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Sunday, January 12, 2014

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2014

SUNDAY MASS ONLINE : JAN. 12, 2014 - BAPTISM OF OUR LORD

POPE FRANCIS BAPTIZES 32 CHILDREN "...JESUS TOLD US TO GO INTO ALL THE WORLD TO BAPTIZE"

(Vatican Radio) Pope Francis baptized 32 children on Sunday, the Feast of the Baptism of the Lord. The celebration took place, as is customary, in the Sistine Chapel. 

 Included among those baptized by the Holy Father were primarily the new-born children of Vatican employees. 

In his homily at the Mass, Pope Francis noted that Jesus Himself had no need of Baptism, but that with His Divinity, united to His human body, Jesus blessed the waters and gave them the ability to be used in Baptism. Ascending into Heaven, the Lord commanded His followers to go into the world to baptize – a command that the Church fulfils even to the current day. 

The children baptized today, he said, are a link in the chain; in time, they will return to have their own children baptized. This implies a duty on the part of parents, the duty of transmitting the Faith to their children, so that they in turn can pass it along to their children. 

The Holy Father concluded his homily with a special word of affection for the newly baptized children. “Today the choir sings,” he said, “but the most beautiful choir is [the choir] of children” making noise. He continued, “Some are crying, because they are uncomfortable, or because they are hungry. If they are hungry, mothers, give them something to eat... they are the central figures, the protagonists [of this celebration].” It was with this “awareness of being the transmitters of faith” that Pope Francis continued on to the ceremony of Baptism. 

Below, please find Vatican Radio's translation of the complete text of Pope Francis’ homily at the Solemn Mass for the Feast of the Baptism of the Lord: 

Jesus did not need to be baptized, but the first theologians say that, with His body, with His divinity, in the Baptism He blessed all the waters, so that water would have the power to give baptism. And then, before ascending to Heaven, Jesus told us to go into all the world to baptize. And from that day until the present day, this has been an unbroken chain: they baptized their children, and their children [baptized] their children, and their children [and so on]... And even today this chain continues.

These children are a link in a chain. You parents have the baby boy or girl to be baptized, but in a few years it will be they who will have a baby to be baptized, or a grandchild... And so goes the chain of faith! What does this mean? I would just tell you this: you are the ones that transmit the faith, the transmitters, you have a duty to pass on the faith to these children. It 's the most beautiful legacy that you leave to them: the faith! Only this. Today, take this thought home with you. We must be transmitters of the faith. Think about this, always think of how to transmit the faith to the children.

Today the choir is singing; but the most beautiful choir that of the children, who are making noise... Some cry because they are not comfortable, or because they are hungry: if they are hungry, moms, give them something to eat, calmly, because they are the central figures, the protagonists [of this celebration]. And now, with this awareness of being transmitters of the faith, let us continue the ceremony of Baptism.
Text from Vatican Radio 
THE SACRAMENT OF BAPTISM
1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),4 and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."5
IMAGE: Giovanni Bellini (Venice, c. 1432 - Venice, 1516) Baptism of Christ 1501)
I. WHAT IS THIS SACRAMENT CALLED?
1214 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature."6

1215 This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God."7
1216 "This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding . . . ."8 Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself:9

Baptism is God's most beautiful and magnificent gift. . . .We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship.10
II. BAPTISM IN THE ECONOMY OF SALVATION
Prefigurations of Baptism in the Old Covenant
1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water, the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:

Father, you give us grace through sacramental signs,
which tell us of the wonders of your unseen power.In Baptism we use your gift of water,
which you have made a rich symbol
of the grace you give us in this sacrament.11
1218 Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "overshadowed" by the Spirit of God:12

At the very dawn of creation
your Spirit breathed on the waters,
making them the wellspring of all holiness.13
1219 The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water":14

The waters of the great flood
you made a sign of the waters of Baptism,
that make an end of sin and a new beginning of goodness.15
1220 If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.
1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:

You freed the children of Abraham from the slavery of Pharaoh,
bringing them dry-shod through the waters of the Red Sea,
to be an image of the people set free in Baptism.16
1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.
Christ's Baptism
1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan.17After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you."18
1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness."19 Jesus' gesture is a manifestation of his self-emptying.20 The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son."21
1225 In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized.22 The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life.23 From then on, it is possible "to be born of water and the Spirit"24 in order to enter the Kingdom of God.

