Although the Church only approves the veneration of the three Archangels mentioned in the Holy Scriptures, Michael, Gabriel and Raphael, there are seven Archangels who have passed through the history of humanity. Here are who they are

We have already dedicated an article to the three Archangels recognised by the Catholic Church. They are Michael (“who is like God?”), Gabriel (“strength of God”) and Raphael (“medicine of God”), that is, the three Archangels mentioned in the Holy Scriptures. But in reality, if we focus on more ancient texts, such as the Book of Enoch, an apocryphal text attributed to the antediluvian patriarch Enoch, great-grandfather of Noah according to Genesis, but never recognised in the Jewish or Christian biblical canons, we find as many as seven named Archangels: Uriel, Raphael, Raguel, Michael, Sariel, Phanuel and Gabriel.

In the Book of Tobit, contained in the Catholic Bible but not in the Jewish one, there are seven leaders of the Angels who are always admitted into the presence of God, an integral part of His will. John also speaks in the Book of Revelation of seven spirits who are always before His throne: “John to the seven churches that are in Asia: grace to you and peace from Him who is, who was and who is to come, from the seven spirits who are before His throne” (Revelation 1:4). Pseudo-Dionysius the Areopagite, theologian and philosopher, author of mystical writings close to Neoplatonism, mentions, alongside the usual Michael, Gabriel and Raphael, also Camael, Jophiel and Zadkiel.

The number seven is not accidental. In all cultures of the past, particularly in Jewish culture, and even earlier in Mesopotamian civilisations, seven indicated completeness and perfection. We find it often, as well as other special numbers: there are seven deadly sins and seven theological virtues for Christians, but there are also seven branches of the Jewish Menorah candelabrum, seven fundamental attributes of Allah and seven heavens created by God according to the Qur’an, and so on.

For Christianity, seven is the divine number par excellence: God rested after seven days of Creation, there are seven sacraments, seven gifts of the Holy Spirit, seven sorrows of Mary, seven Seals broken, seven trumpets sounded by seven Angels, seven Portents and seven Bowls of God’s wrath.

And so we have seven Archangels, who according to ancient Jewish angelology sit before the throne of God, ready to carry out His commands and intervene in human affairs.

So why do Catholics venerate only the three Archangels Michael, Gabriel and Raphael?

How many Archangels are there according to the Catholic Church

Let us begin with the assumption that the modern Catholic Church has abolished the veneration of Angels who are not directly mentioned in the Holy Scriptures. Therefore, the only Archangels currently recognised are three: Michael, Gabriel and Raphael.

But who are the Archangels? Let us remember that, according to the Jewish angelic hierarchy and subsequently in Christian theology, the Archangels, together with the Principalities and Angels, belong to the Third angelic hierarchy, the one furthest from God and closest to humanity, and for this reason they are often sent by the Almighty as messengers and instruments of His will in the world.

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Over the centuries there has been an evolution in this devotion, with different Angels and Archangels (the leaders of the Angels, in practice) being recognised and venerated at different times. In the 12th century, the Archangels recognised and venerated by the will of Pope Gregory I were seven. Besides Michael, Gabriel, Raphael and Uriel, there were also Simiel, Oriphiel and Zachariel.

In the 16th century, a series of reforms led to the compilation of a list of seven Archangels recognised by Catholics: Michael, Gabriel, Raphael, Uriel, Barachiel, Jehudiel and Salathiel.

Today Catholics venerate only the first three. Here is where they are mentioned.

The Archangel Raphael appears in the Book of Tobit, where, among other things, he helps Tobit heal his father after he has become blind:

“I am Raphael, one of the seven Angels who are always ready to enter into the presence of the majesty of the Lord” (Book of Tobit 12:15)

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The Archangel Michael appears in the Book of Daniel, recognised by the Hebrew Bible and included in the Old Testament of the Christian Bible. The Book speaks of the Babylonian exile of the prophet Daniel and of his apocalyptic visions:

“At that time Michael shall arise, the great prince, who watches over the children of your people. There shall be a time of anguish, such as never occurred since the nations came into existence until that time; but at that time your people shall be delivered, everyone whose name is found written in the book.” (Daniel 12:1)

And in Daniel we also find the Archangel Gabriel:

“While I, Daniel, was considering the vision and trying to understand it, behold, one standing before me having the appearance of a man; I heard the voice of a man in the midst of the Ulai, who cried out and said: ‘Gabriel, explain the vision to him.’ He came where I was, and when he arrived, I was afraid and fell with my face to the ground. He said to me: ‘Son of man, understand well, this vision concerns the time of the end.’” (Daniel 8:15)

However, Saint Gabriel the Archangel is also mentioned in the New Testament, specifically in the Gospel of Luke, when he announces to Elizabeth, wife of Zechariah, the future birth of John the Baptist:

“The angel answered him: ‘I am Gabriel, who stand in the presence of God, and I have been sent to bring you this good news (…)’” (Luke 1:19)

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The Archangel Gabriel

Hand-painted Greek icon depicting the Archangel Gabriel: the strength of God. This icon is hand-painted on an aged wood plate and decorated with golden leaf…

The fourth Archangel, Uriel

A fourth Archangel, Uriel, whose name means “Light of God” or “Flame of God” in Hebrew, was once venerated, but in the medieval period, during one of the Councils of Aachen, his cult was forbidden. Considered by medieval Jewish mystics as the Angel of Sunday, of Poetry, and one of the Sacred Sephirot, that is, one of the emanations of God, according to ancient traditions it was the Archangel Uriel who foretold to Noah the arrival of the Universal Flood, and who checked that lamb’s blood had been placed on the doors of the Egyptians’ houses, in order to preserve the Jewish firstborn during the plagues of Egypt. In other ancient texts he is identified as the cherub who guards the gates of Eden with a flaming sword.

