Tuesday, September 14, 2010








VATICAN CITY, 12 SEP 2010 (VIS REPORT) - After praying the Angelus today the Pope recalled how Br. Leopoldo Sanchez Marquez de Alpandeire (ne Francesco), was beatified this morning in the Spanish city of Granada.
"The life of this simple and austere Capuchin religious", he said, "is a hymn to humility and to trust in God, as well as a shining example of devotion to the Blessed Virgin Mary. I invite everyone, following the example of this new blessed, to serve the Lord with a sincere heart, that we may experience the immense love He has for us, which makes it possible to love all mankind without exception".
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VATICAN CITY, 13 SEP 2010 (VIS) - The Holy Father today received the Letters of Credence of Walter Jurgen Schmid, the new ambassador of Germany to the Holy See.
The Pope began by mentioning Fr. Gerhard Hirschfelder, a martyr priest who died under the Nazi regime and who is due to be beatified in Munster on 19 September. He also referred to the beatifications of four other priests and the commemoration of an Evangelical pastor, scheduled for 2011.
"Contemplating these martyrs", said Benedict XVI, "it emerges ever more clearly how certain men, on the basis of their Christian convictions, are ready to give their lives for the faith, for the right to exercise their beliefs freely and for freedom of speech, for peace and human dignity".
However, he went on, "many men tend to show an overriding inclination towards more permissive religious convictions. The personal God of Christianity, Who reveals Himself in the Bible, is replaced by a supreme being, mysterious and undefined, who has only a vague relation with the personal life of human beings.
"These ideas are increasingly animating discussion within society, especially as regards the areas of justice and lawmaking", the Pope added. "If, however, one abandons faith in a personal God, then an alternative 'god' arises, one who does not know, does not feel and does not speak". ... If God does not have His own will, then good and bad end up being indistinguishable. ... Man thus loses the moral and spiritual energy necessary for the overall development of the person. Social activity is increasingly dominated by private interest or by power calculations, to the detriment of society"."The Church", the Holy Father explained, "looks with concern at the growing attempts to eliminate the Christian concept of marriage and the family from the conscience of society. Marriage is the lasting union of love between a man and a woman, which is always open to the transmission of human life". In this context he identified the need for a "culture of the person", using an expression of John Paul II. Moreover, he continued, "the success of marriages depends upon us all and on the personal culture of each individual citizen. In this sense, the Church cannot approve legislative initiatives that involve a re-evaluation of alternative models of marriage and family life. They contribute to a weakening of the principles of natural law, and thus to the relativisation of all legislation and confusion about values in society".
Going on then to address the question of "new possibilities" in biotechnology and medicine, the Pope laid emphasis on "our duty to study how these methods can help man, and where they involve manipulation of man, the violation of his integrity and dignity. We cannot reject these developments, but we must remain highly vigilant. Once we have begun to distinguish (and this often already happens in the mother's womb) between a life that is worthy to be lived and one which is unworthy, then no other phase of existence will be spared, particularly old age and infirmity".
The Holy Father concluded by highlighting how "the construction of a human society requires faithfulness to truth". In this context he mentioned certain phenomena related to the communications media. "Being in ever-greater competition with one another", he said, they "feel impelled to attract as much attention as possible. Moreover, in general it is contrast that makes news, even if this goes against the truth of the story. The question becomes particularly problematic when authority figures take up public stances on the matter, without being able to verify all aspects adequately. The intention of the federal government to look into these cases is to be welcomed".
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VATICAN CITY, 13 SEP 2010 (VIS) - A hundred and twenty recently-appointed bishops from various countries, currently participating in an annual congress promoted by the Congregation for Bishops, were received today by the Holy Father who began his remarks to them by greeting Cardinal Marc Ouellet P.S.S., the new prefect of the Congregation for Bishops, and Cardinal Leonardo Sandri, prefect of the Congregation for the Oriental Churches. In his address to them the Pope referred to the "important custom" of new bishops making a pilgrimage to the tomb of St. Peter, "who conformed himself to Christ, Teacher and Shepherd, until death and death on the cross". And he quoted Jesus' words from the Gospel of St. John: "The Good Shepherd lays down his life for the sheep".
Thus, the Holy Father went on, "the mission of the bishop cannot be understood with a mindset of efficiency and effectiveness in which attention is primarily focused on what has to be done; rather, it is important to concentrate on the ontological dimension, which acts as foundation for the functional level. The bishop, in fact, by the authority of Christ with which he is invested, when he sits on the Cathedra is 'above' and 'in front of' the community, in that he is 'for' the community towards which his pastoral solicitude is directed".
Reflecting then on the words used when consigning the ring during episcopal consecrations - "Take this ring, the seal of your fidelity. With integrity of faith and purity of life protect the bride of God, His Holy Church" - Benedict explained: "The concept of 'protecting' does not only mean conserving what has already been established (though this must not be lacking); rather, in its essence it also includes the dynamic aspect: a perpetual and concrete tendency towards perfection, in complete harmony with, and continually adapting to, the new requirements that arise with the development and progress of that living organism which is the community.
"The bishop has responsibility for the good of his diocese, but also for that of society", the Pope added. "He is called to be 'strong and determined, just and serene' in order to be able exercise that wise discernment of people, facts and events which is required of him in his duty to be 'father, brother and friend' along the Christian and human journey".
And Pope Benedict concluded: "The ministry of the bishop - who is not a mere governor or bureaucrat, or a simple moderator or organiser of diocesan life - is part of a profound perspective that is not simply human, administrative or sociological, but a perspective of faith. It is paternity and fraternity in Christ that enable the bishop to create a climate of trust, acceptance and affection, but also of frankness and justice".
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VATICAN CITY, 13 SEP 2010 (VIS) - The Office of Liturgical Celebrations of the Supreme Pontiff today published the calendar of celebrations to be presided by the Holy Father in the months of October and November:
- Sunday 3: Pastoral visit to Palermo, Italy, for the occasion of the regional meeting of families and young people.
- Sunday 10: At 9.30 a.m. in the Vatican Basilica, opening of the Special Assembly for the Middle East of the Synod of Bishops.
- Sunday 17: At 10 a.m. in St. Peter's Square, canonisation of the following blesseds: Stanislao Soltys (Kazimierczyk), Andre Bessette (ne Alfred), Candida Maria de Jesus Cipitria y Barriola (nee Juana Josefa), Mary of the Cross MacKillop (nee Mary Helen), Giulia Salzano and Battista da Varano (nee Camilla).
- Sunday 24: At 9.30 a.m. in the Vatican Basilica, conclusion of the Special Assembly for the Middle East of the Synod of Bishops.
- Thursday 4: At 11.30 a.m. at the altar of the Cathedra in the Vatican Basilica, Mass for cardinals and bishops who died over the course of the year.
- Saturday 6 - Sunday 7: Apostolic trip to the Spanish cities of Santiago de Compostela and Barcelona.
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VATICAN CITY, 13 SEP 2010 (VIS) - Following three years of restoration work, the Vatican Apostolic Library is due to reopen its doors on 20 September. The announcement was made in a press conference, held this morning in the Sistine Hall of the Vatican Museums and presented by Cardinal Raffaele Farina S.D.B., archivist and librarian of Holy Roman Church; Msgr. Cesare Pasini, prefect of the Vatican Apostolic Library; Pier Carlo Cuscianna, director of Technical Services of the Governorate of Vatican City State; Giovanni Giavazzi, president of the "Italcementi" Foundation, and Gennaro Guala, also of "Italcementi", the company which undertook the restoration work.
The wing in which the collections are kept was in need of structural repair work including strengthening the floor which was showing signs of subsiding, bringing large areas of the building into line with safety norms, and moving a number of sectors in order to rationalise access to the works.
During the course of the press conference it was announced that an exhibition entitled "Knowing the Vatican Apostolic Library: a story open to the future" will open in the Vatican's Charlemagne Wing on 10 November. It was further announced that a congress will be held from 11 to 13 November on the theme: "The Vatican Apostolic Library as a place of research and an institution at the service of scholars"..../ VIS 20100913 (230)

