9/30/08
St. Jerome (345-420)
Most of the saints are remembered for some outstanding virtue or devotion which they practiced, but Jerome is remembered too frequently for his bad temper! It is true that he had a very bad temper and could use a vitriolic pen, but his love for God and his Son Jesus Christ was extraordinarily intense; anyone who taught error was an enemy of God and truth, and St. Jerome went after him or her with his mighty and sometimes sarcastic pen.
He was above all a Scripture scholar, translating most of the Old Testament from the Hebrew. He also wrote commentaries which are a great source of scriptural inspiration for us today. He was an avid student, a thorough scholar, a prodigious letter-writer and a consultant to monk, bishop and pope. St. Augustine said of him, "What Jerome is ignorant of, no mortal has ever known."
St. Jerome is particularly important for having made a translation of the Bible which came to be called the Vulgate. It is not the most critical edition of the Bible, but its acceptance by the Church was fortunate. As a modern scholar says, "No man before Jerome or among his contemporaries and very few men for many centuries afterwards were so well qualified to do the work." The Council of Trent called for a new and corrected edition of the Vulgate, and declared it the authentic text to be used in the Church.
In order to be able to do such work, Jerome prepared himself well. He was a master of Latin, Greek, Hebrew and Chaldaic. He began his studies at his birthplace, Stridon in Dalmatia (in the former Yugoslavia). After his preliminary education he went to Rome, the center of learning at that time, and thence to Trier, Germany, where the scholar was very much in evidence. He spent several years in each place, trying always to find the very best teachers.
After these preparatory studies he traveled extensively in Palestine, marking each spot of Christ's life with an outpouring of devotion. Mystic that he was, he spent five years in the desert of Chalcis so that he might give himself up to prayer, penance and study. Finally he settled in Bethlehem, where he lived in the cave believed to have been the birthplace of Christ. On September 30 in the year 420, Jerome died in Bethlehem. The remains of his body now lie buried in the Basilica of St. Mary Major in Rome.
He was above all a Scripture scholar, translating most of the Old Testament from the Hebrew. He also wrote commentaries which are a great source of scriptural inspiration for us today. He was an avid student, a thorough scholar, a prodigious letter-writer and a consultant to monk, bishop and pope. St. Augustine said of him, "What Jerome is ignorant of, no mortal has ever known."
St. Jerome is particularly important for having made a translation of the Bible which came to be called the Vulgate. It is not the most critical edition of the Bible, but its acceptance by the Church was fortunate. As a modern scholar says, "No man before Jerome or among his contemporaries and very few men for many centuries afterwards were so well qualified to do the work." The Council of Trent called for a new and corrected edition of the Vulgate, and declared it the authentic text to be used in the Church.
In order to be able to do such work, Jerome prepared himself well. He was a master of Latin, Greek, Hebrew and Chaldaic. He began his studies at his birthplace, Stridon in Dalmatia (in the former Yugoslavia). After his preliminary education he went to Rome, the center of learning at that time, and thence to Trier, Germany, where the scholar was very much in evidence. He spent several years in each place, trying always to find the very best teachers.
After these preparatory studies he traveled extensively in Palestine, marking each spot of Christ's life with an outpouring of devotion. Mystic that he was, he spent five years in the desert of Chalcis so that he might give himself up to prayer, penance and study. Finally he settled in Bethlehem, where he lived in the cave believed to have been the birthplace of Christ. On September 30 in the year 420, Jerome died in Bethlehem. The remains of his body now lie buried in the Basilica of St. Mary Major in Rome.
9/29/08
Michael, Gabriel and Raphael
Angels—messengers from God—appear frequently in Scripture, but only Michael, Gabriel and Raphael are named.
Michael appears in Daniel's vision as "the great prince" who defends Israel against its enemies; in the Book of Revelation, he leads God's armies to final victory over the forces of evil. Devotion to Michael is the oldest angelic devotion, rising in the East in the fourth century. The Church in the West began to observe a feast honoring Michael and the angels in the fifth century.
Gabriel also makes an appearance in Daniel's visions, announcing Michael's role in God's plan. His best-known appearance is an encounter with a young Jewish girl named Mary, who consents to bear the Messiah.
Raphael's activity is confined to the Old Testament story of Tobit. There he appears to guide Tobit's son Tobiah through a series of fantastic adventures which lead to a threefold happy ending: Tobiah's marriage to Sarah, the healing of Tobit's blindness and the restoration of the family fortune.
The memorials of Gabriel (March 24) and Raphael (October 24) were added to the Roman calendar in 1921. The 1970 revision of the calendar joined their feasts to Michael's.
Michael appears in Daniel's vision as "the great prince" who defends Israel against its enemies; in the Book of Revelation, he leads God's armies to final victory over the forces of evil. Devotion to Michael is the oldest angelic devotion, rising in the East in the fourth century. The Church in the West began to observe a feast honoring Michael and the angels in the fifth century.
Gabriel also makes an appearance in Daniel's visions, announcing Michael's role in God's plan. His best-known appearance is an encounter with a young Jewish girl named Mary, who consents to bear the Messiah.
Raphael's activity is confined to the Old Testament story of Tobit. There he appears to guide Tobit's son Tobiah through a series of fantastic adventures which lead to a threefold happy ending: Tobiah's marriage to Sarah, the healing of Tobit's blindness and the restoration of the family fortune.
The memorials of Gabriel (March 24) and Raphael (October 24) were added to the Roman calendar in 1921. The 1970 revision of the calendar joined their feasts to Michael's.
9/27/08
St. Vincent de Paul (1580?-1660)
The deathbed confession of a dying servant opened Vincent's eyes to the crying spiritual needs of the peasantry of France. This seems to have been a crucial moment in the life of the man from a small farm in Gascony, France, who had become a priest with little more ambition than to have a comfortable life.
It was the Countess de Gondi (whose servant he had helped) who persuaded her husband to endow and support a group of able and zealous missionaries who would work among the poor, the vassals and tenants and the country people in general. Vincent was too humble to accept leadership at first, but after working for some time in Paris among imprisoned galley-slaves, he returned to be the leader of what is now known as the Congregation of the Mission, or the Vincentians. These priests, with vows of poverty, chastity, obedience and stability, were to devote themselves entirely to the people in smaller towns and villages.
Later Vincent established confraternities of charity for the spiritual and physical relief of the poor and sick of each parish. From these, with the help of St. Louise de Marillac, came the Daughters of Charity, "whose convent is the sickroom, whose chapel is the parish church, whose cloister is the streets of the city." He organized the rich women of Paris to collect funds for his missionary projects, founded several hospitals, collected relief funds for the victims of war and ransomed over 1,200 galley slaves from North Africa. He was zealous in conducting retreats for clergy at a time when there was great laxity, abuse and ignorance among them. He was a pioneer in clerical training and was instrumental in establishing seminaries.
Most remarkably, Vincent was by temperament a very irascible person—even his friends admitted it. He said that except for the grace of God he would have been "hard and repulsive, rough and cross." But he became a tender and affectionate man, very sensitive to the needs of others.
Pope Leo XIII made him the patron of all charitable societies. Outstanding among these, of course, is the Society of St. Vincent de Paul, founded in 1833 by his admirer Blessed Frederic Ozanam.
It was the Countess de Gondi (whose servant he had helped) who persuaded her husband to endow and support a group of able and zealous missionaries who would work among the poor, the vassals and tenants and the country people in general. Vincent was too humble to accept leadership at first, but after working for some time in Paris among imprisoned galley-slaves, he returned to be the leader of what is now known as the Congregation of the Mission, or the Vincentians. These priests, with vows of poverty, chastity, obedience and stability, were to devote themselves entirely to the people in smaller towns and villages.
Later Vincent established confraternities of charity for the spiritual and physical relief of the poor and sick of each parish. From these, with the help of St. Louise de Marillac, came the Daughters of Charity, "whose convent is the sickroom, whose chapel is the parish church, whose cloister is the streets of the city." He organized the rich women of Paris to collect funds for his missionary projects, founded several hospitals, collected relief funds for the victims of war and ransomed over 1,200 galley slaves from North Africa. He was zealous in conducting retreats for clergy at a time when there was great laxity, abuse and ignorance among them. He was a pioneer in clerical training and was instrumental in establishing seminaries.
Most remarkably, Vincent was by temperament a very irascible person—even his friends admitted it. He said that except for the grace of God he would have been "hard and repulsive, rough and cross." But he became a tender and affectionate man, very sensitive to the needs of others.
Pope Leo XIII made him the patron of all charitable societies. Outstanding among these, of course, is the Society of St. Vincent de Paul, founded in 1833 by his admirer Blessed Frederic Ozanam.
farmer jokes
A city slicker moves to the country and decides he’s going to take up farming.He heads to the local co-op and tells the man, “Give me a hundred baby chickens.”The co-op man complies. A week later the man returns and says, “Give me two hundred baby chickens.” The co-op man complies.Again, a week later the man returns. This time he says, “Give me five-hundred baby chickens.” “Wow! The co-op man replies “You must really be doing well!”“Naw,” said the man with a sigh. “I’m either planting them too deep or too far apart!”
9/22/08
St. Lawrence Ruiz and Companions (1600?-1637)
Lawrence (Lorenzo) was born in Manila of a Chinese father and a Filipino mother, both Christians. Thus he learned Chinese and Tagalog from them and Spanish from the Dominicans whom he served as altar boy and sacristan. He became a professional calligrapher, transcribing documents in beautiful penmanship. He was a full member of the Confraternity of the Holy Rosary under Dominican auspices. He married and had two sons and a daughter.
His life took an abrupt turn when he was accused of murder. Nothing further is known except the statement of two Dominicans that "he was sought by the authorities on account of a homicide to which he was present or which was attributed to him."
At that time three Dominican priests, Antonio Gonzalez, Guillermo Courtet and Miguel de Aozaraza, were about to sail to Japan in spite of a violent persecution there. With them was a Japanese priest, Vicente Shiwozuka de la Cruz, and a layman named Lazaro, a leper. Lorenzo, having taken asylum with them, was allowed to accompany them. But only when they were at sea did he learn that they were going to Japan.
They landed at Okinawa. Lorenzo could have gone on to Formosa, but, he reported, "I decided to stay with the Fathers, because the Spaniards would hang me there." In Japan they were soon found out, arrested and taken to Nagasaki. The site of wholesale bloodshed when the atomic bomb was dropped had known tragedy before. The 50,000 Catholics who once lived there were dispersed or killed by persecution.
They were subjected to an unspeakable kind of torture: After huge quantities of water were forced down their throats, they were made to lie down. Long boards were placed on their stomachs and guards then stepped on the ends of the boards, forcing the water to spurt violently from mouth, nose and ears.
The superior, Antonio, died after some days. Both the Japanese priest and Lazaro broke under torture, which included the insertion of bamboo needles under their fingernails. But both were brought back to courage by their companions.
In Lorenzo's moment of crisis, he asked the interpreter, "I would like to know if, by apostatizing, they will spare my life." The interpreter was noncommittal, but Lorenzo, in the ensuing hours, felt his faith grow strong. He became bold, even audacious, with his interrogators.
The five were put to death by being hanged upside down in pits. Boards fitted with semicircular holes were fitted around their waists and stones put on top to increase the pressure. They were tightly bound, to slow circulation and prevent a speedy death. They were allowed to hang for three days. By that time Lorenzo and Lazaro were dead. The three Dominican priests, still alive, were beheaded.
Pope John Paul II canonized these six and 10 others, Asians and Europeans, men and women, who spread the faith in the Philippines, Formosa and Japan. Lorenzo Ruiz is the first canonized Filipino martyr.
His life took an abrupt turn when he was accused of murder. Nothing further is known except the statement of two Dominicans that "he was sought by the authorities on account of a homicide to which he was present or which was attributed to him."
At that time three Dominican priests, Antonio Gonzalez, Guillermo Courtet and Miguel de Aozaraza, were about to sail to Japan in spite of a violent persecution there. With them was a Japanese priest, Vicente Shiwozuka de la Cruz, and a layman named Lazaro, a leper. Lorenzo, having taken asylum with them, was allowed to accompany them. But only when they were at sea did he learn that they were going to Japan.
They landed at Okinawa. Lorenzo could have gone on to Formosa, but, he reported, "I decided to stay with the Fathers, because the Spaniards would hang me there." In Japan they were soon found out, arrested and taken to Nagasaki. The site of wholesale bloodshed when the atomic bomb was dropped had known tragedy before. The 50,000 Catholics who once lived there were dispersed or killed by persecution.
They were subjected to an unspeakable kind of torture: After huge quantities of water were forced down their throats, they were made to lie down. Long boards were placed on their stomachs and guards then stepped on the ends of the boards, forcing the water to spurt violently from mouth, nose and ears.
The superior, Antonio, died after some days. Both the Japanese priest and Lazaro broke under torture, which included the insertion of bamboo needles under their fingernails. But both were brought back to courage by their companions.
In Lorenzo's moment of crisis, he asked the interpreter, "I would like to know if, by apostatizing, they will spare my life." The interpreter was noncommittal, but Lorenzo, in the ensuing hours, felt his faith grow strong. He became bold, even audacious, with his interrogators.
The five were put to death by being hanged upside down in pits. Boards fitted with semicircular holes were fitted around their waists and stones put on top to increase the pressure. They were tightly bound, to slow circulation and prevent a speedy death. They were allowed to hang for three days. By that time Lorenzo and Lazaro were dead. The three Dominican priests, still alive, were beheaded.
Pope John Paul II canonized these six and 10 others, Asians and Europeans, men and women, who spread the faith in the Philippines, Formosa and Japan. Lorenzo Ruiz is the first canonized Filipino martyr.