The Archangel of death

Saint Michael the Archangel, whose name derives from the Hebrew Mi-ka-El meaning “who is like God?”, is indicated in Christian tradition as the angel of death, the psychopomp angel who leads souls into the holy light and towards eternal reward or punishment. Perhaps this definition comes from the Book of Revelation, where John describes the Archangel Michael as the majestic presence called upon to examine the souls destined for the Final Judgement. The warrior angel par excellence, it was Michael who led the heavenly hosts in the war that resulted in the expulsion of the rebellious Angels from Paradise, and since then he has continued to stand as the defender of God against the Evil One.

In Jewish and Islamic tradition, however, the role of the angel of death is entrusted to the Archangel Azrael, “he whom God helps”. It is he who separates the soul from the body, and according to Muslims, who also consider him the cleverest and wisest of the Archangels, in some stories he even manages to deceive the other three through his cunning.

Ave Stella del Mare is a heartfelt invocation to Mary, Star of the Sea (Stella Maris), one of the oldest Marian titles. How did this prayer originate, and what does it mean?

The figure of Mary, the mother of Jesus Christ, has always held a central place in the devotion and veneration of Christians. Throughout the centuries, the faithful have turned to her with hope and trust, invoking her as a guide and protector in many different circumstances of life. Devotion to Our Lady has always accompanied that of Christ, even in the earliest days of Christianity. One of the oldest and most evocative titles attributed to Mary is Stella Maris, which identifies her as a kind of Pole Star for Christians, a guide and a source of hope for those who venture upon the sea and, in a broader sense, upon the perilous waves of existence. This title also recalls the concept of the Hodegetria, the Madonna of the (right) way, beloved in Byzantine and medieval Russian iconography, “She Who Shows the Way”. From the Marian title Stella Maris comes the beautiful prayer Ave Stella del Mare.

Just as the Pole Star guides sailors through the darkness of the night, so Mary, Star of the Sea, is invoked as the spiritual guide for those who venture upon the sea, and beyond. Sailors, fishermen and travellers have always found comfort and protection in their devotion to Mary, trusting in her intercession for a safe voyage and a secure return home. Her radiant presence in the lives of those surrounded by the waves represents a constant source of hope and confidence. Yet this sense of protection associated with the Virgin extends far beyond sailors and travellers. Anyone who feels lost and alone may turn to this radiant and infinitely loving Mother with hope and trust, certain that she is ready to offer consolation and guidance towards safer harbours. Invoking Mary as Stella Maris means entrusting oneself to her maternal intercession, confident that she is able to guide and protect those who place themselves in her care as they seek Christ and struggle against the adversities of the world.

Why Stella Maris?

The title Stella Maris is a powerful and meaningful image within the Christian tradition. It has a fascinating and ancient origin, linked to the sea and the stars. In fact, it derives from the star of Ursa Minor, long known as the Pole Star or the North Star. Since antiquity, this brilliant star has been the principal point of reference for navigation at sea, and this alone helps us understand why it came to be associated with Mary, the guide and protector of humanity. Yet the attribution of the title Stella Maris to the Blessed Virgin actually arose from a transcription error made by an unwary copyist while producing a copy of the Onomasticon by Eusebius of Caesarea in the Latin translation by Saint Jerome. In his text, Jerome had referred to the Virgin as stilla maris, “drop of the sea”, translating the Hebrew name Miryam. The copyist, however, wrote Stella Maris instead of Stilla Maris, unintentionally creating a new and deeply evocative Marian title.

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In the centuries that followed, many theologians and men of faith embraced the image of Mary as the Star of the Sea, recognising in her a guide capable of leading all who believed and trusted in her safely beyond every storm. Thus did Saint Paschasius Radbertus in the ninth century, while in the twelfth century Saint Bernard of Clairvaux described turning to and entrusting oneself to Mary, Star of the Sea, in the darkest moments of life, when overwhelmed by temptation and adversity, as an act of faith and trust.

Yet even in being compared to a star, Mary never loses her humility. Seen from the sea, the stars appear as nothing more than tiny points of light in the heavens, regardless of how immense they truly are. Mary, the brightest of these little stars, is a light suspended above the Abyss, shimmering, distant, yet ever-present, making even the darkest night a little less bleak.

