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Phoenix, Ariz., Mar 29, 2017 / 11:01 am (National Catholic Register).- When a Phoenix mother lost her eyesight due to a rare medical condition, she feared she would never be able to see her four children again. But then St. Charbel came to her aid.

Dafne Gutierrez suffered from benign intracranial hypertension (BIH), a condition that causes increased pressure in the brain. In 2012, the increased pressure caused her to lose vision in her right eye. Three years later, in November 2015, the Catholic mother lost sight in her left eye, as well.

Phoenix’s local CBS affiliate, KPHO, quoted Gutierrez’s plea to God:

“For me, I was like, ‘Please God, let me see those faces again. Let me be their mother again.’ Because I feel like [my kids] were watching me, taking care of me 24/7.”

Phoenix Mother: St. Charbel Cured My Blindness https://t.co/J9FXeruQUR

— N. Catholic Register (@NCRegister) March 25, 2017

For more than a year, Gutierrez struggled to adjust to her disability, which now included occasional seizures, as well as blindness. Then, in January 2016, when Phoenix’s St. Joseph Maronite Church announced that the relics of St. Charbel Makhlouf (also spelled “Sharbel”) would be visiting the church, Gutierrez’s sister encouraged her to visit and to pray for the saint’s intercession.

Although she is not a member of the Maronite rite, Gutierrez visited the church Jan. 16, prayed before the relics, went to confession and was blessed with holy oil by the pastor, Father Wissam Akiki. Gutierrez recalled that, immediately afterward, her body felt “different.”

The following morning, she rose and returned to the church for Sunday Mass. Again, she experienced a different sensation.

And early in the morning Jan. 18, Gutierrez awoke with a searing pain in her eyes. She remembers how much they burned. And when her husband turned on the lights, she said the brightness hurt her eyes. She claimed, at 4 a.m., that she could see shadows; but her husband insisted that was impossible because she was blind. He later described what he called “an odor of burned meat” coming from her nostrils.

According to The Maronite Voice, the newsletter of the Maronite Eparchies of the U.S., “That morning she called her ophthalmologist, and she was evaluated the next day. Her exam showed that she was still legally blind, with abnormal optic nerves. Two days later, she saw a different ophthalmologist, and her vision was a perfect 20/20, with completely normal optic nerves. Subsequently, she saw her original ophthalmologist one week later, and her vision was documented to be normal, with completely normal exam.”

No Medical Explanation

Dr. Anne Borik, a board-certified internal medicine physician who later testified regarding Gutierrez’s healing, was called in by the Church to review the case. Earlier this month, Borik – a member of St. Timothy’s Roman Catholic parish nearby, but who attends St. Joseph Maronite frequently – talked by phone with the Register about her findings. She explained that the brain condition Gutierrez suffered from causes the optic nerve to constrict. Once the optic disc – the spot at which the optic nerve enters the eyeball – is damaged, it’s too late to fix. Because, when the pressure in the brain reaches high levels, as it did in Gutierrez’s case, the optic nerves become strangulated.

“Unfortunately, once the blindness occurs,” said Borik, “it’s irreversible.”

Images of Gutierrez’s optic disc revealed significant damage: “We have pictures,” said Borik, “to confirm that the optic disc was chronically atrophied. There was significant swelling, or papilledema.”

But after Gutierrez’s vision returned, Borik reported, there was no evidence of the aberrations that were evident on earlier images. “In the post-healing pictures,” Borik said, “her optic disc is back to normal. Her vision is completely restored. She has no more seizures. That is why I, as a medical doctor, have no explanation.”

A medical committee, led by Borik, undertook a thorough review of Gutierrez’s medical records, as well as repeated examinations. The committee wrote, “After a thorough physical exam, extensive literature search and review of all medical records, we have no medical explanation and therefore believe this to be a miraculous healing through the intercession of St. Charbel.”

Unexpected Healing Strengthens Faith

Borik is enthusiastic about the healing, telling the National Catholic Register, “It has changed my practice! It has changed how I relate to patients. Now,” she said, referring to her relationship with those entrusted to her care, “prayer is such an important part of what we do.”

Father Wissam Akiki, pastor of St. Joseph Maronite Church, had a devotion to St. Charbel, and he installed a large picture of the saint in the parish shortly after his arrival in 2014. Then, in 2016, he arranged to bring St. Charbel’s relics to his parish as part of a U.S. tour.