9/21/08
St. Matthew
Matthew was a Jew who worked for the occupying Roman forces, collecting taxes from other Jews. Though the Romans probably did not allow extremes of extortion, their main concern was their own purses. They were not scrupulous about what the "tax-farmers" got for themselves. Hence the latter, known as "publicans," were generally hated as traitors by their fellow Jews. The Pharisees lumped them with "sinners." So it was shocking to them to hear Jesus call such a man to be one of his intimate followers.
Matthew got Jesus in further trouble by having a sort of going-away party at his house. The Gospel tells us that "many" tax collectors and "those known as sinners" came to the dinner. The Pharisees were still more badly shocked. What business did the supposedly great teacher have associating with such immoral people? Jesus' answer was, "Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, 'I desire mercy, not sacrifice.' I did not come to call the righteous but sinners" (Matthew 9:12b-13). Jesus is not setting aside ritual and worship; he is saying that loving others is even more important.
No other particular incidents about Matthew are found in the New Testament.
Matthew got Jesus in further trouble by having a sort of going-away party at his house. The Gospel tells us that "many" tax collectors and "those known as sinners" came to the dinner. The Pharisees were still more badly shocked. What business did the supposedly great teacher have associating with such immoral people? Jesus' answer was, "Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, 'I desire mercy, not sacrifice.' I did not come to call the righteous but sinners" (Matthew 9:12b-13). Jesus is not setting aside ritual and worship; he is saying that loving others is even more important.
No other particular incidents about Matthew are found in the New Testament.
9/20/08
Andrew Kim Taegon, Paul Chong Hasang and Companions (1821-1846)
This first native Korean priest was the son of Korean converts. His father, Ignatius Kim, was martyred during the persecution of 1839 and was beatified in 1925. After Baptism at the age of 15, Andrew traveled 1,300 miles to the seminary in Macao, China. After six years he managed to return to his country through Manchuria. That same year he crossed the Yellow Sea to Shanghai and was ordained a priest. Back home again, he was assigned to arrange for more missionaries to enter by a water route that would elude the border patrol. He was arrested, tortured and finally beheaded at the Han River near Seoul, the capital.
Paul Chong Hasang was a seminarian, aged 45.
Christianity came to Korea during the Japanese invasion in 1592 when some Koreans were baptized, probably by Christian Japanese soldiers. Evangelization was difficult because Korea refused all contact with the outside world except for an annual journey to Peking to pay taxes. On one of these occasions, around 1777, Christian literature obtained from Jesuits in China led educated Korean Christians to study. A home Church began. When a Chinese priest managed to enter secretly a dozen years later, he found 4,000 Catholics, none of whom had ever seen a priest. Seven years later there were 10,000 Catholics. Religious freedom came in 1883.
When Pope John Paul II visited Korea in 1984 he canonized, besides Andrew and Paul, 98 Koreans and three French missionaries who had been martyred between 1839 and 1867. Among them were bishops and priests, but for the most part they were lay persons: 47 women, 45 men.
Among the martyrs in 1839 was Columba Kim, an unmarried woman of 26. She was put in prison, pierced with hot tools and seared with burning coals. She and her sister Agnes were disrobed and kept for two days in a cell with condemned criminals, but were not molested. After Columba complained about the indignity, no more women were subjected to it. The two were beheaded. A boy of 13, Peter Ryou, had his flesh so badly torn that he could pull off pieces and throw them at the judges. He was killed by strangulation. Protase Chong, a 41-year-old noble, apostatized under torture and was freed. Later he came back, confessed his faith and was tortured to death.
Paul Chong Hasang was a seminarian, aged 45.
Christianity came to Korea during the Japanese invasion in 1592 when some Koreans were baptized, probably by Christian Japanese soldiers. Evangelization was difficult because Korea refused all contact with the outside world except for an annual journey to Peking to pay taxes. On one of these occasions, around 1777, Christian literature obtained from Jesuits in China led educated Korean Christians to study. A home Church began. When a Chinese priest managed to enter secretly a dozen years later, he found 4,000 Catholics, none of whom had ever seen a priest. Seven years later there were 10,000 Catholics. Religious freedom came in 1883.
When Pope John Paul II visited Korea in 1984 he canonized, besides Andrew and Paul, 98 Koreans and three French missionaries who had been martyred between 1839 and 1867. Among them were bishops and priests, but for the most part they were lay persons: 47 women, 45 men.
Among the martyrs in 1839 was Columba Kim, an unmarried woman of 26. She was put in prison, pierced with hot tools and seared with burning coals. She and her sister Agnes were disrobed and kept for two days in a cell with condemned criminals, but were not molested. After Columba complained about the indignity, no more women were subjected to it. The two were beheaded. A boy of 13, Peter Ryou, had his flesh so badly torn that he could pull off pieces and throw them at the judges. He was killed by strangulation. Protase Chong, a 41-year-old noble, apostatized under torture and was freed. Later he came back, confessed his faith and was tortured to death.
Cat Jokes
A couple is dressed and ready to go out for the evening. They phone for a cab, turn on a night light, cover their pet parakeet and put the cat out in the back yard.The taxi arrives, and they open the front door to leave. Suddenly the cat they put out scoots back into the house. They don't want the cat shut in there because she always tries to eat the bird. The wife goes out to the taxi while the husband goes back in. The cat runs upstairs, with the man in hot pursuit.The wife doesn't want the driver to know the house will be empty. She explains to the taxi driver that her husband will be out soon. "He's just going upstairs to say goodbye to my mother."A few minutes later the husband gets into the cab."Sorry I took so long," he says, as they drive away. "Stupid hag was hiding under the bed. Had to poke her with a coat hanger to get her to come out! Then I had to wrap her in a blanket to keep her from scratching me. But it worked. I hauled her fat butt downstairs and threw her out into the back yard!The cab driver hit a parked car.
9/18/08
Catechism Quiz—Abortion and the Gift of Life
by Friar Jim Van Vurst, O.F.M.
All Life Comes From God
We Christians believe and are convinced that all life comes from God. If there is no God, there is no life. In fact, our life is so different from other life—plant and animal—that we respect. We, as living human beings, are created in God’s image and likeness. In spite of our limitations because of humanity’s fall from grace, we can do things that God can do: We can love, we can forgive sin, we can lay down our life for our brothers and sisters. What is even more of a mystery is that this God who gave us a share in his life through his Son, the Word of God, became man and took on a human nature like ours, though perfect in every way. And this Son of God was conceived in the womb of Mary of Nazareth.
Because of these astounding truths, there is a basic law that is universal and allows for no exceptions: We are not owners of our lives; no human being has power over his own life. We are stewards over the gift of life we have received, responsible for our lives and the lives of others. If we believe life is God’s gift, then we must respect all human life from the moment it begins to exist to the moment of death. And that respect must be extended to all people—from the greatest saint to the worst sinners (at least in our eyes). The reason? It is exactly what God does. Remember: Jesus died for every person who ever existed or will exist. He made no exceptions.
Current Disregard for Human Life
We know there is a great disregard for human life throughout the world today, There are all kinds of reasons given for this attitude, though many consider it unnecessary to offer any reason. An unborn person, an embryo, a fetus is often considered simple tissue or an attachment, an inconvenience or a problem. So many people with human power act as though they actually have God’s power over life and death when, in fact, their actions are so un-godlike. One of the greatest insults to God’s gift of life and his goodness and his will is how many millions of innocent unborn human lives are ended without a second thought.
Our Catholic faith is consistent and the Church is very exact in its teaching about the sanctity of unborn life. Sanctity? Yes, because the unborn share in the life of God almighty. The Catechism of the Catholic Church (CCC) states: “Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person—among which is the inviolable right of every innocent being to life” (CCC #2270). God’s own revelation in Scriptures speaks this truth beautifully: “Before I formed you in the womb, I knew you, and before you were born I consecrated you” (Ps 139:15).
It is interesting that other outstanding individuals from varied religious backgrounds have held the same truth: Martin Luther King, Jr.; Mahatma Gandhi; the Dalai Lama; feminists such as Susan B. Anthony and Alice Paul, the author of the original Equal Rights Amendment, and many others.
Human Life Always Produces a Human
We say that when the ovum and the sperm unite, there is human life. A human ovum and sperm will produce only human life, nothing else. It may not be perfect, it may be malformed, but whether this human life develops into a genius or a person who is mentally challenged, no right-minded person would say that one is human but the other is not. My sister is a Sister of Charity here in Cincinnati, and she is director of St. Joseph Home for Children with severe/profound mental and physical disabilities (www.saintjosephhome.com/). Check out this video and ask yourself whether any of these little and lovable humans beings should have had their lives ended at conception.
At conception, a zygote is created by that ovum-sperm union. We don’t say that we “came from a zygote.” No, we were a zygote. We did not come from a fetus; we were a fetus. We did not come from a baby, we were a baby. In other words, when we were conceived, we were!
It is amazing that abortion, the ending of innocent human life, is, in so many people’s minds, “no big deal.” It is indeed a big deal and more, because such an act steps in front of God and does exactly what God does not want done. Not all human life is convenient, not all human life is perfect. But all human life is from God and therefore really belongs to God. No one has the right to deliberately end a life ultimately given by God. God is the creator; we are the caretakers.
Finally, having said all this, can anyone doubt that all these aborted little ones are not with God for all eternity? He made them for eternal life, and, though their earthly lives were cut short, they now enjoy eternal life with their creator.
(Next month: An important word to women who may have had an abortion.)
All Life Comes From God
We Christians believe and are convinced that all life comes from God. If there is no God, there is no life. In fact, our life is so different from other life—plant and animal—that we respect. We, as living human beings, are created in God’s image and likeness. In spite of our limitations because of humanity’s fall from grace, we can do things that God can do: We can love, we can forgive sin, we can lay down our life for our brothers and sisters. What is even more of a mystery is that this God who gave us a share in his life through his Son, the Word of God, became man and took on a human nature like ours, though perfect in every way. And this Son of God was conceived in the womb of Mary of Nazareth.
Because of these astounding truths, there is a basic law that is universal and allows for no exceptions: We are not owners of our lives; no human being has power over his own life. We are stewards over the gift of life we have received, responsible for our lives and the lives of others. If we believe life is God’s gift, then we must respect all human life from the moment it begins to exist to the moment of death. And that respect must be extended to all people—from the greatest saint to the worst sinners (at least in our eyes). The reason? It is exactly what God does. Remember: Jesus died for every person who ever existed or will exist. He made no exceptions.
Current Disregard for Human Life
We know there is a great disregard for human life throughout the world today, There are all kinds of reasons given for this attitude, though many consider it unnecessary to offer any reason. An unborn person, an embryo, a fetus is often considered simple tissue or an attachment, an inconvenience or a problem. So many people with human power act as though they actually have God’s power over life and death when, in fact, their actions are so un-godlike. One of the greatest insults to God’s gift of life and his goodness and his will is how many millions of innocent unborn human lives are ended without a second thought.
Our Catholic faith is consistent and the Church is very exact in its teaching about the sanctity of unborn life. Sanctity? Yes, because the unborn share in the life of God almighty. The Catechism of the Catholic Church (CCC) states: “Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person—among which is the inviolable right of every innocent being to life” (CCC #2270). God’s own revelation in Scriptures speaks this truth beautifully: “Before I formed you in the womb, I knew you, and before you were born I consecrated you” (Ps 139:15).
It is interesting that other outstanding individuals from varied religious backgrounds have held the same truth: Martin Luther King, Jr.; Mahatma Gandhi; the Dalai Lama; feminists such as Susan B. Anthony and Alice Paul, the author of the original Equal Rights Amendment, and many others.
Human Life Always Produces a Human
We say that when the ovum and the sperm unite, there is human life. A human ovum and sperm will produce only human life, nothing else. It may not be perfect, it may be malformed, but whether this human life develops into a genius or a person who is mentally challenged, no right-minded person would say that one is human but the other is not. My sister is a Sister of Charity here in Cincinnati, and she is director of St. Joseph Home for Children with severe/profound mental and physical disabilities (www.saintjosephhome.com/). Check out this video and ask yourself whether any of these little and lovable humans beings should have had their lives ended at conception.
At conception, a zygote is created by that ovum-sperm union. We don’t say that we “came from a zygote.” No, we were a zygote. We did not come from a fetus; we were a fetus. We did not come from a baby, we were a baby. In other words, when we were conceived, we were!
It is amazing that abortion, the ending of innocent human life, is, in so many people’s minds, “no big deal.” It is indeed a big deal and more, because such an act steps in front of God and does exactly what God does not want done. Not all human life is convenient, not all human life is perfect. But all human life is from God and therefore really belongs to God. No one has the right to deliberately end a life ultimately given by God. God is the creator; we are the caretakers.
Finally, having said all this, can anyone doubt that all these aborted little ones are not with God for all eternity? He made them for eternal life, and, though their earthly lives were cut short, they now enjoy eternal life with their creator.
(Next month: An important word to women who may have had an abortion.)
St. Joseph of Cupertino (1603-1663)
Joseph is most famous for levitating at prayer.
Already as a child, Joseph showed a fondness for prayer. After a short career with the Capuchins, he joined the Conventuals. Following a brief assignment caring for the friary mule, Joseph began his studies for the priesthood. Though studies were very difficult for him, Joseph gained a great deal of knowledge from prayer. He was ordained in 1628.
Joseph’s tendency to levitate during prayer was sometimes a cross; some people came to see this much as they might have gone to a circus sideshow. Joseph’s gift led him to be humble, patient and obedient, even though at times he was greatly tempted and felt forsaken by God. He fasted and wore iron chains for much of his life.