The Prayer Ave Stella del Mare

The association of Mary’s name with the Pole Star and the devotion that arose from it led to the creation of one of the oldest and most moving Marian prayers: Ave Maris Stella, “Hail, Star of the Sea”. Dating approximately to the seventh century, it is a hymn of praise and devotion to the Virgin Mary, inviting the faithful to turn to her as a radiant guide and source of consolation amid the challenges of life.

The origins of the prayer remain uncertain. It has been attributed to Venantius Fortunatus, Bishop of Poitiers (c. 530-607), to Paul the Deacon, or perhaps to Robert II or Saint Bernard. It was, however, already recorded in the Codex Sangallensis, preserved at the Abbey of Saint Gall.

The prayer is, in every respect, a poem composed of seven accentual quatrains without rhyme. For centuries it formed an integral part of the Divine Office, the Office of the Blessed Virgin Mary and Vespers. In the opening antiphon, Mary is addressed by recalling the greeting of the Archangel Gabriel at the Annunciation, calling her Star of the Sea, Mother of God, Ever Virgin and Gate of Heaven, acknowledging her as a guide and point of reference:

Ave maris stella,

Dei Mater alma

atque semper virgo

felix coeli porta.

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The following stanzas contain direct petitions to the Virgin Mary, asking for her maternal intercession and for her to bring light to those living in the darkness of life:

Loose the chains of the guilty,

give light to the blind,

drive away our evils,

grant us every good.

The Virgin is also asked to keep her children innocent, pure and humble of heart:

Holy Virgin above all others,

gentle Queen of Heaven,

keep your children innocent,

humble and pure of heart.

The prayer reaches its climax and concludes with a hymn of praise to the Most Holy Trinity: God the Father, the Son and the Holy Spirit:

Praise be to God the Father,

glory to Christ the Lord,

and to the Holy Spirit,

the Holy Trinity alone be honoured.

Frequently used as a text for Gregorian chant, the prayer Ave Maris Stella has been taken up by many distinguished composers over the centuries and set to music as a sacred hymn. Acadia, a small region of North America on the Atlantic coast, has adopted a modified version of it as its national anthem.

The first Bishop of Lecce, Saint Oronzo was a preacher and miracle worker. He saved the city from the plague in the 17th century and from the earthquake of 1743, and for this reason the people of Lecce hold him in special devotion and affection.

Having lived during the 1st century AD, Saint Oronzo was the first Bishop of Lecce, a city of which he is still the patron saint today. Deeply loved throughout Salento for the many miracles attributed to him, legend has it that it was Saint Paul himself who appointed him bishop. Born to pagan parents, he led a peaceful life, working as treasurer to the Emperor. One day, while out hunting with his nephew, he came across a shipwreck survivor on the stretch of coastline that would later become the beach of San Cataldo, near Lecce. The man was Justus, who, travelling from Corinth on behalf of Saint Paul, the Apostle to the Gentiles, to deliver a Letter to Rome, had been caught in a storm that caused his ship to be wrecked on that shore. Oronzo, who at that time was still called Publius, was deeply moved by the words of this man, who spoke to him of Jesus, of His human and divine life, and of the one merciful God. He wished to embrace the faith, was baptised, and took the name Oronzo, meaning “risen”. He then joined Justus and began preaching the Word, but they were both arrested after being denounced to the praetor by the pagan priests. As they had refused to offer sacrifices to Jupiter, they were imprisoned and flogged. Later, Justus wanted Oronzo and his nephew Fortunatus to accompany him to Corinth to meet Paul. It was on that occasion that Saint Paul, impressed by the man’s fervour, consecrated him as the first Bishop of Lecce and Salento, appointing Fortunatus as his successor. Justus remained by their side, even when they returned to Apulia and began preaching and converting many people. Emperor Nero launched a new and terrible persecution against the Christians, forcing the Bishop and his companions to leave Lecce. They reached Ostuni and Turi, then Siponto, Potenza and Taranto, where Oronzo distinguished himself not only as a preacher but also for his gift of working miracles. Eventually they were arrested once again, taken back to Lecce, and sentenced to death. The execution took place after eleven days of imprisonment and torment, three kilometres from Lecce, on 26 August in the year AD 68. A Christian matron, Petronilla, had their bodies collected and concealed them in her country house. It was here that the Sanctuary of Saint Oronzo Outside the Walls would one day be built, known by the people of Lecce as La Capu de Santu Ronzu.

The Cult of Saint Oronzo in Lecce

The patron saints of Lecce, Oronzo, Justus and Fortunatus, are celebrated every year from 24 to 26 August. According to legend, shortly before his death Saint Oronzo uttered these words: “Semper protexi et protegam”, “I have always protected you and I always will.” For the people of Lecce, then and now, this was a clear promise that they could always rely on the special protection of Saint Oronzo and his fellow martyrs. It was Bishop Luigi Pappacoda who dedicated the patronage of Lecce to the three saints. Devotion to the Saint grew even stronger after 1656, when it is said that he appeared flying above the city and defeated the plague that was devastating the population. The revival of the cult of Saint Oronzo during the 17th century is known as the Oronzian Revival.

