint Joachim: Husband of Saint Anne, elderly father of the Blessed Virgin Mary. Grandfather of Jesus Christ. Probably well off. Tradition says that while he was away from home, he and Anne each received a message from an angel that she was pregnant. Believed to have given Mary to the service of the Temple when the girl was three years old.
Patronage
fathers
grandfathers
grandparents
Archetypology
As a B.M.V. card, Saint Joachim presents long held paternal or masculine tradition or development in a situation. The archetypal father/grandfather, he presents both protection and teaching in masculine form, but closer in nature to familial than institutional structures, which the masculine often takes on.
Visual Symbology
On the card, Saint Joachim is seen sitting as a very sturdy marble desk hyper focused on a scroll he is holding in his left hand. His right hand is gesticulating as if signifying a passing thought that his open mouth is saying. His elbow rests on another scroll and at his right foot is a small receptacle holding a plethora of rolled scrolls, with one having spilled onto the floor. The image portrays Saint Joachim as a man of deep learning, deep thought, and deep knowledge. However, the only legible part of the scroll reads “DEDIT PAUPERIBS” or “offer to the poor” leading the observer to understand that his knowledge is not abstract, but extremely applicable. Also leaning on the desk is a codex labeled “PENTATEUCHUM” or “Pentateuch” symbolizing religious learning.
Behind him, Saint Anne and a young Virgin Mary are opening the door to the home and greeting just such a pauper. Mary is offering him alms as Saint Anne looks down at her approvingly. The interaction between feminine and masculine guidance is very clear in this image. Anne is close attentive, Joachim is verbal cerebral and transcendent.
Application
As noted a B.M.V. card brings to mind the need to have long term plans and structures of support. Or that one is in the midst of an “unfolding” story of life that is far beyond their singular existence and awareness. There are three different relationships presented by the three B.V.M. cards. Saint Joachine presents the Patriarchal line, thus the querent will want to reflect on their own influence as “father”. It also advises the querent to seek out Patriarchal elders for advice and instruction. In reverse, the card suggests a maternal influence. Or it could suggest over detachment or distance from those we should care for.
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