Here is the saint’s calendar for January 31, 2019, and several versions, each focusing on individual saints, all wonderful.
The Catholic Church has many saints and reading about their lives has been a spiritual journey Catholics have been on since the publication of the Golden Legend, http://sourcebooks.web.fordham.edu/basis/goldenlegend/
From Butler’s Calendar of the Saints listing all of the saints of today. https://web.archive.org/web/20060816084709/http://www.catholic-forum.com/saints/day0131.htm
From Butler’s Lives of the Saints, highlighting St. Marcella, Widow, http://www.sacred-texts.com/chr/lots/lots041.htm
From Franciscan Media, St. John Bosco, https://www.franciscanmedia.org/saint-john-bosco/
From a most lovely site, really a daily devotional site offering much more than just saint of the day, Anastpaul https://anastpaul.wordpress.com/
Here is what the 1962 Roman Missal says about, St. John Bosco, “Don Bosco, founded the Salesian Fathers and the Order of Our Lady, Help of Christians, for the education of poor boys and girls. He died A. D. 1888. ” (p. 1158) The Daily Missal and Liturgical Manual. (2004). Baronius Press: London.
And from The Catholic Encyclopedia, information on St. Aedan of Ferns, a great Irish saint, https://web.archive.org/web/20060621091131/http://www.newadvent.org/cathen/01170b.htm
Toxic Liberation Theology
The Congregation for the Doctrine of the Faith, under the leadership of Cardinal Joseph Ratzinger and Pope Saint John Paul II wrote definitively on liberation theology in two documents:
1984: INSTRUCTION ON CERTAIN ASPECTS OF THE “THEOLOGY OF LIBERATION” http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19840806_theology-liberation_en.html
1986: INSTRUCTION ON CHRISTIAN FREEDOM AND LIBERATION http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19860322_freedom-liberation_en.html
In a new book published in 2018, the author, in writing about the decisive Theologies in the Americas conference in Detroit in 1975, noted the driving narrative—still prevalent, and advanced, I am sad to say—of those attending.
“There was a sense in which liberation theology, perceived as a Latin American import, became shorthand for a great many socio-political grievances. Global oppression tied to systems of domination within the United States worked as an overarching theme. The situation in the United States existed in a dialectical process with Latin America and the Third World. Change, the organizers believed, “demands the dismantling of the center” that dominated the American hemisphere through its political, economic, and cultural power. Latin Americans hoped to present their theology, often an abstraction in the North American debate, and challenge U.S. theologians to address oppression within their own borders. North American advocates spoke of “unmasking the demonic structures of autonomous power” obscured by the ideology of efficient markets and the “military-industrial complex.” They observed that the United States was experiencing inequality within its borders and exploiting foreign people for the advantage of an elite class. Only as a compliant middle class gained consciousness of the systems of domination and acquired a “view from below” could they join the oppressed and realize their full humanity. The agenda addressed the need to awaken the religious imagination of the middle classes, which provided the bulk of legitimation to an oppressive order.” (pp. 239-240)
Lilian Calles Barger. (2018). The World Come of Age: An Intellectual History of Liberation Theology. Oxford University Press: New York.