Many other miracles were also attributed to Saint Oronzo, the patron saint of Lecce, particularly healings granted to those who knelt before Saint Oronzo’s lamp, the votive lamp that burns on the altar dedicated to him.

He was also credited with saving Lecce during the terrible earthquake of 1743, and it was on that very occasion that the feast dedicated to him was established.

 The Miracle of the Bust of Saint Oronzo

To commemorate the miraculous appearance of the patron saint of Lecce, who came to save the city from the plague, a silver half-bust was created. Normally kept in the Diocesan Museum of Lecce, it is displayed on the High Altar of the Cathedral on special occasions. According to legend, the bust of Saint Oronzo, commissioned in Naples from the Lecce-born silversmith Domenico Gigante, had to be recast several times because it always showed a flaw near the eyebrow. Then, one night, the Saint appeared to the artist in a dream and revealed a small scar beside the very eyebrow in question, the result of an accident in his youth. The half-bust of Saint Oronzo remains the destination of constant pilgrimage, and countless ex-votos have been gathered around it from the time of the plague to the present day.

The great bronze statue depicting the Saint with his hand raised in blessing, placed atop a column almost 30 metres high, is likewise an object of profound devotion among the people of Lecce.

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Metal religious statues

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The pre-marriage course prepares the new couple for life together, presenting them with topics they will inevitably have to face.

For the Catholic Church, marriage is not only the crowning of a love story, the human choice of two individuals, a man and a woman, who decide to unite their destinies and create a family. Marriage is one of the seven sacraments, a bond that Jesus elevated to sacredness, and which unites not only two people in life, but also two Christians in their journey of faith, in a profound and irreversible way. This is why attending a pre-marriage course is of great importance, and not only from a strictly religious point of view. Perhaps not everyone knows that the marriage course is an indispensable condition for getting married in church and that certain parish priests only allow wedding invitations to be sent once the attendance certificate of the said course has been obtained. This is because, for many young couples, the pre-marriage course can represent a moment of truth, an opportunity to question themselves in the face of issues and topics that they may not yet have considered during their engagement, but which could prove fundamental in determining the success or otherwise of their imminent union.

Thus, this series of meetings—usually 6, maximum 10, each lasting 1 or 2 hours—helps on one hand to organise the church wedding in the best possible way by providing all the necessary information, and on the other to lay the first foundations for living together and planning married life.

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How does a pre-marriage course work?

When organising a Christian wedding, there are many steps that need to be taken into account. We have tried to summarise them in a previous article dedicated precisely to how to organise a Catholic wedding and, among the various appointments, ranging from booking the church to planning the wedding banquet, we have indicated attending the pre-marriage course.

For details it is advisable to contact your parish priest directly, or your partner’s parish priest. Usually, the meetings are led by a priest, but there are also parishes in which married couples take on this very delicate role. If you do not have time to attend a regular pre-marriage course with weekly meetings, there is the possibility of attending ‘intensive’ courses lasting one or more weekends, during which the couple is hosted in a religious facility and experiences a true full immersion! Usually these courses require a fee, unlike parish courses which are free of charge.

At the end of the course, a certificate of attendance is issued, which represents one of the documents required for marriage in church.

For couples living in different cities and who, for work reasons, cannot attend the pre-marriage course together, the parish priest may allow only the future spouse who is able to be present to attend, while the other person may write a kind of pledge to show their intention to take a tailored course as soon as possible. Alternatively, a particularly accommodating parish priest may grant the couple an accelerated and personalised course just for them in the days immediately preceding the ceremony.

In the case of marriage between a believer and a non-believer, or between people of different religious denominations, it will be appropriate for the Christian in the couple to attend the pre-marriage course anyway, and for their partner to fully respect this choice, just as they will have to respect their religious choices in the future.

Documents required for marriage in church

The pre-marriage course will also help us, among other things, to navigate through the maze of documents required for marriage in church. In addition to the documents needed for civil marriage, namely:

• birth certificates;
• certificates of residence;
• certificates of citizenship;

for a religious marriage you will also need:

• the Baptism certificate (issued by the parish where one was baptised);
• the Confirmation certificate (often the date of Confirmation is included in the Baptism certificate, in which case the first certificate is sufficient);
• the ecclesiastical certificate of freedom, which states that the applicant has not contracted a previous religious marriage;
• the certificate of attendance at the pre-marriage course;
• the ecclesiastical Nulla Osta: required only if the couple wishes to marry in a parish other than their own or outside their municipality of residence.

With what spirit should one approach a pre-marriage course?

What a future bride or groom is about to undertake is the adventure of a lifetime, a fundamental step. For this reason, the pre-marriage course should not be regarded as a nuisance or a waste of time, but as an opportunity for dialogue, first and foremost with the person with whom we intend to spend the rest of our life, but also with other couples, like us, about to embark on this journey. Men and women with whom we can share thoughts and concerns that make this occasion both unique and wonderful, but also very stressful, and with whom we can compare ourselves on a whole series of topics and issues—sometimes sensitive—that we have never had to, or wanted to, deal with with our partner.

