Isidore Bakanja was born in Congo, into the Boangi tribe, sometime between 1880 and 1890. From a young age, he had to work as a builder or in the fields in order to earn a living. He converted to Christianity at the age of eighteen through his contact with Cistercian (Trappist) missionaries. After his conversion, Isidore put his gifts as a catechist to good use wherever he went, including at his workplace on the rubber plantations of Ikili. His commitment to sharing the Christian faith was so strong that his employer, a colonialist, forbade him from continuing to teach his fellow workers, telling him: “You will make the whole village pray, and no one will work!” On 22 April 1909, the work superintendent tore from Isidore’s neck the brown scapular of Our Lady of Mount Carmel, which he wore as an expression of his Christian faith and, in particular, of his devotion to the Blessed Virgin Mary. The superintendent then ordered Isidore to be brutally flogged one hundred times, until he began to bleed. Following this severe beating, Isidore’s health deteriorated considerably. To one of those who visited him during the final days of his life, he said: “If you see my mother, or if you go to the judge, or if you meet a priest, tell them that I am dying because I am a Christian.” Blessed Isidore endured his suffering with great patience and forgave those who had harmed him. As he lay dying, he would often say of the man responsible for his suffering: “When I am in heaven, I shall pray very much for him.” Like St Thérèse of Lisieux, Isidore desired that, after his death, he would continue from heaven to do good for those on earth. Blessed Isidore Bakanja died on 15 August 1909 as a result of the severe wounds he had suffered as a ‘punishment’ for his faith. He died holding a rosary in his hand and wearing the brown scapular of Our Lady of Mount Carmel. He was beatified by Pope St John Paul II on 24 April 1994. From the life of Blessed Isidore Bakanja, we can learn several important virtues: Courage: Isidore courageously defended his faith despite the threats, suffering and harsh treatment he endured. Forgiveness: Before his death, he forgave those who had mistreated him, showing profound Christian love. Perseverance: He endured pain and injustice without giving up or abandoning his Christian values. Humility: Isidore Bakanja lived a simple life and served others without seeking praise or recognition. Faithfulness to God: He remained faithful to his Christian beliefs even when he was persecuted because of them. Isaac Zammit SDC Candidate

The ancient philosopher, Aristotle, recognized the life of virtue as happiness itself. Two hundred years later another philosopher, Cicero, claimed that "virtue is its own reward." Truly, there are universal human rewards (a clear conscience, contentment, and self-respect) that are greater than honors, praise, or material compensation. However, the rewards of virtuousness are not easy.  A person who lives at a comfortable distance from unpleasantness can easily flatter himself as being virtuous. Authentic virtue is formed differently; trials, intense adversity, and sometimes tragedies are the liberating crucible for a life of virtue. Otherwise, what we mistakenly call virtue is just a cultural concept, with little impact on Christian discipleship. Usually, false-virtue manifests in some form of smug complacency, as told in Jesus's parable of the self-righteous Pharisee (Luke 18,9 - 14). Abigail Adams, the wife of the 18th century American president, John Adams, instructed her children to "Do Good and Be Good." This is the summary of the universal Natural Law that is within all human beings. Later, if growing youngsters are fortunate, they learn more about what this means, in history and in religious tradition. The cardinal virtues from antiquity (also known as the pagan virtues) of fortitude, temperance, prudence, justice are based on a balance of opposites, like the Tao. The cardinal virtues can be owned by anyone, whether Christian or not, who exercises reasonable discipline and self-control. However, the great theological virtues of faith, hope, and love are transcendent gifts; they cannot be achieved by force of human will alone. The theological virtues come to Christian disciples through the Holy Spirit; often they mean something different, as when optimism is mistaken for hope. The first step in "do good; be good" is to desire holy virtue, and, through the repentance of sin and amendment of life, pray God to grant it:  "Jesus, Clothe me in your virtue". Isaiah (61,10) foretold this gift in his vision of the "garments of salvation" being bestowed on a bride and a bridegroom, that they may be "arrayed ... in a robe of righteousness." St Paul goes further in his letter to the Colossians by instructing Christians to "cast off the works of darkness and put on the armour of light"; he specifies that this means being clothed in "compassion, kindness, humility, gentleness, and patience". We are reminded of the famous account of St Philip Neri and his effort to achieve virtue. Having a a hot temper, he begged Jesus to take away his anger so that he might "Be good and do good". Inwardly, he felt at peace, but when he left the chapel, that peace was shattered by back-to-back confrontations with two brother monks, who were usually kind and courteous. One after the other, they provoked Philip with rudeness and harsh words. In frustration, Philip ran back to the chapel and cried out, “Lord, didn’t I ask you to free me from this anger?” Jesus replied, “Yes, Philip. And that’s why I’m multiplying the occasions for you to learn.” Ruth D. Lasseter SDC Associate Indiana, USA

