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Monday, May 30, 2016

Catholic News World : Monday May 30, 2016 - SHARE

2016


#PopeFrancis meets with Actors George Clooney, Richard Gere and Salma Hayek awarding them Medals for Peace


What is Memorial Day? Special #Prayers for #Soldiers and Families #MemorialDay

Pope Francis awarded Actors George Clooney and Richard Gere and actress Salma Hayek on Sunday, awarding them the “Olive Medal” for peace. The Vatican event was organized to promote the foundation Scholas Occurrentes (schools of encounter). Clooney said it enables “many different religions to speak of inclusion, because we know that hatred and fundamentalist attitudes are learned and inculcated.” George Clooney, Richard Gere and Salma Hayek were at the Vatican to promote the work of Scholas, a foundation inspired by Pope Francis. The foundation links technology with arts and sports in order to promote social integration and the culture of encounter for peace. It is in 82 countries with a web of over 400,000 schools and educational networks. Its mission is to achieve the integration of communities, with a special focus on the poorer ones. It works with all kinds of schools, both public and private, and of all religious affiliations. According to its website, Scholas is an International Organization founded in 2013 and operating  under the Vatican, which “connects technology with arts and sports in order to promote social integration and the culture of encounter for peace.”


Free Recipe in honor of #StJoanofArc - #FrenchToast and Cotignac (Pears)

To make this dish more commemorative, the toast should be served with cotignac, a French quince marmalade paste that is an Orleans specialty. This extraordinary preserve was once flavored with musk and presented as a gift to visiting royalty. When Joan came to lift the siege of Orleans, cotignac was the first gift presented to her. Quinces or winter pears were one of the most popular fruits of the middle ages. The fruit is extremely sour and was primarily used in jams and marmalades.  The best quinces come from Portugal and the Portuguese for quince is marmalo. Marmalade is based on the word marmalo since the first marmalade was made with quinces.
 
Pain Perdu (French Toast)
Ingredients
 
2 eggs
3 TB sugar
1 cup milk
dash of nutmeg
 
3  TB butter
2 medium slices of bread
powdered sugar for dusting toast

 
Instructions
 
  1. Beat together egg and sugar; add milk and nutmeg.
  2. Dip slices of bread in the egg mixture then fry in hot butter until browned on each side
  3. Dust toast with powdered sugar
Cotignac
Ingredients
 

10 quinces or Pears
4 oranges, pealed, and pips removed
 
1 to 2 cups sugar
water
 
Instructions
  1. Wash the quinces to remove the 'bloom', then chop and place in a pot. Add the lemon juice and apple pips. Add enough water to barely float the fruit - at most, barely cover the quinces.
  2. Peel, core and slice quinces.
  3. Put 4  peeled, sliced and cored quinces  into a pan with water not quite covering them. Bring them to the boil and cook for 30 minutes.
  4. Strain through a colander, then the resulting juice through 2 thicknesses of muslin to extract as much juice as possible.
  5. In the quince juice cook another 6  peeled, sliced and cored quinces, prepared oranges, skinned and  Simmer for 1 hour, and put the mixture through a sieve, so as to obtain a thick puree; weigh the puree, add an equal quantity of sugar, return to the pan and cook until the mixture begins to come away from the sides.
  6. Allow to cool and store in jars and refrigerate.
Shared from medadvocates

Today's Mass Readings and Video : Monday May 30, 2016


Monday of the Ninth Week in Ordinary Time
Lectionary: 353


Reading 12 PT 1:2-7

Beloved:
May grace and peace be yours in abundance
through knowledge of God and of Jesus our Lord.

His divine power has bestowed on us
everything that makes for life and devotion,
through the knowledge of him
who called us by his own glory and power.
Through these, he has bestowed on us
the precious and very great promises,
so that through them you may come to share in the divine nature,
after escaping from the corruption that is in the world
because of evil desire.
For this very reason,
make every effort to supplement your faith with virtue,
virtue with knowledge, knowledge with self-control,
self-control with endurance, endurance with devotion,
devotion with mutual affection, mutual affection with love.

Responsorial PsalmPS 91:1-2, 14-15B, 15C-16

R. (see 2b) In you, my God, I place my trust.
You who dwell in the shelter of the Most High,
who abide in the shadow of the Almighty,
Say to the LORD, “My refuge and my fortress,
my God, in whom I trust.”
R. In you, my God, I place my trust.
Because he clings to me, I will deliver him;
I will set him on high because he acknowledges my name.
He shall call upon me, and I will answer him;
I will be with him in distress.
R. In you, my God, I place my trust.
I will deliver him and glorify him;
with length of days I will gratify him
and will show him my salvation.
R. In you, my God, I place my trust.