Father Akiki remembers when Gutierrez showed up to venerate the relics. Father Akiki approached her. “I heard her confession,” he told the National Catholic Register. “We prayed together, and I said to her daughter, ‘Take care of your mom, and your mom is going to see you soon.’ Then, in only three days, she called the church to report that she could see.”

Father Akiki acknowledged that Gutierrez’s healing has strengthened the faith and changed the face of St. Joseph Maronite Church. “People are coming here to pray, traveling from Germany, Bolivia, Canada, Australia, Jerusalem.”

Following the healing, Father Akiki planned to erect a shrine to St. Charbel at his parish, with a two-ton sculpture of the saint cut from a single stone and imported from Lebanon. The shrine will be open seven days a week, 24 hours a day. Father Akiki expected that the dedication of the shrine March 26 would draw crowds, including Maronite Bishop A. Elias Zaidan, Phoenix Bishop Thomas Olmsted and many local dignitaries.

Bishop Zaidan attributed Gutierrez’s recovery to the intercession of St. Charbel. “May this healing of the sight of Dafne,” he wrote in The Maronite Voice, “be an inspiration for all of us to seek the spiritual sight, in order to recognize the will of God in our lives and to act accordingly.”

Cristofer Pereyra, director of the Hispanic Office of the Phoenix Diocese, told Fox News that Bishop Olmsted spoke with the doctors and reviewed the case. “The bishop wanted to make sure there was no scientific explanation for the miraculous recovery of Dafne’s sight,” Pereyra reported.

The greatest change, of course, has been for Gutierrez and her children. Since her eyesight was restored, Dafne’s life has changed dramatically: She can once again check her children’s homework, watch them at play with friends, and manage her household chores without extra assistance.

Her prayer was answered.

Who Was St. Charbel?

Born Youssef Antoun Makhlouf in the high mountains of northern Lebanon in 1828, St. Charbel (also spelled Sharbel) was the youngest of five children in a poor but religious family. His baptismal name was Joseph; only when he entered a monastery at the age of 23 was he given the name Charbel, after an early martyr. He studied in seminary and was ordained a priest in 1858. For 16 years, Father Charbel lived with his brother priests; theirs was a communal life of prayer and devotion to God.

In 1875, Father Charbel was granted permission to live a hermit’s life. In his rugged cabin, for the next 23 years, he practiced mortification and sacrifice – often wearing a hair shirt, sleeping on the ground, and eating only one meal a day. The Eucharist was the focus of his life. The holy priest celebrated daily Mass at 11 a.m., spending the morning in preparation and the rest of the day in thanksgiving.

Father Charbel was 70 years old when he suffered a seizure while celebrating Mass. A priest assisting him was forced to pry the Eucharist out of his rigid hands. He never regained consciousness; and eight days later, on Christmas Eve in 1898, Father Charbel died. His body was interred in the ground without a coffin and without embalming, according to the monks’ custom, dressed in the full habit of the order.

For the next 45 nights, a most unusual event occurred: According to many local townspeople, an extraordinarily bright light appeared above his tomb, lighting the night sky. Finally, after the mysterious light persisted, officials at the monastery petitioned the ecclesiastical authorities for permission to exhume Charbel’s body. When the grave was opened four months after Charbel’s death, his body was found to be incorrupt. Twenty-eight years after his death, in 1928, and again in 1950, the grave was reopened, and his body was also found to be without decay.

Numerous medical researchers were permitted to examine the remains, and all confirmed that the saint’s body was preserved from decay. For 67 years, the body remained intact, even when left outdoors unprotected for an entire summer – although it consistently gave off a liquid that had the odor of blood. Finally, though, Charbel’s body followed the natural course. When the tomb was again opened at the time of his beatification in 1965, it was found to be decayed, except for the skeleton, which was deep red in color.

The inexplicable restoration of Dafne Gutierrez’s eyesight is not the first healing credited to St. Charbel. Dr. Anne Borik reported that there have been hundreds – perhaps thousands – of miracles attributed to the saint.

Pope Francis is said to have a deep devotion to St. Charbel. Last Christmas, Borik reported, the Holy Father asked to have a relic of St. Charbel sewn into the hem of his vestments.

This story was originally published at the National Catholic Register.