VATICAN CITY, 13 SEP 2010 (VIS) - The Holy Father today received in audience Cardinal Marc Ouellet P.S.S., prefect of the Congregation for Bishops. On Saturday 11 September he received in audience Archbishop Reinhard Marx of Munich and Freising, Germany.


Agenzia Fides REPORT - "We are still experiencing the growing pains a democracy that is emerging, although, unfortunately, with the loss of lives," Fides was told by a Church source in the Republic of Guinea, following clashes on September 11 and 12, in the capital Conakry, which resulted in one dead and fifty wounded. The clashes involved supporters of two rival candidates, Cellou Dalein Diallo and Alpha Conde. To avoid further incidents, the transitional government of Prime Minister Jean Marie Dore decided to ban any public events related to the election campaign, allowing the continuation of the campaign only through radio and television. The root cause of the incident is supposedly the September 9th sentencing of two leaders of the Independent Electoral Commission to one year in prison for alleged electoral fraud. On September 19, there will be a second round of presidential elections. The first round was held June 27 and was won by Diallo (with 43.69% of votes), while Conde won 18.25%.
"There is concern, but we are not on red alert," says the source of Fides, who for security reasons wishes to remain anonymous. "The government response has been positive: the army separated the contenders and the National Transitional Council (known as the CNT) canceled the election campaign until things cool down. The President of the CNT, Rabiatou Serah Diallo, also strongly reiterated that he is determined to make the second round of elections take place regularly. The CNT, formed on February 8, 2010, is the provisional legislative body responsible for managing the transition until the election.
"There are two factors which may have excited the people: the long campaign for the second round and the arrest of the President of the Independent Electoral Commission ordered by the court. As for the first factor, it should be noted that initially the second round was scheduled for August 8, but it was postponed until after the end of Ramadan following complaints regarding the proper conduct of the first round. As for the second factor, it is difficult to know how to evaluate an investigation done by an ordinary court against the President of the Electoral Commission, as their position should technically make them immune from the ordinary courts. This investigation has been organized by someone interested in delaying the process of the second round."
Our source says, however, that there is hope for the future because "the people of Guinea want to vote and, above all, they want peace."


(CNA REPORT.- During the festivities in Salamanca, Spain, triple Paralympic gold medalist Enrique Sanchez-Guijo asked for the intercession of the Blessed Mother for “the protection of life, inherent in every human being, from beginning to end.” Sánchez-Guijo, who competed in the Paralympic Games of Barcelona in 1992, Atlanta in 1996 and Sydney in 2000, said that together with the right to life, the “right to live in freedom, banishing all forms of terrorism and oppression,” must also be respected.
The former athlete participated in a Mass at the Cathedral of Salamanca, during which he prayed for the families of Spain.
Born in the Spanish city of Bejar, he won three gold medals and set the world record in the 200 meter dash. He also won gold medals in European championships in 1993, 1995, 1997, as well silver and gold medals in the world championships of 1994 and 1998.

AMERICA: CANADA: ARCHBISHOP CALLS ON SCHOOL BOARD TO PRACTICE FAITH REPORT– As Ontario’s October 25th municipal election approaches, Archbishop Thomas Collins of Toronto has called on the Catholic constituency to choose school board trustees that exemplify the practice of the Catholic faith.

In a pastoral letter read at Sunday Masses this past weekend, the archbishop emphasized that a Catholic trustee “should be a faithful practicing Catholic.”
“This election is enormously important,” he said. “It allows the members of our Catholic faith community to have essential input into the governance of our Catholic schools.”
Archbishop Collins’ letter comes as Catholic schools are faced with a concerted campaign from Premier Dalton McGuinty’s government to impose and promote acceptance of homosexuality through their Equity and Inclusive Education Strategy.
Though approved by the Ontario bishops’ Institute for Catholic Education (ICE), the equity strategy has been condemned by Catholic groups because it requires Catholic schools to recognize special rights for homosexuals. The Vatican has specifically warned that such a recognition “can easily lead, if not automatically, to the legislative protection and promotion of homosexuality.”
Campaign Life Coalition recently launched a campaign to have the equity strategy scrapped; the organization believes the equity issue is crucial in the upcoming election. They have distributed a questionnaire to all candidates to assess their commitment to Catholic teaching and faith as well as life and family issues, and the results will be posted on their website shortly.

In his letter, Archbishop Collins called on Catholics to register as Catholic School Supporters, and to “assess the candidates carefully.” He said trustees should be “exemplary in personal integrity and conduct” and have “a well developed understanding of Catholic Education.”

“The well-being of Catholic Education depends to a great degree on the trustees whom we elect,” he said. “We literally entrust Catholic Education to the trustees, and it is crucial that they be faithful to that trust.”

Due to the “extraordinary importance” of the Catholic trustee election, Archbishop Collins has lifted the archdiocesan policy against political campaigning on church property. “Candidates for Catholic School Board Trustee will be permitted to present information to parishioners outside of our churches, from Sunday, September 12th until Sunday, October 17th,” he said.

Archbishop Collins’ pastoral letter can be found on the Archdiocese of Toronto website, along with a video and other resources for the election.


Asia News report: A group of unknown assailants stabbed Rev Afian Sihombing. Currently, he is in hospital in critical conditions. Rev Luspida Simanjutak, head of a Protestant community in Pondonk Bekasi, was also injured. Activists and priests react to the incident saying such actions are an attack against pluralism, a pillar of Indonesian society.
Jakarta (AsiaNews) – A group of eight unknown assailants stabbed Rev Afian Sihombing and sent him to hospital where he is in critical conditions with multiple knife wounds to the stomach. The Protestant clergyman heads a local Protestant community in East Pondonk Bekasi Regency. He was attacked along with Rev Luspida Simanjutak, head of the Huria Batak Kristen Protestan. She too was injured, to the face, the head and the back. According to preliminary reports, the two religious were attacked because they had not given up on the idea of holding an open air Mass in Ciketing Asem, a small location in the regency, despite violent protests by some local Muslim fundamentalists.