The friars transferred Joseph several times for his own good and for the good of the rest of the community. He was reported to and investigated by the Inquisition; the examiners exonerated him.
Joseph was canonized in 1767. In the investigation preceding the canonization, 70 incidents of levitation are recorded.
Already as a child, Joseph showed a fondness for prayer. After a short career with the Capuchins, he joined the Conventuals. Following a brief assignment caring for the friary mule, Joseph began his studies for the priesthood. Though studies were very difficult for him, Joseph gained a great deal of knowledge from prayer. He was ordained in 1628.
Joseph’s tendency to levitate during prayer was sometimes a cross; some people came to see this much as they might have gone to a circus sideshow. Joseph’s gift led him to be humble, patient and obedient, even though at times he was greatly tempted and felt forsaken by God. He fasted and wore iron chains for much of his life.
The friars transferred Joseph several times for his own good and for the good of the rest of the community. He was reported to and investigated by the Inquisition; the examiners exonerated him.
Joseph was canonized in 1767. In the investigation preceding the canonization, 70 incidents of levitation are recorded.
Football Jokes
The football team was getting clobbered. The first-string quarterback was injured. The second-string quarterback was injured. Even the punter was injured. All the coach had left was their third-stringer who had yet to play a down all year. He pulled the quarterback aside. "Look son, we can't afford to let them score again. We've got to run some time off the clock. Here's what I want you to do.""On first down, run it to the left. On second down, run it to the right. On third down run it up the middle. The, on fourth down, punt it as far as you can punt it. "OK coach!" said the quarterback. On first down he ran it to the left for 30 yards. On second down he ran it to the right for 40 more. On third down he ran it up the middle down to the one yard line. Then, on 4th down, the quarterback dropped back and punted the ball right out of the end zone.When he got to the sideline, the coach was screaming! "What were you thinking?!!!?!!!"The quarterback replied, "I was thinking I must be playing for the dumbest coach in the world."
9/17/08
St. Robert Bellarmine (1542-1621)
When Robert Bellarmine was ordained in 1570, the study of Church history and the Fathers of the Church was in a sad state of neglect. A promising scholar from his youth in Tuscany, he devoted his energy to these two subjects, as well as to Scripture, in order to systematize Church doctrine against the attacks of the Protestant Reformers. He was the first Jesuit to become a professor at Louvain.
His most famous work is his three-volume Disputations on the Controversies of the Christian faith. Particularly noteworthy are the sections on the temporal power of the pope and the role of the laity. He incurred the anger of both England and France by showing the divine-right-of-kings theory untenable. He developed the theory of the indirect power of the pope in temporal affairs; although he was defending the pope against the Scottish philosopher Barclay, he also incurred the ire of Pope Sixtus V.
Bellarmine was made a cardinal by Pope Clement VIII on the grounds that "he had not his equal for learning." While he occupied apartments in the Vatican, Bellarmine relaxed none of his former austerities. He limited his household expenses to what was barely essential, eating only the food available to the poor. He was known to have ransomed a soldier who had deserted from the army and he used the hangings of his rooms to clothe poor people, remarking, "The walls won't catch cold."
Among many activities, he became theologian to Pope Clement VIII, preparing two catechisms which have had great influence in the Church.
The last major controversy of Bellarmine's life came in 1616 when he had to admonish his friend Galileo, whom he admired. Bellarmine delivered the admonition on behalf of the Holy Office, which had decided that the heliocentric theory of Copernicus was contrary to Scripture. The admonition amounted to a caution against putting forward—other than as a hypothesis—theories not yet fully proved. It was an example of the fact that saints are not infallible.
Bellarmine died on September 17, 1621. The process for his canonization was begun in 1627 but was delayed for political reasons, stemming from his writings, until 1930. In 1931 Pius XI declared him a Doctor of the Church.
His most famous work is his three-volume Disputations on the Controversies of the Christian faith. Particularly noteworthy are the sections on the temporal power of the pope and the role of the laity. He incurred the anger of both England and France by showing the divine-right-of-kings theory untenable. He developed the theory of the indirect power of the pope in temporal affairs; although he was defending the pope against the Scottish philosopher Barclay, he also incurred the ire of Pope Sixtus V.
Bellarmine was made a cardinal by Pope Clement VIII on the grounds that "he had not his equal for learning." While he occupied apartments in the Vatican, Bellarmine relaxed none of his former austerities. He limited his household expenses to what was barely essential, eating only the food available to the poor. He was known to have ransomed a soldier who had deserted from the army and he used the hangings of his rooms to clothe poor people, remarking, "The walls won't catch cold."
Among many activities, he became theologian to Pope Clement VIII, preparing two catechisms which have had great influence in the Church.
The last major controversy of Bellarmine's life came in 1616 when he had to admonish his friend Galileo, whom he admired. Bellarmine delivered the admonition on behalf of the Holy Office, which had decided that the heliocentric theory of Copernicus was contrary to Scripture. The admonition amounted to a caution against putting forward—other than as a hypothesis—theories not yet fully proved. It was an example of the fact that saints are not infallible.
Bellarmine died on September 17, 1621. The process for his canonization was begun in 1627 but was delayed for political reasons, stemming from his writings, until 1930. In 1931 Pius XI declared him a Doctor of the Church.
Animal Jokes - Parrot
A lady was walking down the street to work and she saw a parrot on a perch in front of a pet store.The parrot said to her, "Hey lady, you are really ugly." Well, the lady is furious!She stormed past the store to her work.On the way home she saw the same parrot and it said to her, "Hey lady, you are really ugly." She was incredibly ticked now.The next day the same parrot again said to her, "Hey lady, you are really ugly."The lady was so ticked that she went into the store and said that she would sue the store and kill the bird. The store manager replied profusely and promised he would make sure the parrot didn't say it again.When the lady walked past the store that day after work theparrot called to her, "Hey lady."She paused and said,"Yes?"The bird said, "You know."
9/16/08
St. Cornelius (d. 253)
There was no pope for 14 months after the martyrdom of St. Fabian because of the intensity of the persecution of the Church. During the interval, the Church was governed by a college of priests. St. Cyprian, a friend of Cornelius, writes that Cornelius was elected pope "by the judgment of God and of Christ, by the testimony of most of the clergy, by the vote of the people, with the consent of aged priests and of good men."
The greatest problem of Cornelius's two-year term as pope had to do with the Sacrament of Penance and centered on the readmission of Christians who had apostatized during the time of persecution. Two extremes were finally both condemned. Cyprian, primate of Africa, appealed to the pope to confirm his stand that the relapsed could be reconciled only by the decision of the bishop (against the very indulgent practice of Novatus).
In Rome, however, Cornelius met with the opposite view. After his election, a priest named Novatian (one of those who had governed the Church) had himself consecrated a rival Bishop of Rome—the first antipope. He denied that the Church had any power to reconcile not only the apostates, but also those guilty of murder, adultery, fornication or second marriage! Cornelius had the support of most of the Church (especially of Cyprian of Africa) in condemning Novatianism, though the sect persisted for several centuries. Cornelius held a synod at Rome in 251 and ordered the "relapsed" to be restored to the Church with the usual "medicines of repentance."
The friendship of Cornelius and Cyprian was strained for a time when one of Cyprian's rivals made accusations about him. But the problem was cleared up.
A document from Cornelius shows the extent of organization in the Church of Rome in the mid-third century: 46 priests, seven deacons, seven subdeacons. It is estimated that the number of Christians totaled about 50,000.
Cornelius died as a result of the hardships of his exile in what is now Civitavecchia (near Rome).
The greatest problem of Cornelius's two-year term as pope had to do with the Sacrament of Penance and centered on the readmission of Christians who had apostatized during the time of persecution. Two extremes were finally both condemned. Cyprian, primate of Africa, appealed to the pope to confirm his stand that the relapsed could be reconciled only by the decision of the bishop (against the very indulgent practice of Novatus).
In Rome, however, Cornelius met with the opposite view. After his election, a priest named Novatian (one of those who had governed the Church) had himself consecrated a rival Bishop of Rome—the first antipope. He denied that the Church had any power to reconcile not only the apostates, but also those guilty of murder, adultery, fornication or second marriage! Cornelius had the support of most of the Church (especially of Cyprian of Africa) in condemning Novatianism, though the sect persisted for several centuries. Cornelius held a synod at Rome in 251 and ordered the "relapsed" to be restored to the Church with the usual "medicines of repentance."
The friendship of Cornelius and Cyprian was strained for a time when one of Cyprian's rivals made accusations about him. But the problem was cleared up.
A document from Cornelius shows the extent of organization in the Church of Rome in the mid-third century: 46 priests, seven deacons, seven subdeacons. It is estimated that the number of Christians totaled about 50,000.
Cornelius died as a result of the hardships of his exile in what is now Civitavecchia (near Rome).
Five new words a day
Try to learn five new words a day and use these new words in conversations you have during this day. If you just learn the five new words and don’t use them it is simply a waste of time.
9/14/08
Doctors Jokes
Eight men have been at a mental hospital for a period of time and are being tested to find out how they are progressing in order for them to leave the institution. The doctor in charge takes them all into a room and with a ball pen draws a door on the wall and asks each one of them to try and open the door for him as part of the tests. Seven of them rushed out and attempted to open the door on the wall. The doctor was disappointed with the results but never the less call on the last one who was still sitting down and asked him why didn’t he stand up and try to open the door with the others. The eighth man replied: “because I was holding the key to the door”
Triumph of the Cross
Early in the fourth century St. Helena, mother of the Roman Emperor Constantine, went to Jerusalem in search of the holy places of Christ's life. She razed the Temple of Aphrodite, which tradition held was built over the Savior's tomb, and her son built the Basilica of the Holy Sepulcher over the tomb. During the excavation, workers found three crosses. Legend has it that the one on which Jesus died was identified when its touch healed a dying woman.
The cross immediately became an object of veneration. At a Good Friday celebration in Jerusalem toward the end of the fourth century, according to an eyewitness, the wood was taken out of its silver container and placed on a table together with the inscription Pilate ordered placed above Jesus' head: Then "all the people pass through one by one; all of them bow down, touching the cross and the inscription, first with their foreheads, then with their eyes; and, after kissing the cross, they move on."
To this day the Eastern Churches, Catholic and Orthodox alike, celebrate the Exaltation of the Holy Cross on the September anniversary of the basilica's dedication. The feast entered the Western calendar in the seventh century after Emperor Heraclius recovered the cross from the Persians, who had carried it off in 614, 15 years earlier. According to the story, the emperor intended to carry the cross back into Jerusalem himself, but was unable to move forward until he took off his imperial garb and became a barefoot pilgrim.
The cross immediately became an object of veneration. At a Good Friday celebration in Jerusalem toward the end of the fourth century, according to an eyewitness, the wood was taken out of its silver container and placed on a table together with the inscription Pilate ordered placed above Jesus' head: Then "all the people pass through one by one; all of them bow down, touching the cross and the inscription, first with their foreheads, then with their eyes; and, after kissing the cross, they move on."
To this day the Eastern Churches, Catholic and Orthodox alike, celebrate the Exaltation of the Holy Cross on the September anniversary of the basilica's dedication. The feast entered the Western calendar in the seventh century after Emperor Heraclius recovered the cross from the Persians, who had carried it off in 614, 15 years earlier. According to the story, the emperor intended to carry the cross back into Jerusalem himself, but was unable to move forward until he took off his imperial garb and became a barefoot pilgrim.
9/13/08
St. John Chrysostom (d. 407)
The ambiguity and intrigue surrounding John, the great preacher (his name means "golden-mouthed") from Antioch, are characteristic of the life of any great man in a capital city. Brought to Constantinople after a dozen years of priestly service in Syria, John found himself the reluctant victim of an imperial ruse to make him bishop in the greatest city of the empire. Ascetic, unimposing but dignified, and troubled by stomach ailments from his desert days as a monk, John began his episcopate under the cloud of imperial politics.
If his body was weak, his tongue was powerful. The content of his sermons, his exegesis of Scripture, were never without a point. Sometimes the point stung the high and mighty. Some sermons lasted up to two hours.
His life-style at the imperial court was not appreciated by some courtiers. He offered a modest table to episcopal sycophants hanging around for imperial and ecclesiastical favors. John deplored the court protocol that accorded him precedence before the highest state officials. He would not be a kept man.
His zeal led him to decisive action. Bishops who bribed their way into their office were deposed. Many of his sermons called for concrete steps to share wealth with the poor. The rich did not appreciate hearing from John that private property existed because of Adam's fall from grace any more than married men liked to hear that they were bound to marital fidelity just as much as their wives. When it came to justice and charity, John acknowledged no double standards.
Aloof, energetic, outspoken, especially when he became excited in the pulpit, John was a sure target for criticism and personal trouble. He was accused of gorging himself secretly on rich wines and fine foods. His faithfulness as spiritual director to the rich widow, Olympia, provoked much gossip attempting to prove him a hypocrite where wealth and chastity were concerned. His action taken against unworthy bishops in Asia Minor was viewed by other ecclesiastics as a greedy, uncanonical extension of his authority.
Two prominent personages who personally undertook to discredit John were Theophilus, Archbishop of Alexandria, and Empress Eudoxia. Theophilus feared the growth in importance of the Bishop of Constantinople and took occasion to charge John with fostering heresy. Theophilus and other angered bishops were supported by Eudoxia. The empress resented his sermons contrasting gospel values with the excesses of imperial court life. Whether intended or not, sermons mentioning the lurid Jezebel and impious Herodias were associated with the empress, who finally did manage to have John exiled. He died in exile in 407.
If his body was weak, his tongue was powerful. The content of his sermons, his exegesis of Scripture, were never without a point. Sometimes the point stung the high and mighty. Some sermons lasted up to two hours.