Eugenio Borg occupies a unique place in the history of the Society of Christian Doctrine (SDC) as the closest collaborator of St George Preca and its first Superior General. Born in Senglea on 24 July 1886, he moved with his family to Ħamrun during childhood, where providence prepared the path that would shape the rest of his life. While working as a skilled modeller at the Dockyard, Eugenio spent his free time with a group of young men who gathered near St Cajetan's Church in Ħamrun. Their lives changed dramatically when the young seminarian George Preca approached them and began speaking about the Passion of Christ. Deeply impressed by his humility and faith, the group invited him to return, and these regular meetings gradually transformed their hearts. Recognising Eugenio's natural leadership and deep generosity, Preca formed him personally through prayer, Scripture and long walks, preparing him to become one of the principal pillars of the SDC from its earliest days. As the SDC began to take shape, Eugenio embraced its demanding ideals with wholehearted commitment. He willingly abandoned habits that were incompatible with the Gospel, accepted a life of simplicity and sacrifice, and devoted himself entirely to God and the apostolate. In 1907 he became part of the first group that gathered at the first SDC centre in Fra Diegu Street, where members received the spiritual formation that would define the SDC charism. Around 1910, St George Preca appointed Eugenio as the society's first Superior General, entrusting him with the responsibility of guiding the growing movement. Under his prudent and humble leadership, new centres were established beyond Ħamrun, while the missionary spirit implanted by the Founder inspired the SDC to expand eventually to Australia and Canada. Despite criticism, misunderstanding and opposition, Eugenio remained steadfast, convinced that the SDC belonged to God and that fidelity, humility and perseverance would bear lasting fruit. The strength of Eugenio Borg's apostolate flowed from a profound interior life rooted in prayer, meditation on Sacred Scripture and an ardent devotion to the Holy Eucharist. He firmly believed that no one can give what he does not first possess and therefore sought continual union with Christ before teaching others. His tender devotion to the Blessed Virgin Mary further nourished his spiritual life and inspired those around him. In recognition of his outstanding service to the Church, Pope Pius XII awarded him the Pro Ecclesia et Pontifice medal in 1958, an honour he accepted not for himself but on behalf of the SDC. Following his death on 12 March 1967, devotion to Eugenio continued to grow, leading to the opening of his cause for beatification in 1997. Today he remains an inspiring model of holiness, humility and missionary zeal, reminding Christians that genuine evangelisation begins with a heart completely surrendered to God and expressed through faithful service to others.

For millions of people around the world, football is a source of identity, passion, and community. For us as Christians, however, football can also be an opportunity to reflect on the values that truly make it “the beautiful game”. Perhaps not everyone is aware that football has a patron saint: Saint Luigi Scrosoppi. This nineteenth-century Italian priest was neither a footballer nor a coach, yet he recognised sport as a powerful means of helping young people grow in character, discipline, and teamwork. Luigi Scrosoppi (1804–1884) devoted much of his life to serving the poor during a period marked by growing anti-clericalism in Italy. Born in Udine into a deeply devout family, he was the son of a jeweller. His two elder brothers, Carlo and Giovanni, had already been ordained priests before him. At the age of twenty-five, the year before his ordination, Luigi joined a group of young priests and teachers dedicated to educating poor and abandoned girls in Udine and the surrounding countryside. Together they worked tirelessly to raise funds and established an institution that eventually cared for more than 300 girls in a building that became known as the House of Providence. Scrosoppi wrote: "God's Providence is great. He prepares hearts to carry out his work; this is how this institution came into being." He also gathered a group of young women whom he trained in sewing and practical skills. In 1837, nine of them came together to found the Sisters of Providence, a congregation that received official recognition from Pope Pius IX in 1871. In 1846, Scrosoppi joined the Congregation of the Oratory in Udine. During the 1860s, however, the anti-clerical policies of the Risorgimento government led to the closure of the Oratory. Despite these challenges, the Sisters of Providence faithfully continued their mission. As he grew older, Scrosoppi recognised that the time had come to entrust the work entirely to the Sisters. Even so, he remained closely connected to them through letters filled with spiritual wisdom, love for Christ, and unwavering confidence in God's providence. In 2010, Saint Luigi Scrosoppi was officially recognised as the patron saint of football. This was no arbitrary decision. A group of scholars, supported by the ecclesiastical authorities, sought a saint who embodied the authentic values of the game: teamwork, respect for others, the education of young people, and the joy that comes from selfless service. In Saint Luigi, they found all these virtues. Modern football is often associated with fame, money, intense emotions, and, at times, near-idolatry. Yet the true heart of the sport is found elsewhere: in children playing together, in coaches who seek to educate rather than simply to win, and in families who faithfully support their children. Pope Francis reminded us that football is a team game and that no one succeeds alone. Pope Leo XIV has likewise emphasised that sport can help us grow in our relationship with God and with our neighbour. These are precisely the values that Saint Luigi Scrosoppi lived each day of his life. Saint Luigi reminds us that the greatest victories are not those recorded on the scoreboard, but those won within the human heart. It is this kind of life that Scrosoppi invites us to embrace. Tanja Cilia Friend of the SDC