In a word, we can therefore say that the main requirement for approaching a pre-marriage course is openness: openness to change, openness towards the person we love, and openness towards others, together with the willingness to question ourselves. Because what is at stake is truly great and important, and it is worth doing things to the very best of our ability.

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Wedding

in this department there is a selection of articles dedicated to the Wedding sacrament

The Way of Saint Francis retraces the steps of the Patron Saint of Italy, amidst enchanting natural landscapes and evocative panoramas, through some of the most beautiful art cities and villages in the world, all the way to Assisi. Here is how to travel it from the North and the South.

Spring: a time for walks and, why not, pilgrimages! While writing about the pilgrimages to plan ahead of the 2025 Jubilee, and specifically about the Pilgrim’s Credential, we mentioned the Way of Saint Francis(Cammino di San Francesco). This is an itinerary of pilgrimage and devotion that retraces the steps of Saint Francis of Assisi through places linked to his life and spiritual message.

The Way of Saint Francis is, in fact, divided into three routes: two arriving in Assisi and one in Rome.

The Northern Way follows the tracks of the first followers of Saint Francis, starting from La Verna, where the Saint of Assisi received the stigmata; it is 189 kilometres long.

The Southern Way starts instead from Rome, the symbolic city of Christianity, crossing the countryside of Lazio and Umbria to reach Rieti and then Assisi; it is 247 kilometres long.

Finally, there is the Way to Rome, which leads from La Verna to Rome, with the St Peter’s Basilica as its final destination. The Way of Saint Francis in Lazio is further divided into several possible variations: the Way of Saint Francis from Labro to Rome (the main one), the Route of the Sacred Reatine Valley, the Tiber Route, and the Farfa Variation.

These routes, with their unique characteristics and the spiritual and cultural sites they traverse, offer pilgrims the chance to live a profound and authentic experience following in the footsteps of Saint Francis. It is a unique opportunity to immerse oneself in Franciscan spirituality while simultaneously enjoying the natural and cultural beauty of central Italy. This is especially significant considering that 2026 will mark the eighth centenary of the death of Saint Francis of Assisi—an event that marks an important anniversary and honours the memory of Saint Francis and his extraordinary spiritual legacy, which continues to inspire millions of people worldwide.

The Stages of the Way of Saint Francis

The Northern Way

The Northern Way for the pilgrimage to Assisi offers a fascinating journey to reach the birthplace of Saint Francis in enchanting Umbria, the “Green Heart of Italy”. There are several starting points: Florence, Rimini, or La Verna. This itinerary invites pilgrims to immerse themselves in the beauty of nature so dear to Saint Francis. With breathtaking landscapes and places steeped in history and devotion along the route, the Northern Way promises an unforgettable experience of walking and reflection, culminating in wonderful Assisi, a place of inspiration and holiness.

Here are the main stages for those who wish to undertake the route of Saint Francis on foot starting from the North:

Stage 1 – from La Verna to Pieve Santo Stefano

From the Sanctuary of La Verna, near Arezzo, you cross the forests of the Casentino Park to Pieve Santo Stefano, immersed in the nature that inspired the Saint’s Canticle of the Creatures.

Stage 2 – from Pieve Santo Stefano to Sansepolcro

The path crosses the Alpe della Luna Nature Reserve, with a stop at the Franciscan Hermitage of Montecasale. Amidst breathtaking natural landscapes and evocative hermitages, the pilgrim will be enveloped by the majesty of the mountains, peace, and spirituality.

Stage 3 – from Sansepolcro to Citerna

The gentleness of the Umbrian landscape welcomes pilgrims, offering a moment of pause and reflection, as well as the chance to immerse oneself in the history and spirituality of these places dear to Saint Francis.

Stage 4 – from Citerna to Città di Castello

The gentle slopes of the Upper Tiber Valley offer hiking opportunities even for less experienced walkers. In the historic centre of Città di Castello stands the Church of Saint Francis, consecrated in 1291.

Stage 5 – from Città di Castello to Pietralunga

Through ancient woods, you reach Pieve dei Santi, an old church dating back to the second half of the 11th century, built on the site of the martyrdom of Saint Crescentino, a Roman centurion converted to Christianity and killed for his faith.

Stage 6 – from Pietralunga to Gubbio

Famous above all for the episode of the tamed wolf, Gubbio was very important for Francis; it was here that he took refuge after renouncing all his possessions and began his new life in faith and in Christ. The city preserves numerous sites linked to his presence and message.

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Stage 7 – from Gubbio to Valfabbrica

Retracing the journey made by Francis through the gentle Umbrian woods, pilgrims come within sight of Assisi.

Stage 8 – from Valfabbrica to Assisi

The pilgrimage concludes in Assisi, where the remains of Saint Francis are kept in the Basilica dedicated to him.

The Northern Way also includes a variation that passes through Perugia.

The Southern Way

The Southern Way covers about 300 km along the Way of Saint Francis from Rome to Assisi. Leaving Rome, you follow the course of the River Tiber and continue through the Roman countryside and Sabina. Added to this is the Sacred Valley of Rieti, rich in enchanting natural views and famous Franciscan sanctuaries.