His life-style at the imperial court was not appreciated by some courtiers. He offered a modest table to episcopal sycophants hanging around for imperial and ecclesiastical favors. John deplored the court protocol that accorded him precedence before the highest state officials. He would not be a kept man.
His zeal led him to decisive action. Bishops who bribed their way into their office were deposed. Many of his sermons called for concrete steps to share wealth with the poor. The rich did not appreciate hearing from John that private property existed because of Adam's fall from grace any more than married men liked to hear that they were bound to marital fidelity just as much as their wives. When it came to justice and charity, John acknowledged no double standards.
Aloof, energetic, outspoken, especially when he became excited in the pulpit, John was a sure target for criticism and personal trouble. He was accused of gorging himself secretly on rich wines and fine foods. His faithfulness as spiritual director to the rich widow, Olympia, provoked much gossip attempting to prove him a hypocrite where wealth and chastity were concerned. His action taken against unworthy bishops in Asia Minor was viewed by other ecclesiastics as a greedy, uncanonical extension of his authority.
Two prominent personages who personally undertook to discredit John were Theophilus, Archbishop of Alexandria, and Empress Eudoxia. Theophilus feared the growth in importance of the Bishop of Constantinople and took occasion to charge John with fostering heresy. Theophilus and other angered bishops were supported by Eudoxia. The empress resented his sermons contrasting gospel values with the excesses of imperial court life. Whether intended or not, sermons mentioning the lurid Jezebel and impious Herodias were associated with the empress, who finally did manage to have John exiled. He died in exile in 407.
9/12/08
Holy Name of Mary
This feast is a counterpart to the Feast of the Holy Name of Jesus (January 3); both have the possibility of uniting people easily divided on other matters.
The feast of the Most Holy Name of Mary began in Spain in 1513 and in 1671 was extended to all of Spain and the Kingdom of Naples. In 1683, John Sobieski, king of Poland, brought an army to the outskirts of Vienna to stop the advance of Muslim armies loyal to Mohammed IV in Constantinople. After Sobieski entrusted himself to the Blessed Virgin Mary, he and his soldiers thoroughly defeated the Muslims. Pope Innocent XI extended this feast to the entire Church.
The feast of the Most Holy Name of Mary began in Spain in 1513 and in 1671 was extended to all of Spain and the Kingdom of Naples. In 1683, John Sobieski, king of Poland, brought an army to the outskirts of Vienna to stop the advance of Muslim armies loyal to Mohammed IV in Constantinople. After Sobieski entrusted himself to the Blessed Virgin Mary, he and his soldiers thoroughly defeated the Muslims. Pope Innocent XI extended this feast to the entire Church.
9/11/08
St. Cyprian (d. 258)
Cyprian is important in the development of Christian thought and practice in the third century, especially in northern Africa.
Highly educated, a famous orator, he was converted to Christianity as an adult. He distributed his goods to the poor, and amazed his fellow citizens by making a vow of chastity before his Baptism. Within two years he had been ordained a priest and was chosen, against his will, as Bishop of Carthage (near modern Tunis).
Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance. Novatus, a priest who had opposed Cyprian's election, set himself up in Cyprian's absence (he had fled to a hiding place from which to direct the Church—bringing criticism on himself) and received back all apostates without imposing any canonical penance. Ultimately he was condemned. Cyprian held a middle course, holding that those who had actually sacrificed to idols could receive Communion only at death, whereas those who had only bought certificates saying they had sacrificed could be admitted after a more or less lengthy period of penance. Even this was relaxed during a new persecution.
During a plague in Carthage, he urged Christians to help everyone, including their enemies and persecutors.
A friend of Pope Cornelius, Cyprian opposed the following pope, Stephen. He and the other African bishops would not recognize the validity of Baptism conferred by heretics and schismatics. This was not the universal view of the Church, but Cyprian was not intimidated even by Stephen's threat of excommunication.
He was exiled by the emperor and then recalled for trial. He refused to leave the city, insisting that his people should have the witness of his martyrdom.
Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. St. Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom.
Highly educated, a famous orator, he was converted to Christianity as an adult. He distributed his goods to the poor, and amazed his fellow citizens by making a vow of chastity before his Baptism. Within two years he had been ordained a priest and was chosen, against his will, as Bishop of Carthage (near modern Tunis).
Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance. Novatus, a priest who had opposed Cyprian's election, set himself up in Cyprian's absence (he had fled to a hiding place from which to direct the Church—bringing criticism on himself) and received back all apostates without imposing any canonical penance. Ultimately he was condemned. Cyprian held a middle course, holding that those who had actually sacrificed to idols could receive Communion only at death, whereas those who had only bought certificates saying they had sacrificed could be admitted after a more or less lengthy period of penance. Even this was relaxed during a new persecution.
During a plague in Carthage, he urged Christians to help everyone, including their enemies and persecutors.
A friend of Pope Cornelius, Cyprian opposed the following pope, Stephen. He and the other African bishops would not recognize the validity of Baptism conferred by heretics and schismatics. This was not the universal view of the Church, but Cyprian was not intimidated even by Stephen's threat of excommunication.
He was exiled by the emperor and then recalled for trial. He refused to leave the city, insisting that his people should have the witness of his martyrdom.
Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. St. Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom.
9/10/08
St. Thomas of Villanova (1488-1555)
St. Thomas was from Castile in Spain and received his surname from the town where he was raised. He received a superior education at the University of Alcala and became a popular professor of philosophy there.
After joining the Augustinian friars at Salamanca he was ordained and resumed his teaching, despite a continuing absentmindedness and poor memory. He became prior and then provincial of the friars, sending the first Augustinians to the New World. He was nominated by the emperor to the archbishopric of Granada, but refused. When the see again became vacant he was pressured to accept. The money his cathedral chapter gave him to furnish his house was given to a hospital instead. His explanation to them was that "our Lord will be better served by your money being spent on the poor in the hospital. What does a poor friar like myself want with furniture?"
He wore the same habit that he had received in the novitiate, mending it himself. The canons and domestics were ashamed of him, but they could not convince him to change. Several hundred poor came to Thomas's door each morning and received a meal, wine and money. When criticized because he was at times being taken advantage of, he replied, "If there are people who refuse to work, that is for the governor and the police to deal with. My duty is to assist and relieve those who come to my door." He took in orphans and paid his servants for every deserted child they brought to him. He encouraged the wealthy to imitate his example and be richer in mercy and charity than they were in earthly possessions.
Criticized because he refused to be harsh or swift in correcting sinners, he said, "Let him (the complainer) inquire whether St. Augustine and St. John Chrysostom used anathemas and excommunication to stop the drunkenness and blasphemy which were so common among the people under their care."
As he lay dying, Thomas commanded that all the money he possessed be distributed to the poor. His material goods were to be given to the rector of his college. Mass was being said in his presence when after Communion he breathed his last, reciting the words: "Into your hands, O Lord, I commend my spirit."
Thomas of Villanova was already called in his lifetime "the almsgiver" and "the father of the poor." He was canonized in 1658.
After joining the Augustinian friars at Salamanca he was ordained and resumed his teaching, despite a continuing absentmindedness and poor memory. He became prior and then provincial of the friars, sending the first Augustinians to the New World. He was nominated by the emperor to the archbishopric of Granada, but refused. When the see again became vacant he was pressured to accept. The money his cathedral chapter gave him to furnish his house was given to a hospital instead. His explanation to them was that "our Lord will be better served by your money being spent on the poor in the hospital. What does a poor friar like myself want with furniture?"
He wore the same habit that he had received in the novitiate, mending it himself. The canons and domestics were ashamed of him, but they could not convince him to change. Several hundred poor came to Thomas's door each morning and received a meal, wine and money. When criticized because he was at times being taken advantage of, he replied, "If there are people who refuse to work, that is for the governor and the police to deal with. My duty is to assist and relieve those who come to my door." He took in orphans and paid his servants for every deserted child they brought to him. He encouraged the wealthy to imitate his example and be richer in mercy and charity than they were in earthly possessions.
Criticized because he refused to be harsh or swift in correcting sinners, he said, "Let him (the complainer) inquire whether St. Augustine and St. John Chrysostom used anathemas and excommunication to stop the drunkenness and blasphemy which were so common among the people under their care."
As he lay dying, Thomas commanded that all the money he possessed be distributed to the poor. His material goods were to be given to the rector of his college. Mass was being said in his presence when after Communion he breathed his last, reciting the words: "Into your hands, O Lord, I commend my spirit."
Thomas of Villanova was already called in his lifetime "the almsgiver" and "the father of the poor." He was canonized in 1658.
9/9/08
St. Peter Claver (1581-1654)
A native of Spain, young Jesuit Peter Claver left his homeland forever in 1610 to be a missionary in the colonies of the New World. He sailed into Cartagena (now in Colombia), a rich port city washed by the Caribbean. He was ordained there in 1615.
By this time the slave trade had been established in the Americas for nearly 100 years, and Cartagena was a chief center for it. Ten thousand slaves poured into the port each year after crossing the Atlantic from West Africa under conditions so foul and inhuman that an estimated one-third of the passengers died in transit. Although the practice of slave-trading was condemned by Pope Paul III and later labeled "supreme villainy" by Pius IX, it continued to flourish.
Peter Claver's predecessor, Jesuit Father Alfonso de Sandoval, had devoted himself to the service of the slaves for 40 years before Claver arrived to continue his work, declaring himself "the slave of the Negroes forever."
As soon as a slave ship entered the port, Peter Claver moved into its infested hold to minister to the ill-treated and miserable passengers. After the slaves were herded out of the ship like chained animals and shut up in nearby yards to be gazed at by the crowds, Claver plunged in among them with medicines, food, bread, brandy, lemons and tobacco. With the help of interpreters he gave basic instructions and assured his brothers and sisters of their human dignity and God's saving love. During the 40 years of his ministry, Claver instructed and baptized an estimated 300,000 slaves.
His apostolate extended beyond his care for slaves. He became a moral force, indeed, the apostle of Cartagena. He preached in the city square, gave missions to sailors and traders as well as country missions, during which he avoided, when possible, the hospitality of the planters and owners and lodged in the slave quarters instead.
After four years of sickness which forced the saint to remain inactive and largely neglected, he died on September 8, 1654. The city magistrates, who had previously frowned at his solicitude for the black outcasts, ordered that he should be buried at public expense and with great pomp.
He was canonized in 1888, and Pope Leo XIII declared him the worldwide patron of missionary work among black slaves.
By this time the slave trade had been established in the Americas for nearly 100 years, and Cartagena was a chief center for it. Ten thousand slaves poured into the port each year after crossing the Atlantic from West Africa under conditions so foul and inhuman that an estimated one-third of the passengers died in transit. Although the practice of slave-trading was condemned by Pope Paul III and later labeled "supreme villainy" by Pius IX, it continued to flourish.
Peter Claver's predecessor, Jesuit Father Alfonso de Sandoval, had devoted himself to the service of the slaves for 40 years before Claver arrived to continue his work, declaring himself "the slave of the Negroes forever."
As soon as a slave ship entered the port, Peter Claver moved into its infested hold to minister to the ill-treated and miserable passengers. After the slaves were herded out of the ship like chained animals and shut up in nearby yards to be gazed at by the crowds, Claver plunged in among them with medicines, food, bread, brandy, lemons and tobacco. With the help of interpreters he gave basic instructions and assured his brothers and sisters of their human dignity and God's saving love. During the 40 years of his ministry, Claver instructed and baptized an estimated 300,000 slaves.
His apostolate extended beyond his care for slaves. He became a moral force, indeed, the apostle of Cartagena. He preached in the city square, gave missions to sailors and traders as well as country missions, during which he avoided, when possible, the hospitality of the planters and owners and lodged in the slave quarters instead.
After four years of sickness which forced the saint to remain inactive and largely neglected, he died on September 8, 1654. The city magistrates, who had previously frowned at his solicitude for the black outcasts, ordered that he should be buried at public expense and with great pomp.
He was canonized in 1888, and Pope Leo XIII declared him the worldwide patron of missionary work among black slaves.
9/8/08
Add Fitness to your Daily Routine.
If you find you can't devote enough time to getting in shape as you would like, there are still plenty of ways you can keep your body active while going about your normal routine. Try to use stairways instead of elevators whenever possible.If you can walk there or take a bike, let your body burn energy instead of taking your car.If you are driving, instead of wasting time looking for a good spot, park further away and walk a couple extra blocks.Turn your housework into a fitness challenge: Sweep and mop using as much energy as possible, exaggerating your arm movements. Fold your clothes and do a couple sets of squats at the same time. Whatever you're doing try and incorporate in some sort of routine that gets your muscles working and heart rate moving.And if you absolutely can't miss your favorite show on TV, try doing some sit-ups and push-ups while you watch or during commercials.
Farmer Jokes
A farmer and his wife had just woken up one morning to the crowing of their rooster. While still in bed, the farmer's wife says, "Pa, you know our neighbor Mr. Jones?""Yes Ma, I reckon I do," replied the sleepy farmer."Well, every morning before he leaves the house for work, he gives his wife a big ol' kiss. Why don't you ever do that?"The farmer sighed and said, "Well, I reckon I can, but I just don't know her very well."
Birth of Mary
The Church has celebrated Mary's birth since at least the sixth century. A September birth was chosen because the Eastern Church begins its Church year with September. The September 8 date helped determine the date for the feast of the Immaculate Conception on December 8 (nine months earlier).
Scripture does not give an account of Mary's birth. However, the apocryphal Protoevangelium of James fills in the gap. This work has no historical value, but it does reflect the development of Christian piety. According to this account, Anna and Joachim are infertile but pray for a child. They receive the promise of a child that will advance God's plan of salvation for the world. Such a story (like many biblical counterparts) stresses the special presence of God in Mary's life from the beginning.