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The Dominican House of Studies in Washington, D.C. / Credit: Farragutful, CC BY-SA 4.0, via Wikimedia Commons

Washington, D.C. Newsroom, Jul 2, 2025 / 18:37 pm (CNA).
An organization encouraging the presence of “the Catholic intellectual tradit… […]

African American Heritage Hymnal in a pew at Cure d’Ars Catholic Church in Denver. / Jonah McKeown/CNA

Denver Newsroom, Mar 16, 2022 / 16:00 pm (CNA).

A new survey of Black Catholics in the United States sheds light on what makes Black expressions of Catholicism unique, but also highlights the fact that Black Catholics remain a minority in the country as a whole, and in most parishes.  

The survey found that Black Catholics are significantly less likely than other Catholics — and also less likely than Black Protestants — to attend a church where most of the other parishioners are of the same race or ethnicity they are. 

About 6% of the Black population in the U.S. — around 3 million total people — is Catholic, compared with some 66% who are Protestant. Black Catholic communities in the U.S. include not only African-Americans, but also African and Caribbean immigrants. They make up about 4% of all Catholic adults. 

Black Catholic communities have been present in the United States for centuries, with large African-American Catholic populations in cities including Washington D.C., Baltimore, Philadelphia, Chicago, and numerous cities throughout the South. Overall, 45% of Black Catholics in the U.S. live in the South, while 29% live in the Northeast, 15% live in the West, and 11% live in the Midwest. 

Pew’s survey suggests that only a quarter of Black Catholics who attend Mass at least a few times a year report that they typically go to a Mass where most other attendees are Black, and about 17% of Mass-going Black Catholics say they worship at a “Black church.”

That compares with 80% of White Catholics who worship where most attendees are White, and 67% of Hispanic Catholics who worship where most attendees are Hispanic, Pew reported. And in contrast, more than two thirds of Black Protestants say they attend a predominantly Black church. 

Pew’s survey drew on a sample of nearly 9,000 Black Americans and was conducted between Nov. 19, 2019-June 3, 2020. 

According to the survey, 59% of Black Catholics say they pray at least once a day, while roughly half say that religion is very important in their lives. Black Catholics are somewhat more likely than White and Hispanic Catholics to say they pray every day, and somewhat more likely than White Catholics to say religion is very important to them. Black Catholics also are more likely than other Catholics to say they rely “a lot” on prayer for guidance in major life decisions. 

Worship at predominantly Black Catholic parishes is different from that of predominantly White parishes. For one thing, Black Catholics are much more likely to report that other attendees often or sometimes call out “amen” or other expressions of praise during Mass. 

Black Catholic Masses are typically longer than those attended by White Catholics; more than a third of Black Catholics say their Masses are longer than 90 minutes. But Black Catholic Masses are still shorter on average than most Black Protestant worship services. 

About a quarter of Black Catholics say they have experienced jumping, shouting, and dancing spontaneously during Mass, or charismatic forms of worship such as speaking in tongues. Still, Black Catholics are less likely to report that these more charismatic forms of worship are present at their churches than are Hispanic Catholics, or Black Protestants. 

Black Catholics also tend to travel farther to get to Mass than their White or Hispanic counterparts, with 41% saying they have to travel more than 15 minutes to get to Mass. 

In terms of preaching at Mass, Black Catholics are more likely to report hearing a homily about racism, and slightly less likely to hear a homily about abortion, than are White Catholics. 

A majority of Black Catholics — 77% — say opposition to racism is essential to what being Christian means to them. This contrasts with only 26% of Black Catholics who say that attending church regularly is essential to their faith, 22% who say opposing abortion is essential, and just 16% who say avoiding sex before marriage is essential to their religious identity. In addition, the survey suggests that most Black Catholics (71%) believe abortion should be legal in all or most cases.

Compared to White or Hispanic Catholics, more Black Catholics are converts to the faith. Roughly half of Black adults who were raised Catholic still identify as Catholic (54%), compared with 61% of White adults and 68% of Hispanic adults who were raised as Catholics and still identify with the faith, Pew reports.

Compared to White or Hispanic Catholics, Black Catholics differ in their expectations of what their parish should be like, and what the congregation should do. Black Catholics are more likely than White or Hispanic Catholics to say they think it is essential that churches offer a sense of “racial affirmation or pride,” as well as to say it is essential that churches assist people who need help with bills, housing, or food.

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