Amidst picturesque villages and unforgettable cultural and gastronomic experiences, you pass into Umbria, with its rolling hills, and reach Assisi and the places dear to Saint Francis and Saint Clare.

Here are the main stages for those who wish to undertake the Franciscan Way starting from Rome:

Stage 1 – Rome: from St Peter’s to Monte Sacro

Starting from the majestic St Peter’s Basilica, the journey towards Assisi begins with a trip following the Tiber and Aniene rivers, crossing parks and cycle paths. Along the route towards the Sacred Valley, we immerse ourselves in the villages of the Roman Sabina and Umbria, experiencing a quieter pace of life in harmony with the Saint’s message of peace and love for nature. Crossing Ponte Milvio and passing through the green heart of Rome, amidst parks and green spaces, we reach the Church of the Guardian Angels (Angeli Custodi) in Monte Sacro.

Stage 2 – from Monte Sacro to Monterotondo

The route winds through the hills surrounding Rome towards the Roman Sabina. You proceed through the streets of the Roman outskirts into the Roman agro, with its ancient ruins and panoramas of the Eternal City. The walk ends at Monterotondo, where you can enjoy a pleasant stroll through the historic centre.

Stage 3 – from Monterotondo to Ponticelli di Scandriglia

Having passed the medieval remains of the Torre della Fiora, you enter the Macchia di Gattaceca, a protected karst area valued for its botanical and landscape merit. You continue along ancient Roman roads such as the Old Via Nomentana and the Old Via Salaria, reaching Acquaviva, Nerola (with its Orsini Castle), and Passo Corese. The final part is a progressive climb to Ponticelli.

Stage 3A – diversion to Farfa

This variation allows a visit to the Abbey of Farfa, one of the most important Benedictine monasteries in Italy.

Stage 4 – from Ponticelli di Scandriglia [to Poggio San Lorenzo]

Historical beauty, wonderful landscapes, and wild, evocative nature feature in this stage that reaches the church of San Martino, passing through Moiano amidst vineyards and olive groves, before continuing to the Sanctuary of Santa Vittoria (dating back to 1100), the archaeological area of Trebula Mutuesca, and the medieval village of Monteleone Sabino, finally reaching Poggio San Lorenzo, an ancient Roman fortification.

Stage 5 – from Poggio San Lorenzo to Rieti

We enter the Sacred Valley of Rieti and Umbria, where we find the Cathedral of Santa Maria Assunta and the splendid medieval city of Rieti.

Stage 6 – from Rieti to Poggio Bustone

La Foresta and Poggio Bustone are two convents nestled in the verdant heart of the Franciscan valley—true refuges from the world, amidst hills and spectacular panoramas.

Variation for Terni – Stage 6A – from Rieti to Greccio

The Sanctuary of Greccio commemorates the place where Saint Francis started the tradition of the Nativity scene and offers a splendid panorama over the peaks of Terminillo and the Sacred Valley. On this stage, you also visit the Sanctuary of Fonte Colombo, the village of Contigliano Alto, and the Abbey of San Pastore.

Variation for Terni – Stage 6B – from Greccio to Terni

You climb amidst hornbeam and chestnut trees, crossing the meadows of Stroncone, past tombstones linked to the passage of Saint Bernardino of Siena. You reach the Church of the Madonna di Colleponte, then Piazza della Libertà in Stroncone, and the Sanctuary of Saint Francis of Assisi. Continuing towards Terni, you visit the Basilica of its patron, Saint Valentine.

Variation for Terni – Stage 6C – from Terni to Arrone

In the green heart of the Nera River valley, you witness the spectacular drop of the Marmore Waterfall, before heading up the course of the River Nera through narrow, rocky valleys.

Stage 7 – from Poggio Bustone to Piediluco

Leaving the Sacred Valley, you enter Umbria. You walk mainly on paths with splendid views of the lakes, after saying goodbye to the Beech tree (Faggio) under which Saint Francis sought shelter during a storm. Stop at Labro and Lake Piediluco.

Stage 8 – from Piediluco to Arrone

The nature of this route seems to pay homage to Saint Francis’s special relationship with water, amidst lakes, rivers, and waterfalls, reaching the village of Arrone.

Stage 9 – from Arrone to Ceselli

From the collegiate church of Santa Maria Assunta in Arrone, you head further up the River Nera to Ferentillo, with its castles and the Mummy Museum. Continuing on, you sight the imposing Abbey of San Pietro in Valle, before reaching Ceselli.

Stage 10 – from Ceselli to Spoleto

You climb to the Castelmonte Pass, amidst evocative panoramas over the Nera Valley. Crossing Sensati, you reach the Sacred Wood of Monteluco which houses the Hermitage of Saint Francis. Descending towards Spoleto, you encounter hermitages and shrines until the Bridge of Towers (Ponte delle Torri). In Spoleto, you can admire the magnificent Cathedral and all the artistic and historical beauties of the city.