St. Augustine connects Mary's birth with Jesus' saving work. He tells the earth to rejoice and shine forth in the light of her birth. "She is the flower of the field from whom bloomed the precious lily of the valley. Through her birth the nature inherited from our first parents is changed." The opening prayer at Mass speaks of the birth of Mary's Son as the dawn of our salvation and asks for an increase of peace.
Scripture does not give an account of Mary's birth. However, the apocryphal Protoevangelium of James fills in the gap. This work has no historical value, but it does reflect the development of Christian piety. According to this account, Anna and Joachim are infertile but pray for a child. They receive the promise of a child that will advance God's plan of salvation for the world. Such a story (like many biblical counterparts) stresses the special presence of God in Mary's life from the beginning.
St. Augustine connects Mary's birth with Jesus' saving work. He tells the earth to rejoice and shine forth in the light of her birth. "She is the flower of the field from whom bloomed the precious lily of the valley. Through her birth the nature inherited from our first parents is changed." The opening prayer at Mass speaks of the birth of Mary's Son as the dawn of our salvation and asks for an increase of peace.
9/7/08
Blessed Frederick Ozanam (1813-1853)
A man convinced of the inestimable worth of each human being, Frederick served the poor of Paris well and drew others into serving the poor of the world. Through the St. Vincent de Paul Society, his work continues to the present day.
Frederick was the fifth of Jean and Marie Ozanam’s 14 children, one of only three to reach adulthood. As a teenager he began having doubts about his religion. Reading and prayer did not seem to help, but long walking discussions with Father Noirot of the Lyons College clarified matters a great deal.
Frederick wanted to study literature, although his father, a doctor, wanted him to become a lawyer. Frederick yielded to his father’s wishes and in 1831 arrived in Paris to study law at the University of the Sorbonne. When certain professors there mocked Catholic teachings in their lectures, Frederick defended the Church.
A discussion club which Frederick organized sparked the turning point in his life. In this club Catholics, atheists and agnostics debated the issues of the day. Once, after Frederick spoke on Christianity’s role in civilization, a club member said: "Let us be frank, Mr. Ozanam; let us also be very particular. What do you do besides talk to prove the faith you claim is in you?"
Frederick was stung by the question. He soon decided that his words needed a grounding in action. He and a friend began visiting Paris tenements and offering assistance as best they could. Soon a group dedicated to helping individuals in need under the patronage of St. Vincent de Paul formed around Frederick.
Feeling that the Catholic faith needed an excellent speaker to explain its teachings, Frederick convinced the Archbishop of Paris to appoint Father Lacordaire, the greatest preacher then in France, to preach a Lenten series in Notre Dame Cathedral. It was well attended and became an annual tradition in Paris.
After Frederick earned his law degree at the Sorbonne, he taught law at the University of Lyons. He also earned a doctorate in literature. Soon after marrying Amelie Soulacroix on June 23, 1841, he returned to the Sorbonne to teach literature. A well-respected lecturer, Frederick worked to bring out the best in each student. Meanwhile, the St. Vincent de Paul Society was growing throughout Europe. Paris alone counted 25 conferences.
In 1846, Frederick, Amelie and their daughter Marie went to Italy; there Frederick hoped to restore his poor health. They returned the next year. The revolution of 1848 left many Parisians in need of the services of the St. Vincent de Paul conferences. The unemployed numbered 275,000. The government asked Frederick and his co-workers to supervise the government aid to the poor. Vincentians throughout Europe came to the aid of Paris.
Frederick then started a newspaper, The New Era, dedicated to securing justice for the poor and the working classes. Fellow Catholics were often unhappy with what Frederick wrote. Referring to the poor man as "the nation’s priest," Frederick said that the hunger and sweat of the poor formed a sacrifice that could redeem the people’s humanity
In 1852 poor health again forced Frederick to return to Italy with his wife and daughter. He died on September 8, 1853. In his sermon at Frederick’s funeral, Lacordaire described his friend as "one of those privileged creatures who came direct from the hand of God in whom God joins tenderness to genius in order to enkindle the world."
Frederick was beatified in 1997. Since Frederick wrote an excellent book entitled Franciscan Poets of the Thirteenth Century and since Frederick’s sense of the dignity of each poor person was so close to the thinking of St. Francis, it seemed appropriate to include him among Franciscan "greats."
Frederick was the fifth of Jean and Marie Ozanam’s 14 children, one of only three to reach adulthood. As a teenager he began having doubts about his religion. Reading and prayer did not seem to help, but long walking discussions with Father Noirot of the Lyons College clarified matters a great deal.
Frederick wanted to study literature, although his father, a doctor, wanted him to become a lawyer. Frederick yielded to his father’s wishes and in 1831 arrived in Paris to study law at the University of the Sorbonne. When certain professors there mocked Catholic teachings in their lectures, Frederick defended the Church.
A discussion club which Frederick organized sparked the turning point in his life. In this club Catholics, atheists and agnostics debated the issues of the day. Once, after Frederick spoke on Christianity’s role in civilization, a club member said: "Let us be frank, Mr. Ozanam; let us also be very particular. What do you do besides talk to prove the faith you claim is in you?"
Frederick was stung by the question. He soon decided that his words needed a grounding in action. He and a friend began visiting Paris tenements and offering assistance as best they could. Soon a group dedicated to helping individuals in need under the patronage of St. Vincent de Paul formed around Frederick.
Feeling that the Catholic faith needed an excellent speaker to explain its teachings, Frederick convinced the Archbishop of Paris to appoint Father Lacordaire, the greatest preacher then in France, to preach a Lenten series in Notre Dame Cathedral. It was well attended and became an annual tradition in Paris.
After Frederick earned his law degree at the Sorbonne, he taught law at the University of Lyons. He also earned a doctorate in literature. Soon after marrying Amelie Soulacroix on June 23, 1841, he returned to the Sorbonne to teach literature. A well-respected lecturer, Frederick worked to bring out the best in each student. Meanwhile, the St. Vincent de Paul Society was growing throughout Europe. Paris alone counted 25 conferences.
In 1846, Frederick, Amelie and their daughter Marie went to Italy; there Frederick hoped to restore his poor health. They returned the next year. The revolution of 1848 left many Parisians in need of the services of the St. Vincent de Paul conferences. The unemployed numbered 275,000. The government asked Frederick and his co-workers to supervise the government aid to the poor. Vincentians throughout Europe came to the aid of Paris.
Frederick then started a newspaper, The New Era, dedicated to securing justice for the poor and the working classes. Fellow Catholics were often unhappy with what Frederick wrote. Referring to the poor man as "the nation’s priest," Frederick said that the hunger and sweat of the poor formed a sacrifice that could redeem the people’s humanity
In 1852 poor health again forced Frederick to return to Italy with his wife and daughter. He died on September 8, 1853. In his sermon at Frederick’s funeral, Lacordaire described his friend as "one of those privileged creatures who came direct from the hand of God in whom God joins tenderness to genius in order to enkindle the world."
Frederick was beatified in 1997. Since Frederick wrote an excellent book entitled Franciscan Poets of the Thirteenth Century and since Frederick’s sense of the dignity of each poor person was so close to the thinking of St. Francis, it seemed appropriate to include him among Franciscan "greats."
Happiness
Happiness is like a butterfly, the more you chase it, the more it will elude you, if you capture it against it's will, you will kill it, but if you set your mind on other things, it might just come and sit gently on your shoulder.
9/6/08
Blessed Claudio Granzotto (1900-1947)
Born in Santa Lucia del Piave near Venice, Claudio was the youngest of nine children and was accustomed to hard work in the fields. At the age of nine he lost his father. Six years later he was drafted into the Italian army, where he served more than three years.
His artistic abilities, especially in sculpture, led to studies at Venice’s Academy of Fine Arts, which awarded him a diploma with the highest marks in 1929. Even then he was especially interested in religious art. When Claudio entered the Friars Minor four years later, his parish priest wrote, "The Order is receiving not only an artist but a saint." Prayer, charity to the poor and artistic work characterized his life, which was cut short by a brain tumor. He died on the feast of the Assumption and was beatified in 1994.
His artistic abilities, especially in sculpture, led to studies at Venice’s Academy of Fine Arts, which awarded him a diploma with the highest marks in 1929. Even then he was especially interested in religious art. When Claudio entered the Friars Minor four years later, his parish priest wrote, "The Order is receiving not only an artist but a saint." Prayer, charity to the poor and artistic work characterized his life, which was cut short by a brain tumor. He died on the feast of the Assumption and was beatified in 1994.
9/5/08
Blessed Mother Teresa of Calcutta (1910-1997)
Mother Teresa of Calcutta, the tiny woman recognized throughout the world for her work among the poorest of the poor, was beatified October 19, 2003. Among those present were hundreds of Missionaries of Charity, the Order she founded in 1950 as a diocesan religious community. Today the congregation also includes contemplative sisters and brothers and an order of priests.
Speaking in a strained, weary voice at the beatification Mass, Pope John Paul II declared her blessed, prompting waves of applause before the 300,000 pilgrims in St. Peter's Square. In his homily, read by an aide for the aging pope, the Holy Father called Mother Teresa “one of the most relevant personalities of our age” and “an icon of the Good Samaritan.” Her life, he said, was “a bold proclamation of the gospel.”
Mother Teresa's beatification, just over six years after her death, was part of an expedited process put into effect by Pope John Paul II. Like so many others around the world, he found her love for the Eucharist, for prayer and for the poor a model for all to emulate.
Born to Albanian parents in what is now Skopje, Macedonia (then part of the Ottoman Empire), Gonxha (Agnes) Bojaxhiu was the youngest of the three children who survived. For a time, the family lived comfortably, and her father's construction business thrived. But life changed overnight following his unexpected death.
During her years in public school Agnes participated in a Catholic sodality and showed a strong interest in the foreign missions. At age 18 she entered the Loreto Sisters of Dublin. It was 1928 when she said goodbye to her mother for the final time and made her way to a new land and a new life. The following year she was sent to the Loreto novitiate in Darjeeling, India. There she chose the name Teresa and prepared for a life of service. She was assigned to a high school for girls in Calcutta, where she taught history and geography to the daughters of the wealthy. But she could not escape the realities around her—the poverty, the suffering, the overwhelming numbers of destitute people.
In 1946, while riding a train to Darjeeling to make a retreat, Sister Teresa heard what she later explained as “a call within a call. The message was clear. I was to leave the convent and help the poor while living among them.” She also heard a call to give up her life with the Sisters of Loreto and, instead, to “follow Christ into the slums to serve him among the poorest of the poor.”
After receiving permission to leave Loreto, establish a new religious community and undertake her new work, she took a nursing course for several months. She returned to Calcutta, where she lived in the slums and opened a school for poor children. Dressed in a white sari and sandals (the ordinary dress of an Indian woman) she soon began getting to know her neighbors—especially the poor and sick—and getting to know their needs through visits.
The work was exhausting, but she was not alone for long. Volunteers who came to join her in the work, some of them former students, became the core of the Missionaries of Charity. Other helped by donating food, clothing, supplies, the use of buildings. In 1952 the city of Calcutta gave Mother Teresa a former hostel, which became a home for the dying and the destitute. As the Order expanded, services were also offered to orphans, abandoned children, alcoholics, the aging and street people.
For the next four decades Mother Teresa worked tirelessly on behalf of the poor. Her love knew no bounds. Nor did her energy, as she crisscrossed the globe pleading for support and inviting others to see the face of Jesus in the poorest of the poor. In 1979 she was awarded the Nobel Peace Prize. On September 5, 1997, God called her home.
Speaking in a strained, weary voice at the beatification Mass, Pope John Paul II declared her blessed, prompting waves of applause before the 300,000 pilgrims in St. Peter's Square. In his homily, read by an aide for the aging pope, the Holy Father called Mother Teresa “one of the most relevant personalities of our age” and “an icon of the Good Samaritan.” Her life, he said, was “a bold proclamation of the gospel.”
Mother Teresa's beatification, just over six years after her death, was part of an expedited process put into effect by Pope John Paul II. Like so many others around the world, he found her love for the Eucharist, for prayer and for the poor a model for all to emulate.
Born to Albanian parents in what is now Skopje, Macedonia (then part of the Ottoman Empire), Gonxha (Agnes) Bojaxhiu was the youngest of the three children who survived. For a time, the family lived comfortably, and her father's construction business thrived. But life changed overnight following his unexpected death.
During her years in public school Agnes participated in a Catholic sodality and showed a strong interest in the foreign missions. At age 18 she entered the Loreto Sisters of Dublin. It was 1928 when she said goodbye to her mother for the final time and made her way to a new land and a new life. The following year she was sent to the Loreto novitiate in Darjeeling, India. There she chose the name Teresa and prepared for a life of service. She was assigned to a high school for girls in Calcutta, where she taught history and geography to the daughters of the wealthy. But she could not escape the realities around her—the poverty, the suffering, the overwhelming numbers of destitute people.
In 1946, while riding a train to Darjeeling to make a retreat, Sister Teresa heard what she later explained as “a call within a call. The message was clear. I was to leave the convent and help the poor while living among them.” She also heard a call to give up her life with the Sisters of Loreto and, instead, to “follow Christ into the slums to serve him among the poorest of the poor.”
After receiving permission to leave Loreto, establish a new religious community and undertake her new work, she took a nursing course for several months. She returned to Calcutta, where she lived in the slums and opened a school for poor children. Dressed in a white sari and sandals (the ordinary dress of an Indian woman) she soon began getting to know her neighbors—especially the poor and sick—and getting to know their needs through visits.