See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved.25
Baptism in the Church
1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.27 Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."28
1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.29
The baptized have "put on Christ."30 Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies.31
1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect.32 St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."33
III. HOW IS THE SACRAMENT OF BAPTISM CELEBRATED?
Christian Initiation
1229 From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.
1230 This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period ofcatechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation.
1231 Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here.
1232 The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps."34 The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA).35 The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual."36
1233 Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist.37 In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation.38
The mystagogy of the celebration
1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.
1235 The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.
1236 The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.
1237 Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism.39
1238 The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit."40
1239 The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.
1240 In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.
1241 The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king.41
1242 In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.
1243 The white garment symbolizes that the person baptized has "put on Christ,"42 has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world."43
The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father."
1244 First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb"44 and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them."45 The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.
1245 The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.
IV. WHO CAN RECEIVE BAPTISM?
1246 "Every person not yet baptized and only such a person is able to be baptized."46
The Baptism of adults
1247 Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.
1248 The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be "a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites."47
1249 Catechumens "are already joined to the Church, they are already of the household of Christ, and are quite frequently already living a life of faith, hope, and charity."48"With love and solicitude mother Church already embraces them as her own."49
The Baptism of infants
1250 Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called.50 The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.51
1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them.52
1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized.53
Faith and Baptism
1253 Baptism is the sacrament of faith.54 But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!"
1254 For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.
1255 For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life.55 Their task is a truly ecclesial function (officium).56 The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism.
V. WHO CAN BAPTIZE?
1256 The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon.57 In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize58 , by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation.59
VI. THE NECESSITY OF BAPTISM
1257 The Lord himself affirms that Baptism is necessary for salvation.60 He also commands his disciples to proclaim the Gospel to all nations and to baptize them.61Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.62 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.
1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.
1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.
1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery."63 Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.
1261 As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them,"64 allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.
VII. THE GRACE OF BAPTISM
1262 The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit.65
For the forgiveness of sins . . .
1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin.66 In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.
1264 Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ."67 Indeed, "an athlete is not crowned unless he competes according to the rules."68
"A new creature"
1265 Baptism not only purifies from all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature,"69member of Christ and co-heir with him,70 and a temple of the Holy Spirit.71
1266 The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
- enabling them to believe in God, to hope in him, and to love him through the theological virtues;
- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.

Incorporated into the Church, the Body of Christ
1267 Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another."72 Baptism incorporates us into the Church. From the baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all baptized into one body."73
1268 The baptized have become "living stones" to be "built into a spiritual house, to be a holy priesthood."74 By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are "a chosen race, a royal priesthood, a holy nation, God's own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light."75 Baptism gives a share in the common priesthood of all believers.
1269 Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us.76 From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders,77 holding them in respect and affection.78 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church.79
1270 "Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God.80
The sacramental bond of the unity of Christians
1271 Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church."81"Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn."82
An indelible spiritual mark . . .
1272 Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation.83 Given once for all, Baptism cannot be repeated.
1273 Incorporated into the Church by Baptism, the faithful have received the sacramental character that consecrates them for Christian religious worship.84 The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity.85
1274 The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption."86 "Baptism indeed is the seal of eternal life."87 The faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith,"88 with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.
IN BRIEF
1275 Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ's Body and Blood for his transformation in Christ.
1276 "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt 28:19-20).
1277 Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism.
1278 The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.
1279 The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ.
1280 Baptism imprints on the soul an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship. Because of the character Baptism cannot be repeated (cf. DS 1609 and DS 1624).
1281 Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, can be saved even if they have not been baptized (cf. LG 16).
1282 Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.
1283 With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God's mercy and to pray for their salvation.



1284 In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."
CATECHISM OF THE CATHOLIC CHURCH

"LET US ALLOW OURSELVES TO BE INVADED BY THE LOVE OF GOD" POPE FRANCIS

(Vatican Radio) “Every child who is born is a gift of joy and of hope, and every child who is baptized is a miracle of the faith and a feast for the family of God.”

Those were the words of Pope Francis on Sunday, as he greeted the tens of thousands of pilgrims gathered in St. Peter’s Square for the weekly Angelus address. 

 Pope Francis spoke about Sunday’s Gospel passage concerning the Baptism of Jesus in the Jordan. When Jesus was baptized by John, “the heavens were opened for Him.” The Holy Father dwelt on this theme of the opening of the heavens. “If the heavens remain closed, our horizons in this earthly life are dark, without hope. On the other hand, celebrating Christmas, the faith again has given us the certainty that the heavens have been pierced with the coming of Jesus... The manifestation of the Son of God on earth marks the beginning of the great time of mercy.” God, he said, “gives us in Christ the guarantee of an indestructible love.”