Police have denied the allegations, saying that yesterday’s attack did not have any religious connotation.

Human rights activists and local priests disagree. According to Todung Mulya Lubis, a well-known human rights lawyer, “This is a clear act against the right to worship. It is a serious violation of the fundamental identity of Indonesia, which is to strongly respect pluralism.”

“The stabbing shows how Indonesians are starting to be less tolerant today, unlike the past,” said Fr Franz Magnis Suseno, a Jesuit priest. “I believe we should practice more tolerance rather than just discuss it.”

Human rights activist Rachland Nasidhik called on the government “to move against those who oppose religious freedom and other faiths. These hard-line groups are not only operating at the local level, but are starting to be influential at the national level, including inside the government where some ministers are pursuing policies that contradict the country’s spirit of pluralism. Religious freedom, which is one of Indonesia’s pillars, is under attack. Intolerance towards minorities is dangerously growing.”

Speaking to AsiaNews three weeks ago, Rev Simanjutak said she would continue her mission without fear despite growing threats against Christians. She insisted then that they had a right to worship in the open.,-religious-freedom-attacked-19439.html

Cath News report: Author Anne Henderson has paid tribute the the Sisters of St Joseph at the recent relaunch of her 1997 book, Mary MacKillop's Sisters: A Life Unveiled. "It was the Sisters who continued the calling, built the vision, worked for her recognition, and brought us the legacy that Australians are about to celebrate in Mary's canonisation in Rome," said Mrs Henderson, deputy director of The Sydney Institute, at the launch this month.
"They set up institutions for the sick, the orphans and so on. They did what government is doing today, or supposed to be doing. And they did it for nothing more than their keep, and in many cases they did it without their keep."

The book contains her collection of interviews with Sisters of St Joseph from across Australia and New Zealand was republished to coincide with the upcoming canonisation of Mary MacKillop.

Mrs Henderson acknowledged that "the story of Mary MacKillop has been told and re-told; in volumes of history, in plays, comic books, colouring books, on cloth and tea-towels, in film and documentary, and there is even a musical to come".

"It's a story that is linear, chronological; it's a single life of wide experience.

"But no less dramatic are the stories of the many Sisters who worked in her name."


St. John Chrysostom

Feast: September 13
Information: Feast Day: September 13
Born: 347, Antioch
Died: Commana in Pontus, 14 September, 407