AlleluiaSEE RV 1:5AB

R. Alleluia, alleluia.
Jesus Christ, you are the faithful witness,
the firstborn of the dead;
you have loved us and freed us from our sins by your Blood.
R. Alleluia, alleluia.

GospelMK 12:1-12

Jesus began to speak to the chief priests, the scribes,
and the elders in parables.
“A man planted a vineyard, put a hedge around it,
dug a wine press, and built a tower.
Then he leased it to tenant farmers and left on a journey.
At the proper time he sent a servant to the tenants
to obtain from them some of the produce of the vineyard.
But they seized him, beat him,
and sent him away empty-handed.
Again he sent them another servant.
And that one they beat over the head and treated shamefully.
He sent yet another whom they killed.
So, too, many others; some they beat, others they killed.
He had one other to send, a beloved son.
He sent him to them last of all, thinking, ‘They will respect my son.’
But those tenants said to one another, ‘This is the heir.
Come, let us kill him, and the inheritance will be ours.’
So they seized him and killed him,
and threw him out of the vineyard.
What then will the owner of the vineyard do?
He will come, put the tenants to death,
and give the vineyard to others.
Have you not read this Scripture passage:

The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes?”


They were seeking to arrest him, but they feared the crowd,
for they realized that he had addressed the parable to them.
So they left him and went away.

#PopeFrancis “the image of the People of God, the image of the Church and also the image of our soul,” #Homily


(Vatican Radio) Pope Francis celebrated Mass in the chapel of the Casa Santa Marta on Monday morning. In remarks to the faithful following the Readings of the Day, the Holy Father focused on the threefold theme of the dynamic unity in Christian life, the signs of which are living memory, the prophetic spirit, and the sure horizon of hope. 
The Pope took as the central focus of his reflection the Gospel passage of the day – from the Gospel according to St. Mark (12:1-12), in which Jesus addresses the Priests, Scribes and Pharisees with the parable of the murderous tenant-farmers. Against the landowner who planted a well-organized vineyard and entrusted them with its care, the tenants  decided to revolt, insulting, beating and killing first the  servants the master sent to reclaim the land and collect his due, and then, at the climax of the drama, murdering the only son of the owner – wrongly believing that such an act could earn them a right to inherit the owner’s substance.
Casuistry and freedom
The killing of the master’s servants and of the master’s own son – a Biblical image of the prophets and of Christ Himself – shows a people closed in on itself, one not open to the promises of God, a people that does not await the fulfilment of God’s promises: a people without memory, without prophecy and without hope. The leaders of the people, in particular, are interested in erecting a wall of laws, a “closed juridical system”, and nothing else:
“Memory is no concern: as for prophecy, it were better that no prophets come; and hope? But everyone will see it. This is the system through which they legitimate: the lawyers, theologians who always go the way of casuistry and do not allow the freedom of the Holy Spirit; they do not recognize God’s gift, the gift of the Spirit; and they cage the Spirit, because they do not allow prophecy in hope.”
This is the religious system to which Jesus speaks: “A system – as the First Reading says – of corruption, worldliness and concupiscence,’ so St. Peter says in the First Reading.”
Memory makes us free
Pope Francis went on to say that, at bottom, “Jesus was Himself tempted to lose the memory of His own mission, to not give way to prophecy and to prefer security instead of Hope,” i.e. the essence of the three temptations suffered in the desert. Therefore, Pope Francis said:
"To this people Jesus, because he knew temptation in Himself, reproaches: ‘You traverse half the world to have one proselyte, and when you find him, you make him a slave.’ This people thus organized, this Church so organized, makes slaves – and so it is understandable how Paul reacts when he speaks of slavery to the law and of the liberty that grace gives: a people is free, a Church is free, when it has memory, when it makes room for prophets, when it does not lose hope”
An open heart, or a heart in a cage?
The Holy Father stressed that the well-organized vineyard is in fact “the image of the People of God, the image of the Church and also the image of our soul,” for which the Father always cares “with so much love and tenderness.” To rebel against Him is, as it was for the murderous tenants, “to lose the memory of the gift” received from God, while, “in order to remember and not make mistakes on the way,” it is important “always to return to the roots”:
“Do I have the memory of the wonders that the Lord has wrought in my life? Can I remember the gifts of the Lord? I am able to open my heart to the prophets, i.e. to him, who says to me, ‘this isn’t working, you have to go beyond: go ahead, take a risk’? This is what prophets do: am I open to that, or am I afraid, and do I prefer to close myself within the cage of the law? Finally: do I have hope in God’s promises, such as had our father Abraham, who left his home without knowing where he was going, only because he hoped in God? It will do us well to ask ourselves these three questions.”