The Holy Father continued, saying that we, too, can see the Heavens opened, “if we allow ourselves to be invaded by the love of God, which is given to us for the first time in Baptism, by means of the Holy Spirit.” And he repeated, “Let us allow ourselves to be invaded by the love of God! This is the great time of mercy!”

When Christ, Who had no need of baptism, received the baptism of repentance of John the Baptist, He was in solidarity with “the penitent people.” It is precisely because “He shared our condition, our poverty” that Jesus received the approbation of God the Father: “This is my beloved Son, with Whom I am well pleased.” “Sharing,” the Pope said, “is the true way of love.” By sharing our condition, Jesus made us His brothers, and together with Him, makes us sons of God the Father. 

“Doesn’t it seem like we need an increase of fraternal sharing and of love in our time?” the Pope asked. “Doesn’t it seem like we all need an increase of charity?” Not a disinterested charity, he explained, “but a charity that shares, that cares for the hardship and the suffering of the brother.”

He concluded his Angelus address with a prayer that the Holy Virgin Mary would, through her intercession, “support us in our duty of following Christ along the way of faith and charity, the way traced out in our Baptism.”

At the conclusion of the Angelus prayer, the Holy Father greeted pilgrims from around the world, with a special greeting for parents who are preparing their children for Baptism.

Finally, Pope Francis made the long-awaited announcement of the names of the first group of new Cardinals who will be created at the upcoming consistory in February. For a complete list of the new Cardinals-elect, please see the full story on our website. 


Text from Vatican Radio 

POPE FRANCIS ANNOUNCES 19 NEW CARDINALS

(Vatican Radio) After the Angelus on Sunday, Pope Francis announced the names of those who will be created Cardinals at the upcoming Consistory. 

Below, please find the full text of the Holy Father’s announcement:

As was previously announced, on February 22, the Feast of the Chair of Peter, I will have the joy of holding a Consistory, during which I will name 16 new Cardinals, who, coming from 12 countries from every part of the world, represent the deep ecclesial relationship between the Church of Rome and the other Churches throughout the world. The following day [February 23] I will preside at a solemn concelebration with the new Cardinals, while on February 20 and 21 I will hold a Consistory with all the Cardinals to reflect on the theme of the family.

Here are the names of the new Cardinals: 

1. Pietro Parolin, Titular Archbishop of Acquapendente, Secretary of State

2. Lorenzo Baldisseri, Titular Archbishop of Diocleziana, Secretary General of the Synod of Bishops.

3. Gerhard Ludwig Műller, Archbishop-Bishop emeritus of Regensburg, Prefect of the Congregation for the Doctrine of the Faith.

4. Beniamino Stella, Titular Archbishop of Midila, Prefect of the Congregation for the Clergy. 

5. Vincent Nichols, Archbishop of Westminster (Great Britain).

6. Leopoldo José Brenes Solórzano, Archbishop of Managua (Nicaragua).

7. Gérald Cyprien Lacroix, Archbishop of Québec (Canada).

8. Jean-Pierre Kutwa, Archbishop of Abidjan (Ivory Coast).

9. Orani João Tempesta, O.Cist., Archbishop of Rio de Janeiro (Brazil).

10. Gualtiero Bassetti, Archbishop of Perugia-Città della Pieve (Italy).

11. Mario Aurelio Poli, Archbishop of Buenos Aires (Argentina).

12. Andrew Yeom Soo jung, Archbishop of Seoul (Korea).

13. Ricardo Ezzati Andrello, S.D.B., Archbishop of Santiago del Cile (Chile).

14. Philippe Nakellentuba Ouédraogo, Archbishop of Ouagadougou (Burkina Faso).

15. Orlando B. Quevedo, O.M.I., Archbishop of Cotabato (Philippines).

16. Chibly Langlois, Bishop of Les Cayes (Haïti).

Together with them, I will join to the Members of the College of Cardinals three Archbishops emeriti distinguished for their service to the Holy See and to the Church. 

They are: 

1. Loris Francesco Capovilla, Titular Archbishop of Mesembria.

2. Fernando Sebastián Aguilar, C.M.F., Archbishop emeritus of Pamplona.

3. Kelvin Edward Felix, Archbishop emeritus of Castries. 

Let us pray for the new Cardinals, that vested in the virtues and the sentiments of the Lord Jesus, the Good Shepherd, they might be able to help more effectively the Bishop of Rome in his service to the universal Church. 