Patron of: Constantinople, education, epilepsy, lecturers, orators, preachers
Doctor of the Church, born at Antioch, c. 347; died at Commana in Pontus, 14 September, 407.
John -- whose surname "Chrysostom" occurs for the first time in the "Constitution" of Pope Vigilius (cf. P.L., LX, 217) in the year 553 -- is generally considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. His natural gifts, as well as exterior circumstances, helped him to become what he was.
At the time of Chrysostom's birth, Antioch was the second city of the Eastern part of the Roman Empire. During the whole of the fourth century religious struggles had troubled the empire and had found their echo at Antioch. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch, and the Catholics were themselves separated by the schism between the bishops Meletius and Paulinus. Thus Chrysostom's youth fell in troubled times. His father, Secundus, was an officer of high rank in the Syrian army. On his death soon after the birth of John, Anthusa, his wife, only twenty years of age, took the sole charge of her two children, John and an elder sister. Fortunately she was a woman of intelligence and character. She not only instructed her son in piety, but also sent him to the best schools of Antioch, though with regard to morals and religion many objections could be urged against them. Beside the lectures of Andragatius, a philosopher not otherwise known, Chrysostom followed also those of Libanius, at once the most famous orator of that period and the most tenacious adherent of the declining paganism of Rome. As we may see from the later writings of Chrysostom, he attained then considerable Greek scholarship and classical culture, which he by no means disowned in his later days. His alleged hostility to classical learning is in reality but a misunderstanding ofcertain passages in which he defends the philosophia of Christianity against the myths of the heathen gods, of which the chief defenders in his time were the representatives and teachers of the sophia ellenike (see A. Naegele in "Byzantin. Zeitschrift", XIII, 73-113; Idem, "Chrysostomus und Libanius" in Chrysostomika, I, Rome, 1908, 81-142).
Chrysostom as lector and monk
It was a very decisive turning-point in the life of Chrysostom when he met one day (about 367) the bishop Meletius. The earnest, mild, and winning character of this man captivated Chrysostom in such a measure that he soon began to withdraw from classical and profane studies and to devote himself to an ascetic and religious life. He studied Holy Scripture and frequented the sermons of Meletius. About three years later he received Holy Baptism and was ordained lector. But the young cleric, seized by the desire of a more perfect life, soon afterwards entered one of the ascetic societies near Antioch, which was under the spiritual direction of Carterius and especially of the famous Diodorus, later Bishop of Tarsus (see Palladius, "Dialogus", v; Sozomenus, Church History VIII.2). Prayer, manual labour and the study of Holy Scripture were his chief occupations, and we may safely suppose that his first literary works date from this time, for nearly all his earlier writings deal with ascetic and monastic subjects [cf. below Chrysostom writings: (1) "Opuscuia"]. Four years later, Chrysostom resolved to live as an anchorite in one of the caves near Antioch. He remained there two years, but then as his health was quite ruined by indiscreet watchings and fastings in frost and cold, he prudently returned to Antioch to regain his health, and resumed his office as lector in the church.
Chrysostom as deacon and priest at Antioch
As the sources of the life of Chrysostom give an incomplete chronology, we can but approximately determine the dates for this Antiochene period. Very probably in the beginning of 381 Meletius made him deacon, just before his own departure to Constantinople, where he died as president of the Second Ecumenical Council. The successor of Meletius was Flavian (concerning whose succession see F. Cavallera, "Le Schime d'Antioche", Paris, 1905). Ties of sympathy and friendship connected Chrysostom with his new bishop. As deacon he had to assist at the liturgical functions, to look after the sick and poor, and was probably charged also in some degree with teaching catechumens. At the same time he continued his literary work, and we may suppose that he composed his most famous book, "On the Priesthood", towards the end of this period (c. 386, see Socrates, Church History VI.3), or at latest in the beginning of his priesthood (c. 387, as Nairn with good reasons puts it, in his edition of "De Sacerd.", xii-xv). There may be some doubt if it was occasioned by a real historical fact, viz., that Chrysostom and his friend Basil were requested to accept bishoprics (c. 372). All the earliest Greek biographers seem not to have taken it in that sense. In the year 386 Chrysostom was ordained priest by Flavian, and from that dates his real importance in ecclesiastical history. His chief task during the next twelve years was that of preaching, which he had to exercise either instead of or with Bishop Flavian. But no doubt the larger part of the popular religious instruction and education devolved upon him. The earliest notable occasion which showed his power of speaking and his great authority was the Lent of 387, when he delivered his sermons "On the Statues" (P.G., XLVIII, 15, xxx.). The people of Antioch, excited by the levy of new taxes, had thrown down the statues of Emperor Theodosius. In the panic and fear of punishment which followed, Chrysostom delivered a series of twenty or twenty-one (the nineteenth is probably not authentic) sermons, full of vigour, consolatory, exhortative, tranquilizing, until Flavian, the bishop, brought back from Constantinople the emperor's pardon. But the usual preaching of Chrysostom consisted in consecutive explanations of Holy Scripture. To that custom, unhappily no longer in use, we owe his famous and magnificent commentaries, which offer us such an inexhaustible treasure of dogmatic, moral, and historical knowledge of the transition from the fourth to the fifth century. These years, 386-98, were the period of the greatest theological productivity of Chrysostom, a period which alone would have assured him for ever a place among the first Doctors of the Church. A sign of this may be seen in the fact that in the year 392 St. Jerome already accorded to the preacher of Antioch a place among his Viri illustres ("De Viris ill.", 129, in P.L., XXIII, 754), referring expressly to the great and successful activity of Chrysostom as a theological writer. From this same fact we may infer that during this time his fame had spread far beyond the limits of Antioch, and that he was well known in the Byzantine Empire, especially in the capital.St. Chrysostom as bishop of Constantinople
In the ordinary course of things Chrysostom might have become the successor of Flavian at Antioch. But on 27 September 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital, openly or in secret, for the vacant see. After some months it was known, to the great disappointment of the competitors, that Emperor Areadius, at the suggestion of his minister Eutropius, had sent to the Prefect of Antioch to call John Chrysostom out of the town without the knowledge of the people, and to send him straight to Constantinople. In this sudden way Chrysostom was hurried to the capital, and ordained Bishop of Constantinople on 26 February, 398, in the presence of a great assembly of bishops, by Theophilus, Patriarch of Alexandria, who had been obliged to renounce the idea of securing the appointment of Isidore, his own candidate. The change for Chrysostom was as great as it was unexpected. His new position was not an easy one, placed as he was in the midst of an upstart metropolis, half Western, half Oriental, in the neighbourhood of a court in which luxury and intrigue always played the most prominent parts, and at the head of the clergy composed of most heterogeneous elements, and even (if not canonically, at least practically) at the head of the whole Byzantine episcopate. The first act of the new bishop was to bring about a reconciliation between Flavian and Rome. Constantinople itself soon began to feel the impulse of a new ecclesiastical life.
The necessity for reform was undeniable. Chrysostom began "sweeping the stairs from the top" (Palladius, op. cit., v). He called his oeconomus, and ordered him to reduce the expenses of the episcopal household; he put an end to the frequent banquets, and lived little less strictly than he had formerly lived as a priest and monk. With regard to the clergy, Chrysostom had at first to forbid them to keep in their houses syneisactoe, i.e. women housekeepers who had vowed virginity. He also proceeded against others who, by avarice or luxury, had given scandal. He had even to exclude from the ranks of the clergy two deacons, the one for murder and the other for adultery. Of the monks, too, who were very numerous even at that time at Constantinople, some had preferred to roam about aimlessly and without discipline. Chrysostom confined them to their monasteries. Finally he took care of the ecclesiastical widows. Some of them were living in a worldly manner: he obliged them either to marry again, or to observe the rules of decorum demanded by their state. After the clergy, Chrysostom turned his attention to his flock. As he had done at Antioch, so at Constantinople and with more reason, he frequently preached against the unreasonable extravagances of the rich, and especially against the ridiculous finery in the matter of dress affected by women whose age should have put them beyond such vanities. Some of them, the widows Marsa, Castricia, Eugraphia, known for such preposterous tastes, belonged to the court circle. It seems that the upper classes of Constantinople had not previously been accustomed to such language. Doubtless some felt the rebuke to be intended for themselves, and the offence given was the greater in proportion as the rebuke was the more deserved. On the other hand, the people showed themselves delighted with thesermons of their new bishop, and frequently applauded him in the church (Socrates, Church History VI). They never forgot his care for the poor and miserable, and that in his first year he had built a great hospital with the money he had saved in his household. But Chrysostom had also very intimate friends among the rich and noble classes. The most famous of these was Olympias, widow and deaconess, a relation of Emperor Theodosius, while in the Court itself there was Brison, first usher of Eudoxia, who assisted Chrysostom in instructing his choirs, and always maintained a true friendship for him. The empress herself was at first most friendly towards the new bishop. She followed the religious processions, attended his sermons, and presented silver candlesticks for the use of the churches (Socrates, op. cit., VI, 8; Sozomenus, op. cit., VIII, 8).