Stage 11 – from Spoleto to Poreta

From Spoleto Cathedral, along the Streets of the Cyclopean Walls, you proceed on secondary roads immersed in the countryside, with views of Trevi and Assisi on one side and the Martani Mountains and Montefalco on the other. It is advisable to visit the Basilica of San Salvatore, a UNESCO World Heritage site. After a climb towards the villages of Eggi and Bazzano, you descend through fields and Aleppo pine woods to Poreta, where you can visit the Castle.

Stage 12 – from Poreta to Trevi

The route crosses dirt tracks and stretches of secondary roads amidst olive trees, with ups and downs to the village of Campello Alto, known for its walls and the convent of the Barnabite Fathers. You continue uphill towards the Hermitage of the Larks (Eremo delle Allodole), a Franciscan place of meditation. After some ups and downs, you reach Bovara, with the Church of Saint Peter linked to the vision of Fra’ Pacifico. The stage ends in Trevi, where the Church of the Madonna delle Lacrime and the San Francesco Museum Complex are unmissable.

Stage 13 – from Trevi to Foligno

You leave Trevi and head towards Collecchio via downhill paths, passing through olive terraces. The route crosses the Umbrian countryside, with several Marian shrines along the way. You arrive at San Clemente, where there is a country parish church surrounded by olive trees. Finally, you reach the historic centre of Foligno, with its Cathedral of Saint Feliciano—a symbolic place linked to Saint Francis, who wished to restore the church of San Damiano here.

Stage 14 – from Foligno to Assisi

From Foligno Cathedral, you cross the bridge over the Topino River and head towards Spello, from where you can choose between a hiking route through the woods of Mount Subasio or a more pleasant walk along the Way of the Olive Trees (Via degli Ulivi). Both lead to Assisi.

The Way of Saint Francis on Foot or by Bike

For those who wish to undertake the Way of Saint Francis by bike, the stages are parallel to the walking routes along the Northern and Southern Ways. Remember to always carry a water bottle, especially in the hotter months.

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Northern Way by Bike

• Stage 1 – from La Verna to Citerna
• Stage 2 – from Citerna to Pietralunga
• Stage 3 – from Pietralunga to Gubbio
• Stage 4 – from Gubbio to Valfabbrica
• Stage 5 – from Valfabbrica to Perugia
• Stage 5A – from Valfabbrica to Assisi
• Stage 6 – from Perugia to Assisi

Southern Way by Bike

• Stage 1 – from St Peter’s to Monterotondo
• Stage 2 – from Monterotondo to Ponticelli [di Scandriglia]
• Stage 3 – from Ponticelli di Scandriglia to Rieti
• Stage 4 – from Rieti to Piediluco
• Variation – Stage 4A – from Rieti to Greccio
• Variation – Stage 4B – from Greccio to Stroncone
• Variation – Stage 4C – from Stroncone to Scheggino
• Stage 5 – from Piediluco to Scheggino
• Stage 6 – from Scheggino to Monteluco
• Stage 7 – from Monteluco to Trevi
• Stage 8 – from Trevi to Assisi

Pilgrim’s Credential for the Way of Saint Francis

The Pilgrim’s Credential represents a fundamental travel companion, essential for those who wish to venture on a devotional pilgrimage. Besides being an identification document, it embodies the spiritual bond with the chosen route, as it bears witness to every stage, every encounter, and every emotion experienced along the way. It is the tangible symbol of the inner search and the faith that animates the pilgrim’s heart, giving meaning and depth to their spiritual experience.

There are two fundamental documents that accompany the pilgrim along the Way of Saint Francis: the Pilgrim’s Credential (Credenziale del Pellegrino) and the Testimonium Viae Francisci.

To request the Way of Saint Francis Credential, you must fill in the form with your details and the approximate start date of the pilgrimage. If the journey starts in Italy, the request must be sent at least 3 weeks before departure, while if starting from abroad, it should be done at least 2 months in advance. The Credential shipping service is free and managed by the Credential Office at the PiccolAccoglienza of the Diocese of Gubbio. The Credential will be sent by post.

The Testimonium Peregrinationis Peractae ad Sanctorum Francisci et Clarae Civitatem is a certificate that confirms the completion of the pilgrimage to the tomb of Saint Francis in Assisi. Since medieval times, the pilgrimage was considered valid only if the pilgrim reached the Saint’s tomb.

The Testimonium has great value as a precious souvenir of the experience and a tangible symbol of the values and feelings discovered during the journey. To obtain it, you must have travelled at least the last 100 km on foot or the last 200 km by bicycle to reach the tomb of Saint Francis. The stamps and dates on your Credential certify the journey completed and are essential for obtaining the Testimonium.

Saint Andrew was one of Jesus’s apostles. The brother of Peter, he spread the Word of God to distant lands and died a martyr in Patras. Today he is venerated and loved all over the world.

On 30 November, Saint Andrew is celebrated in many parts of the world. One of the twelve apostles of Jesus Christ, Andrew – also known as Protocletos, or the First Called, according to Orthodox tradition – was born in Bethsaida, Galilee, and was the brother of Peter. His life and work have been the object of veneration in both the Catholic and Orthodox Churches, and he is considered a myroblyte saint – one whose body emits a sweet fragrance, like Saint Padre Pio of Pietrelcina.