Novena to St. Joan of Arc and #Litany #Prayers to SHARE plus Amazing Video Biography

Saint Joan of Arc Novena
(say once a day for nine days) St. Joan of Arc,
Filled with compassion,
For those who invoke you,
Filled with love for those who suffer,
Heavily laden with the weight of my troubles,
I kneel at your feet and humbly beg you,
To take my present need,
Under your special protection.
(Mention your request here). Grant to recommend it,
To the Blessed Virgin Mary,
And lay it before the throne of Jesus.
Cease not to intercede for me,
Until my request is granted.

Above all, obtain for me,
The grace to one day,
Meet God face to face,
And with you and Mary,
And all the angels and saints,
Praise Him through all eternity.
O most powerful Saint Joan,
Do not let me lose my soul,
But obtain for me the grace
Of winning my way to heaven,
Forever and ever. Amen. Our Father… Hail Mary… Glory Be… (Repeat the prayer nine times.)
The Litany of St. Joan of Arc Lord, have mercy on us! Jesus Christ, have mercy on us! Lord, have mercy on us!
Jesus Christ, hear us! Jesus Christ, graciously hear us! Our Heavenly Father, Who art God, have mercy on us!
Son, Savior of the world, Who art God, have mercy on us!
Holy Spirit, Who art God, have mercy on us!
Holy Trinity, Who art God, have mercy on us! Holy Mary, virgin Mother of God, pray for us.
Our Lady of the Assumption, principal patron of France, pray for us.
Saint Michael the Archangel, patron and special protector of France, pray for us.
Saint Catherine of Alexandria, virgin and Martyr, pray for us.
Saint Margaret of Antioch, virgin and Martyr, pray for us.
Saint Joan of Arc, chosen by God at Domremy, pray for us.
Saint Joan of Arc, informed [of her mission] by Saint Michael, the Archangel and his Angels,
pray for us.
Saint Joan of Arc, compliant to the call of God, pray for us.
Saint Joan of Arc, confidant and submissive to her voices, pray for us.
Saint Joan of Arc, model of family life and labor, pray for us.
Saint Joan of Arc, faithfully devoted to Our Lady, pray for us.
Saint Joan of Arc, who delighted in the Holy Eucharist, pray for us.
Saint Joan of Arc, model of generosity in the service to God, pray for us.
Saint Joan of Arc, example of faithfulness to the Divine vocation, pray for us.
Saint Joan of Arc, model of union with God in action, pray for us.
Saint Joan of Arc, virgin and soldier, pray for us.
Saint Joan of Arc, model of courage and purity in the field [of battle], pray for us.
Saint Joan of Arc, compassionate towards all who suffer, pray for us.
Saint Joan of Arc, the pride of Orleans, pray for us.
Saint Joan of Arc, glory of Reims, pray for us.
Saint Joan of Arc, liberator of the Country, pray for us.
Saint Joan of Arc, abandoned and imprisoned at Compiegne, pray for us.
Saint Joan of Arc, pure and patient in thy prison, pray for us.
Saint Joan of Arc, heroic and valiant before thy judges, pray for us.
Saint Joan of Arc, alone with God at the hour of torment, pray for us.
Saint Joan of Arc, Martyr of Rouen, pray for us. Saint Joan or Arc and Saint Therese of Lisieux patronesses of France, pray for us.
All the Saints of France, intercede for us. Lamb of God, Who takest away the sins of the world, ave mercy on us, Lord.
Lamb of God, Who takest away the sins of the world, graciously hear us, Lord.
Lamb of God, Who takest away the sins of the world, have mercy on us, Lord.
Saint Joan of Arc, pray for us,
that we may become worthy of the promises of Our Savior Jesus Christ. Let us pray: Oh God, Who hast raised up in an admirable manner, the virgin of Domremy, Saint Joan of Arc, for the defense of the faith and country, by her intercession, we ask Thee that the Church [may] triumph against the assaults of her enemies and rejoice in lasting peace; through Jesus Christ Our Lord. Amen. ~~by Louis, Bishop of Saint Dié 

What is Memorial Day? Special #Prayers for #Soldiers and Families #MemorialDay



TODAY IS MEMORIAL DAY IN the USA, a day which occurs every year on the last Monday in May. It is a federal holiday in the USA. Memorial Day remembers the deceased members of the US Armed Forces. It was known as Decoration Day when it originated after the Civil War. A tradition has been to place an American flag at the tomb stone of fallen veterans. 
Here are several prayers released by the Bishops' of the USA for Soldiers and their families:

Prayers in a Time of War

  1. For Troops
    All-powerful and ever-living God,
    when Abraham left his native land
    and departed from his people
    you kept him safe through all his journeys.
    Protect these soldiers.
    Be their constant companion and their strength in battle,
    their refuge in every adversity.
    Guide them, O Lord, that they may return home in safety.
    We ask this through Christ our Lord.
  2. Prayer of a Spouse for a Soldier
    God of power and might,
    at every moment and in every place
    you are near to those who call upon your name in faith.
    In marriage you have blessed us with a share in your divine love.
    Look upon my husband/wife and keep him/her in your safekeeping,
    no matter where the road may lead.
    And when the battle is ended,
    bring him/her safely home to those who love him.
    We ask this through Christ our Lord.
  3. Prayer of a Son or Daughter for a Parent
    Loving God
    you watch over each and every one of your children
    Hear my prayer for my father/mother
    Be his/her constant companion.
    Protect him/her no matter where he/she goes,
    and bring him/her safely and quickly home to those who love him/her.
    We ask this through Christ our Lord.
  4. Prayer of a Parent for a Soldier
    Father all-powerful and ever-loving God,
    from before we were born,
    your love has nurtured and sustained us.
    Hear my prayer for N., my son/daughter.
    Keep him/her safe in time of battle
    and faithful to you, day in and day out.
    Bring him/her safely home to those who love him/her.
    We ask this through Christ our Lord.
  5. Prayer for Those who Await a Soldier's Return
    God of all goodness,
    Look with love on those who wait
    for the safe return of their loved ones
    who serve in the armed forces of their country.
    In faith and hope, we turn to you for comfort.
    Grant that we may trust in your mercy
    and send an angel to sustain us as we await their safe return.
    We ask this through Christ our Lord.
  6. For Government Leaders
    God of power and might, wisdom and justice,
    through you authority is rightly administered,
    laws are enacted, and judgment is decreed.
    Assist with your spirit of counsel and fortitude
    the President and other government leaders of these United States.
    May they always seek
    the ways of righteousness, justice and mercy.
    Grant that they may be enabled by your powerful protection
    to lead our country with honesty and integrity.
    We ask this through Christ our Lord.
  7. For the Safety of Soldiers
    Almighty and eternal God,
    those who take refuge in you will be glad
    and forever will shout for joy.
    Protect these soldiers as they discharge their duties.
    Protect them with the shield of your strength
    and keep them safe from all evil and harm.
    May the power of your love enable them to return home
    in safety, that with all who love them,
    they may ever praise you for your loving care.
    We ask this through Christ our Lord.
  8. For our Enemies
    Jesus, Prince of Peace,
    you have asked us to love our enemies
    and pray for those who persecute us.
    We pray for our enemies and those who oppose us.
    With the help of the Holy Spirit,
    may all people learn to work together
    for that justice which brings true and lasting peace.
    To you be glory and honor for ever and ever.
  9. For Courage in the time of Battle
    O Prince of peace, we humbly ask your protection
    for all our men and women in military service.
    Give them unflinching courage to defend
    with honor, dignity and devotion,
    the rights of all who are imperiled
    by injustice and evil.
    Be their rock, their shield, and their stronghold
    and let them draw their strength from you.
    For you are God, for ever and ever.
  10. In a Time of Waiting
    All powerful and ever-living God,
    Guard our churches, our homes, our schools,
    our hospitals, our factories, and all the places where we gather.
    Deliver us from harm and peril.
    Protect our land and its peoples from enemies within and without.
    Grant an early peace with victory founded upon justice.
    Instill in the hearts and minds of men and women everywhere
    a firm purpose to live forever in peace and good will toward all.
    We ask this through Christ our Lord.
  11. For Deceased Veterans
    O God,
    by whose mercy the faithful departed find rest,
    look kindly on your departed veterans who gave their
    lives in the service of their country.
    Grant that through the passion, death, and resurrection of your Son
    they may share in the joy of your heavenly kingdom
    and rejoice in you with your saints forever.
    We ask this through Christ our Lord.