Unfortunately, the feelings of amity did not last. At first Eutropius, the former slave, now minister and consul, abused his influence. He deprived some wealthy persons of their property, and prosecuted others whom he suspected of being adversaries of rivals. More than once Chrysostom went himself to the minister (see "Oratio ad Eutropium" in P.G., Chrys. Op., III, 392) to remonstrate with him, and to warn him of the results of his own acts, but without success. Then the above-named ladies, who immediately surrounded the empress, probably did not hide their resentment against the strict bishop. Finally, the empress herself committed an injustice in depriving a widow of her vineyard (Marcus Diac., "Vita Porphyrii", V, no. 37, in P.G., LXV, 1229). Chrysostom interceded for the latter. But Eudoxia showed herself offended. Henceforth there was a certain coolness between the imperial Court and the episcopal palace, which, growing little by little, led to a catastrophe. It is impossible to ascertain exactly at what period this alienation first began; very probably itdated from the beginning of the year 401. But before this state of things became known to the public there happened events of the highest political importance, and Chrysostom, without seeking it, was implicated in them. These were the fall of Eutropius and the revolt of Gainas.
In January, 399, Eutropius, for a reason not exactly known, fell into disgrace. Knowing the feelings of the people and of his personal enemies, he fled to the church. As he had himself attempted to abolish the immunity of the ecclesiastical asylums not long before, the people seemed little disposed to spare him. But Chrysostom interfered, delivering his famous sermon on Eutropius, and the fallen minister was saved for the moment. As, however, he tried to escape during the night, he was seized, exiled, and some time later put to death. Immediately another more exciting and more dangerous event followed. Gainas, one of the imperial generals, had been sent out to subdueTribigild, who had revolted. In the summer of 399 Gainas united openly with Tribigild, and, to restore peace, Arcadius had to submit to the most humiliating conditions. Gainas was named commander-in-chief of the imperial army, and even had Aurelian and Saturninus, two men of the highest rank at Constantinople, delivered over to him. It seems that Chrysostom accepted a mission to Gainas, and that, owing to his intervention, Aurelian and Saturninus were spared by Gainas, and even set at liberty. Soon afterwards, Gainas, who was an Arian Goth, demanded one of the Catholic churches at Constantinople for himself and his soldiers. Again Chrysostom made so energetic an opposition that Gainas yielded. Meanwhile the people of Constantinople had become excited, and in one night several thousand Goths were slain. Gainas however escaped, was defeated, and slain by the Huns. Such was the end within a few years of three consuls of the Byzantine Empire. There is no doubt that Chrysostom's authority had been greatly strengthened by the magnanimity and firmness of character he had shown during all these troubles. It may have been this that augmented the jealousy of those who now governed the empire -- a clique of courtiers, with the empress at their head. These were now joined by new allies issuing from the ecclesiastical ranks and including some provincial bishops -- Severian of Gabala, Antiochus of Ptolemais, and, for some time, Acacius of Beroea -- who preferred the attractions of the capital to residence in their own cities (Socrates, op. cit., VI, 11; Sozomenus, op. cit., VIII, 10). The most intriguing among them was Severian, who flattered himself that he was the rival of Chrysostom in eloquence. But so far nothing had transpired in public. A great change occurred during the absence of Chrysostom for several months from Constantinople. This absence was necessitated by an ecclesiastical affair in Asia Minor, in which he was involved. Following the express invitation of several bishops, Chrysostom, in the first months of 401, had come to Ephesus, where he appointed a new archbishop, and with the consent of the assembled bishops deposed six bishops for simony. After having passed the same sentence on Bishop Gerontius of Nicomedia, he returned to Constantinople.
Meanwhile disagreeable things had happened there. Bishop Severian, to whom Chrysostom seems to have entrusted the performance of some ecclesiastical functions, had entered into open enmity with Serapion, the archdeacon and oeconomus of the cathedral and the episcopal palace. Whatever the real reason may have been, Chrysostom, found the case so serious that he invited Severian to return to his own see. It was solely owing to the personal interference of Eudoxia, whose confidence Serapion possessed, that he was allowed to come back from Chalcedon, whither he had retired. The reconciliation which followed was, at least on the part of Severian, not a sincere one, and the public scandal had excited much ill-feeling. The effects soon became visible. When in the spring of 402, Bishop Porphyrius of Gaza (see Marcus Diac., "Vita Porphyrii", V, ed. Nuth, Bonn, 1897, pp. 11-19) went to the Court at Constantinople to obtain a favour for his diocese, Chrysostom answered that he could do nothing for him, since he was himself in disgrace with the empress. Nevertheless, the party of malcontents were not really dangerous, unless they could find some prominent and unscrupulous leader. Such a person presented himself sooner than might have been expected. It was the well-known Theophilus, Patriarch of Alexandria. He appeared under rather curious circumstances, which in no way foreshadowed the final result. Theophilus, toward the end of the year 402, was summoned by the emperor to Constantinople to apologize before a synod, over which Chrysostom should preside, for several charges, which were brought against him by certain Egyptian monks, especially by the so-called four "tall brothers". The patriarch, their former friend, had suddenly turned against them, and had them persecuted as Origenists (Palladius, "Dialogus", xvi; Socrates, op. cit., VI, 7; Sozomenus, op. cit., VIII, 12).
However, Theophilus was not easily frightened. He had always agents and friends at Constantinople, and knew the state of things and the feelings at the court. He now resolved to take advantage of them. He wrote at once to St. Epiphanius at Cyprus, requesting him to go to Constantinople and prevail upon Chrysostom at to condemn the Origenists. Epiphanius went. But when he found that Theophilus was merely using him for his own purposes, he left the capital, dying on his return in 403. At this time Chrysostom delivered a sermon against the vain luxury of women. It was reported to the empress as though she had been personally alluded to. In this way the ground was prepared. Theophilus at last appeared at Constantinople in June, 403, not alone, as he had been commanded, but with twenty-nine of his suffragan bishops, and, as Palladius (ch. viii) tells us, with a good deal of money and all sorts of gifts. He took his lodgings in one of the imperial palaces, and held conferences with all the adversaries of Chrysostom. Then he retired with his suffragans and seven other bishops to a villa near Constantinople, called epi dryn (see Ubaldi, "La Synodo ad Quercum", Turin, 1902). A long list of the most ridiculous accusations was drawn up against Chrysostom (see Photius, "Bibliotheca", 59, in P.G., CIII, 105-113), who, surrounded by forty-two archbishops and bishops assembled to judge Theophilus in accordance with the orders of the emperor, was now summoned to present himself and apologize. Chrysostom naturally refused to recognize the legality of a synod in which his open enemies were judges. After the third summons Chrysostom, with the consent of the emperor, was declared to be deposed. In order to avoid useless bloodshed, he surrendered himself on the third day to the soldiers who awaited him. But the threats of the excited people, and a sudden accident in the imperial palace, frightened the empress (Palladius, "Dialogus", ix). She feared some punishment from heaven for Chrysostom's exile, and immediately ordered his recall. After some hesitation Chrysostom re-entered the capital amid the great rejoicings of the people. Theophilus and his party saved themselves by flying from Constantinople. Chrysostom's return was in itself a defeat for Eudoxia. When her alarms had gone, her rancour revived. Two months afterwards a silver statue of the empress was unveiled in the square just before the cathedral. The public celebrations which attended this incident, and lasted several days, became so boisterous that the offices in the church were disturbed. Chrysostom complained of this to the prefect of the city, who reported to Eudoxia that the bishop had complained against her statue. This was enough to excite the empress beyond all bounds. She summoned Theophilus and the other bishops to come back and to depose Chrysostom again. The prudent patriarch, however, did not wish to run the same risk a second time. He only wrote to Constantinople that Chrysostom should be condemned for having re-entered his see in opposition to an article of the Synod of Antioch held in the year 341 (an Arian synod). The other bishops had neither the authority nor the courage to give a formal judgment. All they could do was to urge the emperor to sign a new decree of exile. A double attempt on Chrysostom's life failed. On Easter Eve, 404, when all the catechumens were to receive baptism, the adversaries of the bishop, with imperial soldiers, invaded the baptistery and dispersed the whole congregation. At last Arcadius signed the decree, and on 24 June, 404, the soldiers conducted Chrysostom a second time into exile.
Exile and death
They had scarcely left Constantinople when a huge conflagration destroyed the cathedral, the senate-house, and other buildings. The followers of the exiled bishop were accused of the crime and prosecuted. In haste Arsacius, an old man, was appointed successor of Chrysostom, but was soon succeeded by the cunning Atticus. Whoever refused to enter into communion with them was punished by confiscation of property and exile. Chrysostom himself was conducted to Cucusus, a secluded and rugged place on the east frontier of Armenia, continually exposed to the invasions of the Isaurians. In the following year he had even to fly for some time to the castle of Arabissus to protect himself from these barbarians. Meanwhile he always maintained a correspondence with his friends and never gave up thehope of return. When the circumstances of his deposition were known in the West, the pope and the Italian bishops declared themselves in his favour. Emperor Honorius and Pope Innocent I endeavoured to summon a new synod, but their legates were imprisoned and then sent home. The pope broke off all communion with the Patriarchs of Alexandria, Antioch (where an enemy of Chrysostom had succeeded Flavian), and Constantinople, until (after the death of Chrysostom) they consented to admit his name into the diptychs of the Church. Finally all hopes for the exiled bishop had vanished. Apparently he was living too long for his adversaries. In the summer, 407, the order was given to carry him to Pithyus, a place at the extreme boundary of the empire, near the Caucasus. One of the two soldiers who had to lead himcaused him all possible sufferings. He was forced to make long marches, was exposed to the rays of the sun, to the rains and the cold of the nights. His body, already weakened by several severe illnesses, finally broke down. On 14 September the party were at Comanan in Pontus. In the morning Chrysostom had asked to rest there on the account of his state of health. In vain; he was forced to continue his march. Very soon he felt so weak that they had to return toComana. Some hours later Chrysostom died. His last words were: Doxa to theo panton eneken (Glory be to God for all things) (Palladius, xi, 38). He was buried at Comana. On 27 January, 438, his body was translated to Constantinople with great pomp, and entombed in the church of the Apostles where Eudoxia had been buried in the year 404 (see Socrates, VII, 45; Constantine Prophyrogen., "Cæremoniale Aul Byz.", II, 92, in P.G., CXII, 1204 B