Andrew is associated with numerous miracles and legends. He is said to have performed many wonders, including healing the sick with the manna that flows from his tomb, and played a key role in the miracle of the loaves and fishes. It was Andrew who brought to Jesus the boy who had five loaves and two fishes, which enabled the miracle to take place.

Thanks to his devotion to Jesus and his contribution to the spread of Christianity, Saint Andrew has become a model of faith and commitment for believers through the ages. His figure is still revered in both the Catholic and Orthodox Churches as an example of fidelity to Jesus and service to the Kingdom of God.

The Story of Saint Andrew

Born in Bethsaida, Galilee, Andrew was first a disciple of John the Baptist before following Jesus – it was in fact John who pointed out Jesus to him, saying, “Behold the Lamb of God.” Like his brother Simon Peter, Andrew was a fisherman, and like him, was called by Jesus to become a “fisher of men” – or souls. Indeed, Andrew was the first to recognise Jesus as the Messiah and introduced Him to his brother. He is mentioned often in the Gospels, though less frequently in the Acts of the Apostles, and was present at many significant moments of Jesus’s earthly life, as one of the disciples closest to Him.

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After the death of his Master, Andrew set off on a mission, devoting himself to preaching the Gospel and guiding people towards salvation. He is especially venerated in Greece and Russia, where he is regarded as the national patron saint. Tradition holds that he travelled widely on missions throughout Asia Minor and the regions along the Black Sea, including Scythia, and as far as the Volga and Dnieper rivers. According to one academic tradition, he spent about 20 years among the Daco-Roman peoples, living in a cave near the village of Ion Corvin, in present-day Romania. Yet Saint Andrew is celebrated in many other places around the world – in Scotland, for example, he is the national patron saint.

According to tradition, Saint Andrew is also considered the founder of the episcopal see of Byzantium, where he served as bishop.

Saint Andrew died by crucifixion in Patras, Achaea (Greece), under the reign of Nero, probably around AD 60. Out of humility, he requested to be crucified on an X-shaped cross, not wishing to imitate Christ even in death. This particular cross has since become known as Saint Andrew’s Cross. He became the patron saint of Patras, where parts of his relics are still kept to this day.

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The Miracle of the Manna

Among the many miracles attributed to Saint Andrew, one of the most well-known is the Miracle of the Manna, which is said to flow from his relics and tomb in Amalfi. This extraordinary phenomenon is somewhat reminiscent of the liquefaction of Saint Januarius’s blood in Naples. From the tomb where Saint Andrew’s body is kept, in the crypt of Amalfi Cathedral, a miraculous, oily substance emerges – recalling the manna sent by God to feed the Israelites in the desert during the Exodus.

The miracle first occurred on 29 November 1304, a century after Saint Andrew’s body was brought to Amalfi. While Mass was being celebrated in the crypt, an elderly pilgrim approached the grate beneath the altar and alerted the celebrant that something unusual was happening. A mysterious liquid was discovered seeping from the stone that had once sealed the silver urn containing the saint’s relics. The manna was distributed to those present, and a man who had been blind for seven years recovered his sight after it was applied to his eyes. Many other miracles have since been attributed to the manna, and it is even said that the great poet Torquato Tasso was cured of a serious illness thanks to it.

The manna is collected seven times a year on various occasions: 28 January, 26 June, 1, 21 and 29 November, and 7 and 24 December. Its presence is seen as a sign of joy and favour from Saint Andrew; its absence, as an omen of misfortune.

The Feast of Saint Andrew in Amalfi

Although Saint Andrew is celebrated on 30 November in both the Eastern and Western Churches, the city of Amalfi honours him as its patron saint on 27 June. In this picturesque coastal town stands the Cathedral of Saint Andrew, also known as Amalfi Cathedral or the Duomo di Sant’Andrea – a majestic church that is one of the main centres of veneration dedicated to the apostle. The cathedral is famous for its grand staircase and striking bell tower that rises into the sky.

The summer feast of Saint Andrew in Amalfi blends deep devotion with local traditions and the city’s own history, having been saved by a miracle attributed to the saint. In June 1544, when the city was under siege by the Saracen pirate Kair-Ad-Din, the apostle Saint Andrew is said to have summoned a storm that completely destroyed the Moorish fleet.

Each year on 27 June, the silver statue of Saint Andrew is carried in through the streets of the city, followed by crowds of the faithful praying and singing. One of the most iconic moments is the traditional race up the steps of the cathedral: the red-robed bearers rush up the steep staircase with the statue, urged on by the cheering crowd.

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The feast of Saint Andrew is a moment of great joy and spirituality for the people of Amalfi – an opportunity to renew their devotion to the saint. However, the cult of Saint Andrew is also deeply rooted in other parts of Italy. In Pescara, for instance, the saint is celebrated on the last Sunday of July with a solemn Mass in the parish dedicated to him. The statue of the saint is then carried in procession to the harbour, loaded onto a flagship boat selected for the occasion, and taken along the coastline as far as Montesilvano.