The work was exhausting, but she was not alone for long. Volunteers who came to join her in the work, some of them former students, became the core of the Missionaries of Charity. Other helped by donating food, clothing, supplies, the use of buildings. In 1952 the city of Calcutta gave Mother Teresa a former hostel, which became a home for the dying and the destitute. As the Order expanded, services were also offered to orphans, abandoned children, alcoholics, the aging and street people.
For the next four decades Mother Teresa worked tirelessly on behalf of the poor. Her love knew no bounds. Nor did her energy, as she crisscrossed the globe pleading for support and inviting others to see the face of Jesus in the poorest of the poor. In 1979 she was awarded the Nobel Peace Prize. On September 5, 1997, God called her home.
9/4/08
Success
"To laugh often and much; to win the respect of intelligent people and the affection of children; to earn the appreciation of honest critics and endure the betrayal of false friends; to appreciate beauty, to find the best in others; to leave the world a little better; whether by a healthy child, a garden patch or a redeemed social condition; to know even one life has breathed easier because you have lived. This is the meaning of success."
-Ralph Waldo Emerson
Speak the truth
Speak the truth
Speak that which is pleasant
Don't speak the truth that is unpleasant
Do not speak that which is pleasant but untrue
- A SANSKRIT SAYING -
Speak that which is pleasant
Don't speak the truth that is unpleasant
Do not speak that which is pleasant but untrue
- A SANSKRIT SAYING -
Joy can be ...
“Joy can be real only if people look upon their life as a service, and have a definite object in life outside themselves and their personal happiness”
-Leo Tolstoy (1828 - 1910)
-Leo Tolstoy (1828 - 1910)
Release from bee stings
Remove the stinger first by scraping it away with a dull blade, then grab an Alka-Seltzer tablet, moisten it slightly, let it fizz and apply it to the sting. The fizzing process allows both substances to travel beneath the skin providing immediate relief. Alka-Seltzer contains baking soda, which reduces inflammation and aspiring, which relieves pain.
Management
Manage by objectives. Tell people exactly what you want them to do and then get out of their way.
Emergency savings
Every time you get paid set ten percent aside in savings. If you get shorted on your pay check or get laid off all you need to do is transfer the money.
Use your fear to move forward
Feel the fear and figure out what it is trying to tell you. Fear is your internal alarm system. It alerts you to potential, not necessarily harm, it could also be opportunity. Fear often lets you know that you are on the right path and you need to keep going!
Budget travelling to Europe
When traveling around Europe with the Eurorail pass, remember traveling at night can save you the expense of a hotel room. Many trains traveling at night also have a car that has beds for this specific reason. Buying a ticket for the sleeper car is alot less expensive than a hostel or a hotel room. Plus, when you wake up you will be in a new city or country not having wasted a day.
Priesthooh a Vocation
Archbishop: Priesthood a Vocation, Not a JobSays World Needs Testimony of Men Configured to Christ
ROME, MARCH 31, 2008 (Zenit.org).- The priest is not an employee, but rather a consecrated person chosen by God to serve mankind, says the secretary for the Congregation for Clergy.Archbishop Mauro Piacenza described the priesthood in this way in L'Osservatore Romano earlier this month.
"The priest cannot be plentifully fulfilled if the Eucharist is not truly the center and the root of his life," the prelate said, affirming that the priest's daily efforts must be an "irradiation of the Eucharistic celebration."As the Gospel account of Christ's washing of the feet testifies, the priest's task is found in unconditional surrender, Archbishop Piacenza said. "The priest does not belong to himself. He is at the service of the people of God without limits of schedules or calendars."
"The people are not for the priest, but the priest is for the people, in its totality, without ever restricting his service to a small group," the prelate added."The priest cannot choose the post he likes, the work methods he considers easiest, the people he considers most likable, the schedule that is most comfortable, the diversions -- even legitimate ones -- when they take away time and energy from his own specific pastoral mission."Moreover, even acting in the world, the priest is nevertheless not "assimilated in the world [] ceasing to be transforming leaven," Archbishop Piacenza continued. "Faced with a world anemic from the lack of prayer and adoration, of truth and justice, the priest is above all a man of prayer, of adoration, of worship, of the celebrations of the holy mysteries, 'before man in the name of Christ.'
" A testimony The Vatican official said the priest's commitment is "testimony, understood in its etymological sense as martyr [] in the renewed consciousness that Christ, ordinarily, comes to us only 'in the' Church and 'from the' Church, which prolongs his presence in time." The Church, he said, is "transcendent and mysterious" and "only if it does not deny its own supernatural identity [] can it authentically evangelize the 'natural' realities.
[]The Church has the 'negative' task of freeing the world of atheism and the 'positive' [task] of satisfying the indelible need that man, consciously or unconsciously, has of fulfilling himself, that is to say, of holiness."For this, the priest should "respond to the burning thirst of a humanity always seeking," and to sow a restlessness that is "the holy fear of God."
At the same time, Archbishop Piacenza added, the current vocational crisis can be served by opening the "vast horizons of the whole picture of following Christ," while attempts to reduce the identity of the priest and pastoral ministry brings "everything to languish along the path of a progressive drying out.
"It is the light of the configuration of the priest with Jesus Christ that helps to understand the promises of obedience and chastity lived in celibacy, in the commitment to a path of detachment from things, situations and from themselves, he said.At the altar The archbishop highlighted that "chastity guarantees the spousal dimension and the great paternity" and recalled that "in all of this there are not 'no's' but a great, liberating 'yes.'" "The priest never goes into identity crisis, nor loneliness, nor cultural frustration if, resisting the temptation of losing himself in the anonymous multitude, he never descends -- regarding intention, moral uprightness and style -- from the platform of the altar of the sacrifice of the body and blood of Christ," the archbishop contended.Nevertheless, he acknowledged, faced with "an ever more notable disintegration of the links between persons, in every social environment [] we cannot think that the figure of the celibate priest will not suffer the backlash of these countless solitudes."For this, the archbishop concluded, there is a "need of priests who know how to show the fruitfulness for communion and for the community of their virginal 'solitude.'"
Ottawa Archbishop Terrence Prendergast regarding reception of Holy Communion for pro-abortion politicians
By John-Henry Westen
OTTAWA, March 14, 2008 (LifeSiteNews.com) - The mainstream media has picked up on comments by Ottawa Archbishop Terrence Prendergast regarding reception of Holy Communion for pro-abortion politicians. However, one part of the discussion which has received little discussion is the reason why the Church would deny politicians reception of Communion."The Code of Canon Law says in #915 that 'those whom the penalty of excommunication or interdict has been imposed or declared, and others who obstinately persist in manifest grave sin," explains the religious leader of Canada's national capital,"are not to be admitted to Holy Communion'.""What is at issue is whether a politician who does not himself or herself participate in an abortion but supports 'a woman's right to choose' (or however else shows support for abortion) is guilty of grave sin and then obstinately persists in this state of grave sin."Archbishop Prendergast stresses that denying Holy Communion is undertaken out of concern for the offending Catholic (politician in the case at hand). "The Church's concern is for anyone who persists in grave sin, hoping that medicinal measures (which is how excommunication and interdict are to be understood) may draw them away from the wrong path to the truth of our faith."The Ottawa prelate points out how Christians from the beginning were told of the need to be in good standing with the faith before receiving Communion. "(St.) Paul said that before receiving communion a Christian should take part in self-examination and only then receive the Body of the Lord after necessary conversion (1 Cor 11:28)."Prendergast has no dislike for politicians, in fact just the opposite. "I deeply admire politicians for their desire to serve the public good and to make the many sacrifices necessary to win public office and to give themselves to public service," he says, adding, "They ought to be motivated by a concern for justice, good order, the public good, etc."He notes however that "One of the greatest areas for effecting justice is the support of life in the womb and through all stages of life. Abortion goes against the Church's understanding, based on the teaching of Jesus, on the inviolability of innocent human life - including the unborn - and of the obligation of public servants to protect the weakest in society. It is hard to see how the support of abortion is not a very grave evil."The decision to take "medicinal" remedies, says the Archbishop, is not taken lightly, and is simply an attempt at direct intervention with the politicians. "Perhaps politicians embrace the support of a woman's right to choose unthinkingly, following party policy; this is where the church with the help of its pastors and through fellow believers needs to come to the assistance of those who serve the public good," he said. "It may take time to work with political figures before one can conclude that they are obstinately persisting in manifest grave sin and that, therefore, denial of communion or of encouraging them not to present themselves for communion is reached as the medicinal remedy to draw them back to the way of Christ, Our Lord, the Way, the Truth and the Life."One other consideration in addressing seriously such grave violations of Church teaching is scandal. "If one were to allow Catholic political (or other public) figures to freely espouse abortion without drawing to their attention that this is a grave evil," explained Archbishop Prendergast, "other believers might be tended to accept this, not knowing any better and be led on the wrong path: that is what 'scandal' is. One must do everything possible to prevent others from falling away from the path of Christ - i.e. from being scandalized."
Pope supports excommunication for pro-abotion policticians
By John-Henry Westen
ROME, May 9, 2007 (LifeSiteNews.com) - A reporter aboard the Alitalia plane chartered to transport the Pope to Brazil Wednesday asked Pope Benedict XVI if he supported the Mexican bishops in their warning to politicians who supported legalizing abortion that they would face excommunication. The Pope responded saying, "Yes, this excommunication was not an arbitrary one but is allowed by Canon law which says that the killing of an innocent child is incompatible with receiving communion, which is receiving the body of Christ."Referring to the Mexican bishops, Reuters reports the Pope added, "They did nothing new, surprising or arbitrary. They simply announced publicly what is contained in the law of the Church . . . which expresses our appreciation for life and that human individuality, human personality is present from the first moment".Speaking of the vote on abortion in Mexico City, the Archbishop of Acapulco, Felipe Aguirre Franco, said of politicians who support the legalization of abortion: "They will get the penalty of excommunication. That is not revenge, it is just what happens in the case of serious sins."Continuing on the subject while en route to Brazil, the Pope said such pro-abortion politicians have "doubts about the value of life and the beauty of life and even a doubt about the future". He continued, "Selfishness and fear are at the root of (pro-abortion) legislation. We in the Church have a great struggle to defend life...life is a gift, not a threat. The Church says life is beautiful, it is not something to doubt but it is a gift even when it is lived in difficult circumstances. It is always a gift."Vatican spokesman the Rev. Federico Lombardi later told reporters that the politicians who voted for abortion had automatically excommunicated themselves by their actions. The statements by the Pope have significance not only in Brazil but also in the United States and elsewhere where certain bishops have refused to follow the guidance of Rome in denying communion to pro-abortion politicians.The most notable opposition in that vein came from the now-retired Archbishop of Washington, Theodore Cardinal McCarrick, who chaired a committee of bishops on the subject of how to deal with pro-abortion Catholic politicians. McCarrick received direct guidance on the subject from then-Cardinal Joseph Ratzinger. The letter indicated that persistently pro-abortion Catholic politicians, once they had been warned, "must" be denied Communion. Not only did McCarrick publicly refuse to follow Ratzinger's directives himself, he concealed Ratzinger's communication from even some of the Bishops who were on the committee. The Ratzinger intervention was later leaked to the media in Rome and confirmed as authentic by Ratzinger's then-office, the Congregation for the Doctrine of the Faith.
ROME, May 9, 2007 (LifeSiteNews.com) - A reporter aboard the Alitalia plane chartered to transport the Pope to Brazil Wednesday asked Pope Benedict XVI if he supported the Mexican bishops in their warning to politicians who supported legalizing abortion that they would face excommunication. The Pope responded saying, "Yes, this excommunication was not an arbitrary one but is allowed by Canon law which says that the killing of an innocent child is incompatible with receiving communion, which is receiving the body of Christ."Referring to the Mexican bishops, Reuters reports the Pope added, "They did nothing new, surprising or arbitrary. They simply announced publicly what is contained in the law of the Church . . . which expresses our appreciation for life and that human individuality, human personality is present from the first moment".Speaking of the vote on abortion in Mexico City, the Archbishop of Acapulco, Felipe Aguirre Franco, said of politicians who support the legalization of abortion: "They will get the penalty of excommunication. That is not revenge, it is just what happens in the case of serious sins."Continuing on the subject while en route to Brazil, the Pope said such pro-abortion politicians have "doubts about the value of life and the beauty of life and even a doubt about the future". He continued, "Selfishness and fear are at the root of (pro-abortion) legislation. We in the Church have a great struggle to defend life...life is a gift, not a threat. The Church says life is beautiful, it is not something to doubt but it is a gift even when it is lived in difficult circumstances. It is always a gift."Vatican spokesman the Rev. Federico Lombardi later told reporters that the politicians who voted for abortion had automatically excommunicated themselves by their actions. The statements by the Pope have significance not only in Brazil but also in the United States and elsewhere where certain bishops have refused to follow the guidance of Rome in denying communion to pro-abortion politicians.The most notable opposition in that vein came from the now-retired Archbishop of Washington, Theodore Cardinal McCarrick, who chaired a committee of bishops on the subject of how to deal with pro-abortion Catholic politicians. McCarrick received direct guidance on the subject from then-Cardinal Joseph Ratzinger. The letter indicated that persistently pro-abortion Catholic politicians, once they had been warned, "must" be denied Communion. Not only did McCarrick publicly refuse to follow Ratzinger's directives himself, he concealed Ratzinger's communication from even some of the Bishops who were on the committee. The Ratzinger intervention was later leaked to the media in Rome and confirmed as authentic by Ratzinger's then-office, the Congregation for the Doctrine of the Faith.