Luke 7: 1 - 10
1 After he had ended all his sayings in the hearing of the people he entered Caper'na-um.

2 Now a centurion had a slave who was dear to him, who was sick and at the point of death.

3 When he heard of Jesus, he sent to him elders of the Jews, asking him to come and heal his slave.

4 And when they came to Jesus, they besought him earnestly, saying, "He is worthy to have you do this for him,

5 for he loves our nation, and he built us our synagogue."

6 And Jesus went with them. When he was not far from the house, the centurion sent friends to him, saying to him, "Lord, do not trouble yourself, for I am not worthy to have you come under my roof;

7 therefore I did not presume to come to you. But say the word, and let my servant be healed.

8 For I am a man set under authority, with soldiers under me: and I say to one, `Go,' and he goes; and to another, `Come,' and he comes; and to my slave, `Do this,' and he does it."

9 When Jesus heard this he marveled at him, and turned and said to the multitude that followed him, "I tell you, not even in Israel have I found such faith."

10 And when those who had been sent returned to the house, they found the slave well.








Radio Vaticana report: Pope Benedict told the many thousands gathered for the Sunday Angelus at Castelgandolo that while we are sinners God still loves us.
"How can we not open our hearts to the certainty that, while we are sinners we are loved by God?", was the question Pope Benedict posed to the many hundreds of people gathered in the Courtyard of the papal summer residence at Castelgandolfo where he commented on today's Gospel and the three parables of mercy”.
In today’s Gospel Jesus speaks of the rejoicing in heaven which accompanies the return of sinners to the house of the Father. Focusing in particular on the "Prodigal Son", Pope Benedict XVI recalled that God the father "never tires of coming to meet us, he always travels first to the road that separates us from Him." The repentance of the son, who faces an "inner pilgrimage" to return "home to himself and his father," said the Pope, "is the measure of faith and with it a return to the truth."
Then, continued the Holy Father, when the elder son is angered by the festive reception given to his brother, it is the father who reminds him "you are always with me, but you had to celebrate because your brother was lost and is now found". Only faith, Pope Benedict XVI concluded, "can transform selfishness into joy and renew good relationships with others and with God."
After reciting the Angelus prayer the Pope greeted the many pilgrims who had gathered and the Pope could also be heard and seen on giant TV screens by thousands of people in St Peter’s Square:
“I welcome all the English-speaking pilgrims, especially the Bishops taking part in the ecumenical meeting sponsored by the Focolare Movement. I also greet the young people of the Don Bosco Oratory from Victoria, Gozo, Malta, and the Friends of the John Paul II Foundation from Saudi Arabia”.
The Pope also asked the faithful to accompany him in prayer on the visit he will make to the United Kingdom next week where he will beatify Cardinal John Henry Newman.


Asia News report: Protests against insulting the Qur’an continue in India. In predominantly Muslim areas, a mob burns a church and a school. At least 11 people, including demonstrators and a police agent, are killed. The authorities impose a curfew. Christians condemn the violence.
New Delhi (AsiaNews) – Muslim extremists set fire to a Church and to a Christian school in Punjab in reaction to the proposed Qur‘an burning by Rev Terry Jones, a US clergyman, in order to commemorate 9/1, an action he later abandoned but still caused protests among Muslims and anti-Christian violence. In India, the latter have taken a distinctly political and separatist tone. The resulting incidents with police left 11 people dead. The Christian Society Mission School was set on fire this morning in Tangmarg, near Gulmarg. Rumours had already spread that it might be targeted but the authorities ignored them. When fire fighters tried to the wood-made church, they were stopped by a mob. The entire building burnt to the ground but students were not hurt.

However, this was not the only act of violence. Demonstrators also stormed a government building and clashed with police. Seven people were killed, including a police officer. Four more people died in earlier protests.

“The [church] fire was fuelled by both rumours of an alleged burning of the Qur‘an and the political situation” in the state, Mgr Peter Celestine, bishop of Jammu-Srinagar, told AsiaNews. “Witnesses said that hundreds of people were on streets yesterday night.” From there, they “barged into the school building and set it ablaze. Curfew has been imposed.”

Anti-government Islamic protests are commonplace in the state. At least 70 demonstrators have been killed by police in the past three months. The ‘Burn-the-Qur‘an’ issue was just a pretext to vent anti-government feelings.

“The proposal to burn the Qur‘an’, even though it was abandoned, created a very tense situation. Fear and anxiety are widespread. Christians constitute only 0.0014 per cent of the population. So far, we have had cordial relations with our Muslim brothers and the authorities, but this initiative is cause for concern,” the bishop said.

In Punjab last night, an angry crowd burnt a church and various cars parked in Loha Bazar in the city of Malerkotla, Sangrur District, a predominantly Muslim area, because of Rev Jones’ proposal. The authorities have imposed a curfew until 6 pm fearing more violence.

The Global Council of Indian Christians (GCIC) condemned the church burning. For its president Sajan K. George, “World’s leaders and media” must “show the same kind of outspoken condemnation when radical actions, on an equal or larger scale [than the abandoned plan to burn the Qur‘an], are committed against peace-loving Christians. We plead with the Federal Home minister of India and the [state and federal] governments to show their magnanimity” and condemn “the mindless violence against Christians in Punjab.”