Text from Vatican Radio website 

2014

SUNDAY MASS ONLINE : JAN. 12, 2014 - BAPTISM OF OUR LORD

Feast of the Baptism of the Lord
Lectionary: 21

Reading 1                 IS 42:1-4, 6-7

Thus says the LORD:
Here is my servant whom I uphold,
my chosen one with whom I am pleased,
upon whom I have put my spirit;
he shall bring forth justice to the nations,
not crying out, not shouting,
not making his voice heard in the street.
a bruised reed he shall not break,
and a smoldering wick he shall not quench,
until he establishes justice on the earth;
the coastlands will wait for his teaching.

I, the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
to open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.

Responsorial Psalm PS 29:1-2, 3-4, 3, 9-10

R/ (11b) The Lord will bless his people with peace.
Give to the LORD, you sons of God,
give to the LORD glory and praise,
Give to the LORD the glory due his name;
adore the LORD in holy attire.
R/ The Lord will bless his people with peace.
The voice of the LORD is over the waters,
the LORD, over vast waters.
The voice of the LORD is mighty;
the voice of the LORD is majestic.
R/ The Lord will bless his people with peace.
The God of glory thunders,
and in his temple all say, “Glory!”
The LORD is enthroned above the flood;
the LORD is enthroned as king forever.
R/ The Lord will bless his people with peace.

Reading 2               ACTS 10:34-38

Peter proceeded to speak to those gathered
in the house of Cornelius, saying:
“In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.
You know the word that he sent to the Israelites
as he proclaimed peace through Jesus Christ, who is Lord of all,
what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.”

Gospel                      MT 3:13-17

Jesus came from Galilee to John at the Jordan
to be baptized by him.
John tried to prevent him, saying,
“I need to be baptized by you,
and yet you are coming to me?”
Jesus said to him in reply,
“Allow it now, for thus it is fitting for us
to fulfill all righteousness.”
Then he allowed him.
After Jesus was baptized,
he came up from the water and behold,
the heavens were opened for him,
and he saw the Spirit of God descending like a dove
and coming upon him.
And a voice came from the heavens, saying,
“This is my beloved Son, with whom I am well pleased.”

TODAY'S SAINT : JAN. 12 : ST. MARGUERITE BOURGEOYS

St. Marguerite Bourgeoys
FOUNDRESS, SISTERS OF THE CONGREGATION OF NOTRE-DAME
Feast: January 12 (Canada)


Information:
Feast Day:January 12
Born:17 April 1620, Troyes, France
Died:12 January 1700, Montreal,
Canada
Canonized:31 October 1982, by Pope
John Paul II
Major Shrine:Notre-Dame-de-Bon-Secours
Chapel, Montreal
Patron:Against poverty, loss of parents, people rejected by religious orders
MARGUERITE BOURGEOYS was born in Troyes, in the province of Champagne (France), on Good Friday, April 17, 1620. She was baptized on the same day in the church of Saint-Jean, a church that was located near her home. Marguerite was the sixth child in a family of twelve. Her parents were Abraham Bourgeoys and Guillemette Gamier, and she was privileged to grow up in a milieu that was middle class and thoroughly Christian.

Marguerite was nineteen years of age when she lost her mother. In the following year, 1640, in the course of a procession held on October 7 in honor of Our Lady of the Rosary, she had an unforgettable experience. Her eyes rested on a statue of the Blessed Virgin, and at that moment she felt inspired to withdraw from the world and to consecrate herself to the service of God. She registered, at once, as a member of the extern Congregation of Troyes, an association of young girls devoted to the charitable work of teaching children in the poor districts of the town. While engaged in this apostolate she learned about the foundation of Ville Marie (Montreal) in Canada. The year was 1642, and at that time she sensed a first call to missionary life. This call was rendered concrete in 1652 when she met Monsieur de Maisonneuve, founder and governor of the settlement begun in New France, who was in search of someone who would volunteer her services for the gratuitous instruction of the French and Indian children. Our Lady confirmed the call addressed to her: "Go, I will not forsake you", she said. Thus assured, Marguerite left Troyes in February, 1653, in a spirit of complete detachment. She arrived in Montreal on the following 16th of November, and without delay she set to work to promote the best interests of the colony. She is rightly considered co-foundress of Montreal, with the nurse, Jeanne Mance, and the master designer, Monsieur de Maisonneuve.