Worthiness to receive Holy Communion: General Principles
by Cardinal Joseph Ratzinger
Issued June 20041.
Presenting oneself to receive Holy Communion should be a conscious decision, based on a reasoned judgement regarding one’s worthiness to do so, according to the Church’s objective criteria, asking such questions as: "Am I in full communion with the Catholic Church? Am I guilty of grave sin? Have I incurred a penalty (e.g. excommunication, interdict) that forbids me to receive Holy Communion? Have I prepared myself by fasting for at least an hour?" The practice of indiscriminately presenting oneself to receive Holy Communion, merely as a consequence of being present at Mass, is an abuse that must be corrected (cf. Instruction "Redemptionis Sacramentum," nos. 81, 83).2. The Church teaches that abortion or euthanasia is a grave sin. The Encyclical Letter Evangelium vitae, with reference to judicial decisions or civil laws that authorise or promote abortion or euthanasia, states that there is a "grave and clear obligation to oppose them by conscientious objection. [...] In the case of an intrinsically unjust law, such as a law permitting abortion or euthanasia, it is therefore never licit to obey it, or to ‘take part in a propoganda campaign in favour of such a law or vote for it’" (no. 73). Christians have a "grave obligation of conscience not to cooperate formally in practices which, even if permitted by civil legislation, are contrary to God’s law. Indeed, from the moral standpoint, it is never licit to cooperate formally in evil. [...] This cooperation can never be justified either by invoking respect for the freedom of others or by appealing to the fact that civil law permits it or requires it" (no. 74).3. Not all moral issues have the same moral weight as abortion and euthanasia. For example, if a Catholic were to be at odds with the Holy Father on the application of capital punishment or on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. While the Church exhorts civil authorities to seek peace, not war, and to exercise discretion and mercy in imposing punishment on criminals, it may still be permissible to take up arms to repel an aggressor or to have recourse to capital punishment. There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not however with regard to abortion and euthanasia.4. Apart from an individuals’s judgement about his worthiness to present himself to receive the Holy Eucharist, the minister of Holy Communion may find himself in the situation where he must refuse to distribute Holy Communion to someone, such as in cases of a declared excommunication, a declared interdict, or an obstinate persistence in manifest grave sin (cf. can. 915).5. Regarding the grave sin of abortion or euthanasia, when a person’s formal cooperation becomes manifest (understood, in the case of a Catholic politician, as his consistently campaigning and voting for permissive abortion and euthanasia laws), his Pastor should meet with him, instructing him about the Church’s teaching, informing him that he is not to present himself for Holy Communion until he brings to an end the objective situation of sin, and warning him that he will otherwise be denied the Eucharist.6. When "these precautionary measures have not had their effect or in which they were not possible," and the person in question, with obstinate persistence, still presents himself to receive the Holy Eucharist, "the minister of Holy Communion must refuse to distribute it" (cf. Pontifical Council for Legislative Texts Declaration "Holy Communion and Divorced, Civilly Remarried Catholics" [2002], nos. 3-4). This decision, properly speaking, is not a sanction or a penalty. Nor is the minister of Holy Communion passing judgement on the person’s subjective guilt, but rather is reacting to the person’s public unworthiness to receive Holy Communion due to an objective situation of sin.[N.B. A Catholic would be guilty of formal cooperation in evil, and so unworthy to present himself for Holy Communion, if he were to deliberately vote for a candidate precisely because of the candidate’s permissive stand on abortion and/or euthanasia. When a Catholic does not share a candidate’s stand in favour of abortion and/or euthanasia, but votes for that candidate for other reasons, it is considered remote material cooperation, which can be permitted in the presence of proportionate reasons.]
Rev. Fr. Thomas A. Lynch New National Director of Priests for Life Canada
OTTAWA, May 14, 2008 (LifeSiteNews.com) - Following the sudden death of Fr. James Whalen on Sunday, February 24, 2008 while conducting a parish pro-life mission in Thorold, Ontario, Priests for Life Canada has chosen a new director to lead its twelve-member Board. Rev. Fr. Thomas A. Lynch is not new to the pro-life movement. He has been directly involved in advocating for the rights of individuals for the past 30 years.Priests for Life Canada, an organization of both clergy and laity dedicated to advancing the sanctity of life in Canada, has been a registered charity in operation since 1995. Over its thirteen years of operation, the organizartion has reached out to thousands of clergy, bishops, Catholic students, and parishioners with its message that human life is sacred and worthy of protection from the moment of conception to natural death. Fr. Tom was born in Lindsay, Ontario, on July 29, 1957, and ordained to the Catholic priesthood in the Diocese of Peterborough, Ontario, on May 25, 1984. He brings with him an impressive background of knowledge and expertise to move the organization forward. His extensive understanding of Catholic morality and the ethical issues surrounding it, as well as his wealth of experience in media work will undoubtedly benefit the organization. Fr. Tom was elected to the position of National Director on Thursday, May 8, 2008, a day when thousands gathered on Parliament Hill to bring attention to the lack of any laws protecting the unborn child throughout its nine months of life in the womb. It was this day as well that Campaign Life Coalition, organizer of the rally, dedicated the events efforts in honour of recently deceased National Director of Priests for Life Canada, Fr. James Whalen. One of his first actions as National Director was to take part in the rally and he also wasted no time filling the vacancies that existed on the board. In addition to his role as National Director, Fr. Tom also continues to serve as pastor of St. Joseph’s Catholic Church in Douro, Ontario, under the direction of the Bishop of Peterborough, Most Rev. Nicola De Angelis. Fr. Tom plans to use his widespread knowledge and resources within the Catholic community to advance the purpose and aims of Priests for Life Canada. Further information on the organization can be obtained by calling 1-888-300-2007 or at: http://www.PriestsForLifeCanada.com.
Catholic Vocabularies
Even if you aren't Catholic, you'll get a laugh out of these definitions..... This information is normally for Catholics only, but is revealed here to Catholics and non-Catholics. It's important that everyone know the code words for each of the following:
AMEN: The only part of a prayer that everyone knows.
BULLETIN: Your receipt for attending Mass.
CHOIR: A group of people whose singing allows the rest of the Parish to lip-sync.
HOLY WATER: A liquid whose chemical formula is H2OLY.
HYMN: A song of praise usually sung in a key three octaves higher than that of the congregation's range.
RECESSIONAL HYMN: The last song at Mass often sung a little more quietly, since most of the people have already left.
INCENSE: Holy Smoke!
JESUITS: An order of priests known for their ability to find colleges with good basketball teams. JONAH: The original "Jaws" story.
JUSTICE: When kids have kids of their own.
KYRIE ELEISON: The only Greek words that most Catholics can recognize besides gyros and baklava. (for you non-Catholics it means Lord have mercy).
MAGI: The most famous trio to attend a baby shower.
MANGER: Where Mary gave birth to Jesus because Joseph wasn't covered by an HMO. (The Bible's way of showing us that holiday travel has always been rough.)
PEW: A medieval torture device still found in Catholic churches.
PROCESSION: The ceremonial formation at the beginning of Mass consisting of altar servers, the celebrant, and late parishioners looking for seats.
RECESSIONAL: The ceremonial procession at the conclusion of Mass led by parishioners trying to beat the crowd to the parking lot.
RELICS: People who have been going to Mass for so long, they actually know when to sit, kneel, and stand.
TEN COMMANDMENTS: The most important Top Ten list not given by David Letterman. USHERS: The only people in the parish who don't know the seating capacity of a pew.
AMEN: The only part of a prayer that everyone knows.
BULLETIN: Your receipt for attending Mass.
CHOIR: A group of people whose singing allows the rest of the Parish to lip-sync.
HOLY WATER: A liquid whose chemical formula is H2OLY.
HYMN: A song of praise usually sung in a key three octaves higher than that of the congregation's range.
RECESSIONAL HYMN: The last song at Mass often sung a little more quietly, since most of the people have already left.
INCENSE: Holy Smoke!
JESUITS: An order of priests known for their ability to find colleges with good basketball teams. JONAH: The original "Jaws" story.
JUSTICE: When kids have kids of their own.
KYRIE ELEISON: The only Greek words that most Catholics can recognize besides gyros and baklava. (for you non-Catholics it means Lord have mercy).
MAGI: The most famous trio to attend a baby shower.
MANGER: Where Mary gave birth to Jesus because Joseph wasn't covered by an HMO. (The Bible's way of showing us that holiday travel has always been rough.)
PEW: A medieval torture device still found in Catholic churches.
PROCESSION: The ceremonial formation at the beginning of Mass consisting of altar servers, the celebrant, and late parishioners looking for seats.
RECESSIONAL: The ceremonial procession at the conclusion of Mass led by parishioners trying to beat the crowd to the parking lot.
RELICS: People who have been going to Mass for so long, they actually know when to sit, kneel, and stand.
TEN COMMANDMENTS: The most important Top Ten list not given by David Letterman. USHERS: The only people in the parish who don't know the seating capacity of a pew.
No "Yahweh" in songs
Nancy Frazier O'BrienCatholic News Service
WASHINGTON (CNS) -- In the not-too-distant future, songs such as "You Are Near," "I Will Bless Yahweh" and "Rise, O Yahweh" will no longer be part of the Catholic worship experience in the United States.At the very least, the songs will be edited to remove the word "Yahweh" -- a name of God that the Vatican has ruled must not "be used or pronounced" in songs and prayers during Catholic Masses.Bishop Arthur J. Serratelli of Paterson, N.J., chairman of the U.S. bishops' Committee on Divine Worship, announced the new Vatican "directives on the use of 'the name of God' in the sacred liturgy" in an Aug. 8 letter to his fellow bishops.He said the directives would not "force any changes to official liturgical texts" or to the bishops' current missal translation project but would likely have "some impact on the use of particular pieces of liturgical music in our country as well as in the composition of variable texts such as the general intercessions for the celebration of the Mass and the other sacraments."John Limb, publisher of OCP in Portland, Ore., said the most popular hymn in the OCP repertoire that would be affected was Dan Schutte's "You Are Near," which begins, "Yahweh, I know you are near."He estimated that only "a handful" of other OCP hymns use the word "Yahweh," although a search of the OCP Web site turned up about a dozen examples of songs that included the word.OCP is a nonprofit publisher of liturgical music and worship resources.Limb said the company would be contacting composers to "ask them to try to come up with alternate language" for their hymns. But he said hymnals for 2009 had already been printed, so the affected hymns would not include the new wording for at least another year.Even when the new hymnals are out, "it may take time for people to get used to singing something different," he added in an Aug. 11 telephone interview with Catholic News Service.At Chicago-based GIA Publications, another major Catholic publisher of hymnals, no major revisions will be necessary, because of the company's longtime editorial policy against use of the word "Yahweh."Kelly Dobbs-Mickus, senior editor at GIA Publications, told CNS Aug. 11 that the policy, which dates to 1986, was based not on Vatican directives but on sensitivity to concerns among observant Jews about pronouncing the name of God. As an example, she cited Heinrich Schutz's "Thanks Be to Yahweh," which appears in a GIA hymnal under the title "Thanks Be to God."Bishop Serratelli said the Vatican decision also would provide "an opportunity to offer catechesis for the faithful as an encouragement to show reverence for the name of God in daily life, emphasizing the power of language as an act of devotion and worship."His letter to bishops came with a two-page letter from the Vatican Congregation for Divine Worship and the Sacraments, dated June 29 and addressed to episcopal conferences around the world."By directive of the Holy Father, in accord with the Congregation for the Doctrine of the Faith, this congregation ... deems it convenient to communicate to the bishops' conferences ... as regards the translation and the pronunciation, in a liturgical setting, of the divine name signified in the sacred Tetragrammaton," said the letter signed by Cardinal Francis Arinze and Archbishop Malcolm Ranjith, congregation prefect and secretary, respectively.The Tetragrammaton is YHWH, the four consonants of the ancient Hebrew name for God."As an expression of the infinite greatness and majesty of God, it was held to be unpronounceable and hence was replaced during the reading of sacred Scripture by means of the use of an alternate name: 'Adonai,' which means 'Lord,'" the Vatican letter said. Similarly, Greek translations of the Bible used the word "Kyrios" and Latin scholars translated it to "Dominus"; both also mean Lord."Avoiding pronouncing the Tetragrammaton of the name of God on the part of the church has therefore its own grounds," the letter said. "Apart from a motive of a purely philological order, there is also that of remaining faithful to the church's tradition, from the beginning, that the sacred Tetragrammaton was never pronounced in the Christian context nor translated into any of the languages into which the Bible was translated."The two Vatican officials noted that "Liturgiam Authenticam," the congregation's 2001 document on liturgical translations, stated that "the name of almighty God expressed by the Hebrew Tetragrammaton and rendered in Latin by the word 'Dominus,' is to be rendered into any given vernacular by a word equivalent in meaning.""Notwithstanding such a clear norm, in recent years the practice has crept in of pronouncing the God of Israel's proper name," the letter said. "The practice of vocalizing it is met with both in the reading of biblical texts taken from the Lectionary as well as in prayers and hymns, and it occurs in diverse written and spoken forms," including Yahweh, Jahweh and Yehovah.END