“The GCIC feels bad about hearing that in Malerkotla the decade-old harmony was broken. I just wish this were an isolated case and the fire did not spread elsewhere,” George added.‘Burn-the-Qur‘an’-proposal-19445.html


Cath News report: Father Bernhard Philberth, a German-born priest who made his name in Europe as an independent physicist, inventor and environmentalist, has died of pneumonia in Melbourne, aged 83.

Father Philberth and his younger brother, Karl, were unique as scientists and theologians: between them they had more than 100 patents in nuclear and electro-physics; and both were ordained priests in their mid-40s after the Vatican granted them special dispensation from the normal studies for the priesthood, according to an obituary in The Age.

Bernhard Philberth first came to Australia after his ordination at the request of the federal government, which sought his advice about research in Antarctica. For many years he alternated between Australia and Germany before settling permanently in Melbourne in 1993. Following a heart attack in 1999, he was no longer able to travel.

Amogn his work as a scientist in the 1960s involved driving a project to investigate the disposal of radioactive waste in the world's deep, stable ice caps, while brother Karl headed an international thermal drilling program in Greenland that was part of the overall radioactive waste program.

Born in Traunstein, a town in south-eastern Bavaria, Philberth's teenage years were overshadowed by World War II. He read voraciously and made his first invention aged 13. Towards the end of the war he and his classmates were enlisted in an anti-aircraft defence unit, and after the war he decided to study physics.

His work on radioactive waste under the ice caps as well as that on many inventions on his own and with his brother, writing of several books and scientific papers, and consulting work for the Vatican prevented him from studying for the priesthood, which had been his dream from childhood.


Independant Catholic News report; Brother Andy Joyce, O.Carm, made his first profession of vows as a Carmelite friar, at Aylesford Priory in Kent on Saturday, 11 September.
Following a rite originating in the Middle Ages, Andy's profession of vows of poverty, chastity and obedience, was made into the hands of the Prior Provincial of the British Province, Fr Wilfrid McGreal, O.Carm.
Andy entered the Carmelite Order as a novice in the autumn of 2009. Since then his initial formation has been overseen by the Novice Director and former Prior General of the Order, Fr Joseph Chalmers, O.Carm.
The rite of profession, which took place during a celebration of the Eucharist, was attended by the Aylesford community of friars where Andy has lived for the last year, and brothers from other houses of the British Province. Andy's mother, twin brother, sister, aunt and nephews also attended his special day.
Also in attendance were a large number of Andy's friends from the Catholic Association, which - together with partners including the British Province of Carmelites - organises pilgrimages to Lourdes every August. Andy, as a former nurse, is deeply involved in the life of the pilgrimage.
After a short holiday, Andy will be joining the community of Carmelite friars in York in late September.
To see a short video of the rite of profession and a video interview Andy gave the evening before his profession, see: New Carmelite friar professed at Ayelsford
Brother Andy Joyce, O.Carm, made his first profession of vows as a Carmelite friar, at Aylesford Priory in Kent on Saturday, 11 September.
Following a rite originating in the Middle Ages, Andy's profession of vows of poverty, chastity and obedience, was made into the hands of the Prior Provincial of the British Province, Fr. Wilfrid McGreal, O.Carm.
Andy entered the Carmelite Order as a novice in the autumn of 2009. Since then his initial formation has been overseen by the Novice Director and former Prior General of the Order, Fr. Joseph Chalmers, O.Carm.
The rite of profession, which took place during a celebration of the Eucharist, was attended by the Aylesford community of friars where Andy has lived for the last year, and brothers from other houses of the British Province. Andy's mother, twin brother, sister, aunty and nephews also attended his special day.
Also in attendance were a large number of Andy's friends from the Catholic Association, which - together with partners including the British Province of Carmelites - organises pilgrimages to Lourdes every August. Andy, as a former nurse, is deeply involved in the life of the pilgrimage.
After a short holiday, Andy will be joining the community of Carmelite friars in York in late September.
To see more pictures, a short video of the rite of profession and a video interview Andy gave the evening before his profession, see:


Agenzia Fides REPORT – "After 25 years of war, we need to find a political solution," Fides was told by Bishop Edward Hiiboro Kussala of Tombura-Yambo, in southern Sudan, where last week there was a meeting of the Regional Conference of Religious Leaders on the impact of the Lord's Resistance Army (LRA).

Bishop Kussala reports that "the meeting was attended by delegations from the four countries - Uganda, Sudan, Democratic Republic of Congo, and Central Africa – who are affected by the actions of the LRA, a total of 60 representatives. In addition to representatives of the Catholic Church, there were those of other Christian denominations and Muslims." After the meetings, a document was issued asking the governments of the four countries affected by the LRA's activity to find a political solution to the crisis.

In June 2008, after the failure of peace talks between the Ugandan government and the LRA held in Juba, the capital of Southern Sudan, the region's governments took the road of military action (see Fides 4/6/2008) to put an end to incursions by guerrillas who have now moved from northern Uganda (the birthplace of the movement) to the northeast of the DRC, southern Sudan, and eastern Central Africa. Despite the deployment of military contingents in Congo, Uganda, and Central Africa, the LRA rebels continue to attack civilians in affected areas. In the Diocese of Tombura-Yambo alone, 7 parishes have been hard hit.

"I reiterated the need to find a political solution to the LRA problem in my meeting with the Ugandan Defense Minister, whom I met with yesterday," Bishop Kussala told Fides. He also mentioned that "the LRA leader, Kony, has sent me a letter which was delivered to various other regional and international figures (including the UN Secretary General), saying that he is willing to enter into peace talks once more."

“Let's not close the door on negotiations,” concluded the Bishop of Tombura-Yambo.


CNA report: Sister Elizabeth Ann O’Reilly and Dr. Katie O’Reilly are identical twins. Growing up in New Orleans, they both enjoyed science and both considered careers in medicine. However, in college both had spiritual conversions that led them on different, yet often parallel, paths. Despite their different vocations, major events in their lives have occurred at about the same time.

“The year I got my white coat, my second year in medical school, she got her habit,” Dr. O’Reilly said. “The year I got married she professed her final vows.”

“And the same year she started medical school, I began convent,” Sister Elizabeth Ann said. “Both take eight to 10 years.”

They arrived in Central Texas a month apart, living their vocations in different ways. Sister Elizabeth Ann was among eight Dominican Sisters of Mary, Mother of the Eucharist who arrived in August 2009 from the motherhouse in Ann Arbor, Mich., at the invitation of Bishop Gregory Aymond, who is now archbishop of New Orleans. She works at the diocesan Pastoral Center, helping to expand the presence of the sisters in the diocese.