In order to encourage the colonists in their faith, she arranged for the restoration of the Cross on Mount Royal after it has been destroyed by hostile Indians, and she undertook the construction of a chapel dedicated to Notre-Dame de Bon Secours. Convinced of the importance of the family in the building of this new country, and perceiving the significance of the role to be exercised by women, she devoted herself to the task of preparing those whose vocation it would be to preside in a home. In 1658, in a stable which had been given to her by the governor for her use, she opened the first school in Montreal. She also organized an extern Congregation, patterned after the one which she had known in Troyes but adapted to the actual needs. In this way, she could respond to the needs of the women and young girls on whom much depended as far as the instruction of children was concerned. In 1659, she began receiving girls who were recommended by "les cures" in France, or endowed by       the King, to come to establish homes in Montreal, and she became a real mother to them. Thus were initiated a school system and a network of social services which gradually extended through the whole country, and which led people to refer to Marguerite as "Mother of the Colony".

On three occasions, Marguerite Bourgeoys made a trip to France to obtain help. As of
1658, the group of teachers who associated themselves       with her in her life of prayer, of heroic poverty, and of untiring devotedness to the service of others, presented the image of a religious institute. The Congregation de Notre-Dame received its civil charter from Louis XIV in 1671, and canonical approbation by decree of the Bishop of Quebec in 1676. The Constitutions of the Community were approved in 1698. The foundation having been assured, Sister Bourgeoys could leave the work to others. She died in Montreal on January 12, 1700, acknowledged for her holiness of life. Her last generous act was to offer herself as a sacrifice of prayer for the return to health of a young Sister. Forty members of the Congregation de Notre-Dame were there to continue her work.

On November 12, 1950 Pope Pius XII beatified Marguerite Bourgeoys. Canonizing her on October 31, 1982, Pope John Paul II gave the Canadian Church its first woman saint.


(Abridged from Vatican News Services)


SOURCE: http://www.ewtn.com/saintsHoly/saints/M/stmarguerbourg.asp#ixzz1jFxdl3cW

TODAY'S SAINT : JAN. 12 : ST. BERNARD OF CORLEONE

St. Bernard of Corleone
RELIGIOUS
Feast: January 12


Information:
Feast Day:January 12
Born:
1605, Sicily
Died:12 January 1667, Palermo
Canonized:10 June 2001, by Pope John Paul II
Saint Bernard was born on the island of Sicily in the year 1605. His father was a shoemaker and taught his son the ways of the trade. But it was difficult for the lively youth to interest himself in this work. Upon the death of his father, he immediately left the shop and, led by the love of adventure, he took up fencing. It was not long before he became quite adept at wielding the sword. His unusual vigor qualified him to challenge any comer to a contest.
As a youth and young adult he spent the greater part of his time in training and eagerly seized every opportunity to match swords with his countrymen.
Although this manner of life led him far away from God, nevertheless many noble characteristics were perceptible in St. Bernard. In taking up any quarrel he liked to defend old people and other helpless and defenseless persons against violence. He frequently made devout visits to a crucifix that was highly honored by the people, and provided that a lamp be kept burning before it. Moreover, he cherished great devotion towards Saint Francis of Assisi.
At one point, St. Bernard had been challenged to a duel, in the course of which he wounded his opponent mortally. In order to escape from his avengers, he sought refuge amongst the Capuchin Franciscans.
In order to atone for his sins, he begged for admission among the Capuchins as a lay brother, and on December 13, 1632 he entered the Franciscan novitiate. If in the past St. Bernard had yielded his bodily members to wayward purposes, he now used them as an atoning sacrifice unto salvation. It is reported that seven times a day he scourged himself to the blood. His sleep was limited to three hours on a narrow board, with a block of wood under his head. He fasted for the most part on bread and water. If anything delicious was placed before him, he would carry the food to his mouth so as to whet his appetite, and then lay it down without having tasted it. In spite of his austere life, he still undertook the most unpleasant and annoying tasks as being his due.
St. Bernard had an especially ardent devotion at prayer. St. Bernard cherished a special love for the Blessed Mary, and encouraged others to do the same. The Blessed Mother appeared to him and placed the Divine Child in his arms. Moreover, she gave him knowledge of the day of his death four months in advance. He died at Palermo on January 12, 1667.
His biographers stated that, attracted by the fame of his sanctity, there gathered for his burial so many people who raised their voices in praise of the deceased, that it was less a funeral cortège than a triumphal procession. Numerous miracles occurring at his grave promoted the cause of his beatification by pope Clement XIII in 1767 and subsequent canonization by pope John Paul II in 2001.

(Taken from Catholic Encyclopedia)


SOURCE: http://www.ewtn.com/saintsHoly/saints/B/stbernardofcorleone.asp#ixzz1jFxPXNfE


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