WASHINGTON (CNS) -- In the not-too-distant future, songs such as "You Are Near," "I Will Bless Yahweh" and "Rise, O Yahweh" will no longer be part of the Catholic worship experience in the United States.At the very least, the songs will be edited to remove the word "Yahweh" -- a name of God that the Vatican has ruled must not "be used or pronounced" in songs and prayers during Catholic Masses.Bishop Arthur J. Serratelli of Paterson, N.J., chairman of the U.S. bishops' Committee on Divine Worship, announced the new Vatican "directives on the use of 'the name of God' in the sacred liturgy" in an Aug. 8 letter to his fellow bishops.He said the directives would not "force any changes to official liturgical texts" or to the bishops' current missal translation project but would likely have "some impact on the use of particular pieces of liturgical music in our country as well as in the composition of variable texts such as the general intercessions for the celebration of the Mass and the other sacraments."John Limb, publisher of OCP in Portland, Ore., said the most popular hymn in the OCP repertoire that would be affected was Dan Schutte's "You Are Near," which begins, "Yahweh, I know you are near."He estimated that only "a handful" of other OCP hymns use the word "Yahweh," although a search of the OCP Web site turned up about a dozen examples of songs that included the word.OCP is a nonprofit publisher of liturgical music and worship resources.Limb said the company would be contacting composers to "ask them to try to come up with alternate language" for their hymns. But he said hymnals for 2009 had already been printed, so the affected hymns would not include the new wording for at least another year.Even when the new hymnals are out, "it may take time for people to get used to singing something different," he added in an Aug. 11 telephone interview with Catholic News Service.At Chicago-based GIA Publications, another major Catholic publisher of hymnals, no major revisions will be necessary, because of the company's longtime editorial policy against use of the word "Yahweh."Kelly Dobbs-Mickus, senior editor at GIA Publications, told CNS Aug. 11 that the policy, which dates to 1986, was based not on Vatican directives but on sensitivity to concerns among observant Jews about pronouncing the name of God. As an example, she cited Heinrich Schutz's "Thanks Be to Yahweh," which appears in a GIA hymnal under the title "Thanks Be to God."Bishop Serratelli said the Vatican decision also would provide "an opportunity to offer catechesis for the faithful as an encouragement to show reverence for the name of God in daily life, emphasizing the power of language as an act of devotion and worship."His letter to bishops came with a two-page letter from the Vatican Congregation for Divine Worship and the Sacraments, dated June 29 and addressed to episcopal conferences around the world."By directive of the Holy Father, in accord with the Congregation for the Doctrine of the Faith, this congregation ... deems it convenient to communicate to the bishops' conferences ... as regards the translation and the pronunciation, in a liturgical setting, of the divine name signified in the sacred Tetragrammaton," said the letter signed by Cardinal Francis Arinze and Archbishop Malcolm Ranjith, congregation prefect and secretary, respectively.The Tetragrammaton is YHWH, the four consonants of the ancient Hebrew name for God."As an expression of the infinite greatness and majesty of God, it was held to be unpronounceable and hence was replaced during the reading of sacred Scripture by means of the use of an alternate name: 'Adonai,' which means 'Lord,'" the Vatican letter said. Similarly, Greek translations of the Bible used the word "Kyrios" and Latin scholars translated it to "Dominus"; both also mean Lord."Avoiding pronouncing the Tetragrammaton of the name of God on the part of the church has therefore its own grounds," the letter said. "Apart from a motive of a purely philological order, there is also that of remaining faithful to the church's tradition, from the beginning, that the sacred Tetragrammaton was never pronounced in the Christian context nor translated into any of the languages into which the Bible was translated."The two Vatican officials noted that "Liturgiam Authenticam," the congregation's 2001 document on liturgical translations, stated that "the name of almighty God expressed by the Hebrew Tetragrammaton and rendered in Latin by the word 'Dominus,' is to be rendered into any given vernacular by a word equivalent in meaning.""Notwithstanding such a clear norm, in recent years the practice has crept in of pronouncing the God of Israel's proper name," the letter said. "The practice of vocalizing it is met with both in the reading of biblical texts taken from the Lectionary as well as in prayers and hymns, and it occurs in diverse written and spoken forms," including Yahweh, Jahweh and Yehovah.END
12 Steps
Step 1 - We admitted we were powerless over our addiction - that our lives had become unmanageable
Step 2 - Came to believe that a Power greater than ourselves could restore us to sanityStep 3 - Made a decision to turn our will and our lives over to the care of God as we understood God
Step 4 - Made a searching and fearless moral inventory of ourselves
Step 5 - Admitted to God, to ourselves and to another human being the exact nature of our wrongs
Step 6 - Were entirely ready to have God remove all these defects of character
Step 7 - Humbly asked God to remove our shortcomings
Step 8 - Made a list of all persons we had harmed, and became willing to make amends to them all
Step 9 - Made direct amends to such people wherever possible, except when to do so would injure them or others
Step 10 - Continued to take personal inventory and when we were wrong promptly admitted it
Step 11 - Sought through prayer and meditation to improve our conscious contact with God as we understood God, praying only for knowledge of God's will for us and the power to carry that out
Step 12 - Having had a spiritual awakening as the result of these steps, we tried to carry this message to other addicts, and to practice these principles in all our affairs
Animal Jokes
Three mice are sitting around drinking and boasting about their strengths. The first mouse says "Mouse traps, Ha! I do pushups with the bar". The second mouse pulls a pill from his pocket, swallows it, and says with a grin "D-Con Rat Poison". The third mouse finishes his drink, slams his glass on the table and starts to leave. The first mouse says, "Where do you think you're going?”"Time to go home and chase the cat”
St. Rose of Viterbo (1233-1251)
Rose achieved sainthood in only 18 years of life. Even as a child Rose had a great desire to pray and to aid the poor. While still very young, she began a life of penance in her parents’ house. She was as generous to the poor as she was strict with herself. At the age of 10 she became a Secular Franciscan and soon began preaching in the streets about sin and the sufferings of Jesus.
Viterbo, her native city, was then in revolt against the pope. When Rose took the pope’s side against the emperor, she and her family were exiled from the city. When the pope’s side won in Viterbo, Rose was allowed to return. Her attempt at age 15 to found a religious community failed, and she returned to a life of prayer and penance in her father’s home, where she died in 1251. Rose was canonized in 1457.
Viterbo, her native city, was then in revolt against the pope. When Rose took the pope’s side against the emperor, she and her family were exiled from the city. When the pope’s side won in Viterbo, Rose was allowed to return. Her attempt at age 15 to found a religious community failed, and she returned to a life of prayer and penance in her father’s home, where she died in 1251. Rose was canonized in 1457.
9/3/08
Acts 2:38
An elderly woman had justreturned to her home from an evening of churchservices when she wasstartled by an intruder.
She caught the burglarrobbing her home of its valuables and she yelled,
'STOP! Acts 2:38!'( Repent and be baptized, in the name of Jesus Christso that your sins may beforgiven).
The burglar stopped in histracks. The woman calmly called the policeand explained what she haddone.
As the officer cuffed theman to take him in, he asked the burglar, 'Whydid you just stand there?All the old lady did was yell a Scripture toyou.
''Scripture?'replied the burglar. 'She said she had an Ax and Two38's!'
St. Gregory the Great (540?-604)
Coming events cast their shadows before: Gregory was the prefect of Rome before he was 30. After five years in office he resigned, founded six monasteries on his Sicilian estate and became a Benedictine monk in his own home at Rome.
Ordained a priest, he became one of the pope's seven deacons, and also served six years in the East as papal nuncio in Constantinople. He was recalled to become abbot, and at the age of 50 was elected pope by the clergy and people of Rome.
He was direct and firm. He removed unworthy priests from office, forbade taking money for many services, emptied the papal treasury to ransom prisoners of the Lombards and to care for persecuted Jews and the victims of plague and famine. He was very concerned about the conversion of England, sending 40 monks from his own monastery. He is known for his reform of the liturgy, for strengthening respect for doctrine. Whether he was largely responsible for the revision of "Gregorian" chant is disputed.
Gregory lived in a time of perpetual strife with invading Lombards and difficult relations with the East. When Rome itself was under attack, it was he who went to interview the Lombard king.
An Anglican historian has written: "It is impossible to conceive what would have been the confusion, the lawlessness, the chaotic state of the Middle Ages without the medieval papacy; and of the medieval papacy, the real father is Gregory the Great."
His book, Pastoral Care, on the duties and qualities of a bishop, was read for centuries after his death. He described bishops mainly as physicians whose main duties were preaching and the enforcement of discipline. In his own down-to-earth preaching, Gregory was skilled at applying the daily gospel to the needs of his listeners. Called "the Great," Gregory has been given a place with Augustine, Ambrose and Jerome as one of the four key doctors of the Western Church.
Ordained a priest, he became one of the pope's seven deacons, and also served six years in the East as papal nuncio in Constantinople. He was recalled to become abbot, and at the age of 50 was elected pope by the clergy and people of Rome.
He was direct and firm. He removed unworthy priests from office, forbade taking money for many services, emptied the papal treasury to ransom prisoners of the Lombards and to care for persecuted Jews and the victims of plague and famine. He was very concerned about the conversion of England, sending 40 monks from his own monastery. He is known for his reform of the liturgy, for strengthening respect for doctrine. Whether he was largely responsible for the revision of "Gregorian" chant is disputed.
Gregory lived in a time of perpetual strife with invading Lombards and difficult relations with the East. When Rome itself was under attack, it was he who went to interview the Lombard king.
An Anglican historian has written: "It is impossible to conceive what would have been the confusion, the lawlessness, the chaotic state of the Middle Ages without the medieval papacy; and of the medieval papacy, the real father is Gregory the Great."
His book, Pastoral Care, on the duties and qualities of a bishop, was read for centuries after his death. He described bishops mainly as physicians whose main duties were preaching and the enforcement of discipline. In his own down-to-earth preaching, Gregory was skilled at applying the daily gospel to the needs of his listeners. Called "the Great," Gregory has been given a place with Augustine, Ambrose and Jerome as one of the four key doctors of the Western Church.
9/2/08
Blessed John Francis Burté and Companions (d. 1792; d. 1794)
These priests were victims of the French Revolution. Though their martyrdom spans a period of several years, they stand together in the Church’s memory because they all gave their lives for the same principle. The Civil Constitution of the Clergy (1791) required all priests to take an oath which amounted to a denial of the faith. Each of these men refused and was executed.
John Francis Burté became a Franciscan at 16 and after ordination taught theology to the young friars. Later he was guardian of the large Conventual friary in Paris until he was arrested and held in the convent of the Carmelites.
Appolinaris of Posat was born in 1739 in Switzerland. He joined the Capuchins and acquired a reputation as an excellent preacher, confessor and instructor of clerics. Sent to the East as a missionary, he was in Paris studying Oriental languages when the French Revolution began. Refusing the oath, he was swiftly arrested and detained in the Carmelite convent.
Severin Girault, a member of the Third Order Regular, was a chaplain for a group of sisters in Paris. Imprisoned with the others, he was the first to die in the slaughter at the convent.
These three plus 182 others—including several bishops and many religious and diocesan priests—were massacred at the Carmelite house in Paris on September 2, 1792. They were beatified in 1926.
John Baptist Triquerie, born in 1737, entered the Conventual Franciscans. He was chaplain and confessor of Poor Clare monasteries in three cities before he was arrested for refusing to take the oath. He and 13 diocesan priests were guillotined in Laval on January 21, 1794. He was beatified in 1955.
John Francis Burté became a Franciscan at 16 and after ordination taught theology to the young friars. Later he was guardian of the large Conventual friary in Paris until he was arrested and held in the convent of the Carmelites.
Appolinaris of Posat was born in 1739 in Switzerland. He joined the Capuchins and acquired a reputation as an excellent preacher, confessor and instructor of clerics. Sent to the East as a missionary, he was in Paris studying Oriental languages when the French Revolution began. Refusing the oath, he was swiftly arrested and detained in the Carmelite convent.
Severin Girault, a member of the Third Order Regular, was a chaplain for a group of sisters in Paris. Imprisoned with the others, he was the first to die in the slaughter at the convent.
These three plus 182 others—including several bishops and many religious and diocesan priests—were massacred at the Carmelite house in Paris on September 2, 1792. They were beatified in 1926.
John Baptist Triquerie, born in 1737, entered the Conventual Franciscans. He was chaplain and confessor of Poor Clare monasteries in three cities before he was arrested for refusing to take the oath. He and 13 diocesan priests were guillotined in Laval on January 21, 1794. He was beatified in 1955.
9/1/08
St.Giles (d. 710?)
Despite the fact that much about St. Giles is shrouded in mystery, we can say that he was one of the most popular saints in the Middle Ages. Likely, he was born in the first half of the 7th century in southeastern France. That is where he built a monastery that became a popular stopping-off point for pilgrims making their way to Compostela in Spain and the Holy Land.
In England, many ancient churches and hospitals were dedicated to Giles. One of the sections of the city of Brussels is named after him. In Germany, Giles was included among the so-called 14 Holy Helpers, a popular group of saints to whom people prayed, especially for recovery from disease and for strength at the hour of death. Also among the 14 were Sts. Christopher, Barbara and Blase. Interestingly, Giles was the only non-martyr among them. Devotion to the "Holy Helpers" was especially strong in parts of Germany and in Hungary and Sweden. Such devotion made his popularity spread. Giles was soon invoked as the patron of the poor and the disabled.
The pilgrimage center that once drew so many fell into disrepair some centuries after Giles' death.
In England, many ancient churches and hospitals were dedicated to Giles. One of the sections of the city of Brussels is named after him. In Germany, Giles was included among the so-called 14 Holy Helpers, a popular group of saints to whom people prayed, especially for recovery from disease and for strength at the hour of death. Also among the 14 were Sts. Christopher, Barbara and Blase. Interestingly, Giles was the only non-martyr among them. Devotion to the "Holy Helpers" was especially strong in parts of Germany and in Hungary and Sweden. Such devotion made his popularity spread. Giles was soon invoked as the patron of the poor and the disabled.
The pilgrimage center that once drew so many fell into disrepair some centuries after Giles' death.
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