Dr. O’Reilly works for LitePath, a group of pathologists that contract with area hospitals, including Seton Medical Center Hays in Kyle, where she offices. She and her husband Doug Consiglio are parents to eight-month-old Theresa.

In high school, they forged their own identities and when it came time to choose a college, they went their separate ways.

They joke that they took different paths because Dr. O’Reilly attended a Jesuit university –– Loyola University New Orleans –– while Sister Elizabeth Ann attended a Franciscan university –– the Franciscan University of Steubenville in Ohio.

The separation was hard on Dr. O’Reilly.

“When she left, people called me ‘water works,’” she said, recalling all the tears after being separated from her twin for the first time. “I was thinking of how different things would be.”

When Sister Elizabeth Ann entered convent, the separation seemed more permanent to Dr. O’Reilly. However, she soon realized their different vocations did not separate them.

“Even though she’s a sister, she’s still my sister,” Dr. O’Reilly said. “I realized God gives the family graces when he takes away a sibling.”

That grace led the two of them to grow deeper in their faith. The two continue to support each other in their vocations as well as in their spiritual lives.

“We are best friends, even when we are separated,” Sister Elizabeth Ann said. “The conversion experience allowed me to change paths because I let God use the gifts I have.”

Despite the fact that she has been Sister Elizabeth Ann for several years, sometimes Dr. O’Reilly uses her given name –– Carey –– although she quickly corrects herself in the same sentence. Sister Elizabeth Ann realizes old habits die hard –– especially since they’ve been together since before they were born.

Dr. O’Reilly feels blessed to have her sister as a spiritual role model.

“There was a period when I questioned my faith and didn’t go to Mass,” said Dr. O’Reilly. “But her faith is rock solid.”

Their faith was tested as their parents divorced when they were 16. Their brothers were 18 and 12. The two brothers drifted apart after leaving home but have recently become close to their sisters.

“My sister’s faith was incredible,” said Dr. O’Reilly. “Because of the strength of her faith, my faith was strengthened and it continues to grow.”

Sister Elizabeth Ann said she knows she can count on her sister for support and to always be there for her the way the sisters in her religious community are. She greatly admires her sister’s dedication to her vocation as a wife, mother and doctor.

“She gets up very early but is always so joyous in the sacrifices she makes for the people she loves,” said Sister Elizabeth Ann. “The love for her spouse and child makes me want to love Christ more and sacrifice joyfully.”

Sister Elizabeth Ann said her sister is also a good role model.

“One time I was watching Theresa all day and it was time for vespers,” Sister Elizabeth said. “I was tired and didn’t feel like it. But I remembered how my sister gives the sacrifice of time and I thought, ‘I want to be like that.’ It’s very concrete.”

“Except it doesn’t feel like sacrifice,” noted Dr. O’Reilly. “It’s a gift.”

The foundation for both women is God. Dr. O’Reilly likes working at a Catholic hospital because she can attend daily Mass and take time during the day for prayer in the chapel. She also has benefited from her sister’s wisdom, which comes from her deep spirituality.

“There are troubled times in life when only a sibling can understand,” Dr. O’Reilly said. “She’s very wise. It comes from prayer and faith. Any time I come to her with an issue she gives me the wisest advice.”

Sister Elizabeth Ann said her sibling supports her through prayer and by simply living her vocation.

“She’s a faithful reminder that in those moments when I’m tired, my sister is busy being a doctor, wife and mother,” said Sister Elizabeth Ann. “It makes it easier for me give of myself to my vocation.”


St. Ailbe


Feast: September 12

Information: Feast Day: September 12

Bishop of Emly in Munster (Ireland); d. about 527, or 541. It is very difficult to sift out the germs of truth from among the mass of legends which have gathered round the life of this Irish saint. Beyond the fact, which is itself disputed, that he was a disciple of St. Patrick and was probably ordained priest by him, we know really nothing of the history of St. Ailbe. Legend says that in his infancy he was left in the forest to be devoured by the wolves, but that a she-wolf took compassion upon him and suckled him. Long afterwards, when Ailbe was bishop, an old she-wolf, pursued by a hunting party, fled to the Bishop and laid her head upon his breast. Ailbe protected his old foster-mother, and every day thereafter she and her little ones came to take their food in his hall. TheActs of St. Ailbe are quite untrustworthy; they represent Ailbe as preaching in Ireland before St. Patrick, but this is directly contradicted by St. Patrick's biographer, Tirechan. Probably the most authentic information we possess about Ailbe is that contained in Cuimmon's eulogium: Ailbe loved hospitality. The devotion was not untruthful. Never entered a body of clay one that was better as to food and raiment. His feast, which is 12 September, is kept throughout Ireland as a greater double.


Exodus 32: 7 - 11, 13 - 14
7 And the LORD said to Moses, "Go down; for your people, whom you brought up out of the land of Egypt, have corrupted themselves;
8 they have turned aside quickly out of the way which I commanded them; they have made for themselves a molten calf, and have worshiped it and sacrificed to it, and said, `These are your gods, O Israel, who brought you up out of the land of Egypt!'"
9 And the LORD said to Moses, "I have seen this people, and behold, it is a stiff-necked people;
10 now therefore let me alone, that my wrath may burn hot against them and I may consume them; but of you I will make a great nation."
11 But Moses besought the LORD his God, and said, "O LORD, why does thy wrath burn hot against thy people, whom thou hast brought forth out of the land of Egypt with great power and with a mighty hand?
13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou didst swear by thine own self, and didst say to them, `I will multiply your descendants as the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it for ever.'"
14 And the LORD repented of the evil which he thought to do to his people.

Psalms 51: 3 - 4, 12 - 13, 17, 19
3 For I know my transgressions, and my sin is ever before me.
4 Against thee, thee only, have I sinned, and done that which is evil in thy sight, so that thou art justified in thy sentence and blameless in thy judgment.
12 Restore to me the joy of thy salvation, and uphold me with a willing spirit13 Then I will teach transgressors thy ways, and sinners will return to thee.
17 The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, thou wilt not despise.
19 then wilt thou delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on thy altar.

Timothy 1: 12 - 17
12 I thank him who has given me strength for this, Christ Jesus our Lord, because he judged me faithful by appointing me to his service,
13 though I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief,
14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.
15 The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners. And I am the foremost of sinners;
16 but I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience for an example to those who were to believe in him for eternal life.
17 To the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.

Luke 15: 1 - 10

1 Now the tax collectors and sinners were all drawing near to hear him.
2 And the Pharisees and the scribes murmured, saying, "This man receives sinners and eats with them."
3 So he told them this parable:
4 "What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it?
5 And when he has found it, he lays it on his shoulders, rejoicing.
6 And when he comes home, he calls together his friends and his neighbors, saying to them, `Rejoice with me, for I have found my sheep which was lost.'
7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
8 "Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it?
9 And when she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin which I had lost.'
10 Just so, I tell you, there is joy before the angels of God over one sinner who repents."