A Soldier's Prayers

  1. For Families and friends Left At Home
    O God, Protector of all people and nations,
    protect my family and friends at home
    from the violence and evil of others.
    Keep them safe from the weapons of hate and destruction
    and guard them against the deeds of evildoers.
    Grant them your protection and care
    in tranquility and peace.
    Grant this through Christ our Lord.
  2. On the Eve of Battle
    God of power and mercy,
    maker and love of peace,
    to know you is to live,
    and to serve you is to reign.
    Through the intercession of St. Michael, the archangel,
    be our protection in battle against all evil.
    Help me [us] to overcome war and violence
    and to establish your law of love and justice.
    Grant this through Christ our Lord.
  3. For Hope in the Midst of Destruction
    God of mercy,
    you know the secrets of all human hearts,
    for you know who is just and you forgive the repentant sinner.
    Hear my prayer in the midst of destruction;
    give me patience and hope,
    so that under your protection and with you as my guide,
    I may one day be reunited with my family and friends
    in peace, tranquility, and love.
    Grant this through Christ our Lord.
  4. Prayer For Officers In Command
    God and Father of Our Lord Jesus Christ,
    Hear my prayer for these soldiers under my command.
    Grant that I may bring the spirit of Christ
    to all my efforts and orders
    as I exercise my authority over those entrusted to my care.
    Inform my judgment with your Holy Spirit
    so that I may make decisions
    in conformity with your law and for the common good.
    Grant this through Christ our Lord.
  5. For Fellow Combatants
    Lord God,
    Remember Christ your Son who is peace itself
    and who has washed away our hatred with His blood.
    Because you love all men and women,
    look with mercy on all who are engaged in battle.
    Banish the violence and evil within all combatants
    so that one day, we may all deserve to be
    called your sons and your daughters.
    Grant this through Christ our Lord.
  6. For the innocent victims of war
    Lord God,
    your own Son was delivered into the hands of the wicked,
    yet he prayed for his persecutors
    and overcame hatred with the blood of the Cross.
    Relive the sufferings of the innocent victims of war;
    grant them peace of mind, healing of body,
    and a renewed faith in your protection and care.
    Grant this through Christ our Lord.
  7. Prayer for refugees and victims of war
    Lord God,
    no one is a stranger to you
    and no one is ever far from your loving care.
    In your kindness, watch over refugees and victims of war,
    those separated from their loved ones,
    young people who are lost,
    and those who have left home or who have run away from home.
    Bring them back safely to the place where they long to be
    and help us always to show your kindness
    to strangers and to all in need
    Grant this through Christ our Lord.

Saint May 30 : St. Joan of Arc : Patron of #Soldiers , #Martyrs , #Prisoners and France

St. Joan of Arc
PATRON SAINT OF FRANCE
Feast: May 30


Information:
Feast Day:
May 30
Born:
6 January c. 1412, Domrémy, France
Died:
May 30, 1431, Rouen, France
Canonized:
May 16, 1920, St. Peter's Basilica, Rome by Pope Benedict XV
Patron of:
France; martyrs; captives; militants; people ridiculed for their piety; prisoners; soldiers; Women Appointed for Voluntary Emergency Service; Women's Army Corps
Savior of France and the national heroine of that country, Joan of Arc - In French Jeanne d'Arc; by her contemporaries commonly known as la Pucelle (the Maid).
Born at Domremy in Champagne, probably on 6 January, 1412; died at Rouen, 30 May, 1431. The village of Domremy lay upon the confines of territory which recognized the suzerainty of the Duke of Burgundy, but in the protracted conflict between the Armagnacs (the party of Charles VII, King of France), on the one hand, and the Burgundians in alliance with the English, on the other, Domremy had always remained loyal to Charles.
Jacques d'Arc, Joan's father, was a small peasant farmer, poor but not needy. Joan seems to have been the youngest of a family of five. She never learned to read or write but was skilled in sewing and spinning, and the popular idea that she spent the days of her childhood in the pastures, alone with the sheep and cattle, is quite unfounded. All the witnesses in the process of rehabilitation spoke of her as a singularly pious child, grave beyond her years, who often knelt in the church absorbed in prayer, and loved the poor tenderly. Great attempts were made at Joan's trial to connect her with some superstitious practices supposed to have been performed round a certain tree, popularly known as the "Fairy Tree" (l'Arbre des Dames), but the sincerity of her answers baffled her judges. She had sung and danced there with the other children, and had woven wreaths for Our Lady's statue, but since she was twelve years old she had held aloof from such diversions. It was at the age of thirteen and a half, in the summer of 1425, that Joan first became conscious of that manifestation, whose supernatural character it would now be rash to question, which she afterwards came to call her "voices" or her "counsel." It was at first simply a voice, as if someone had spoken quite close to her, but it seems also clear that a blaze of light accompanied it, and that later on she clearly discerned in some way the appearance of those who spoke to her, recognizing them individually as St. Michael (who was accompanied by other angels), St. Margaret, St. Catherine, and others. Joan was always reluctant to speak of her voices. She said nothing about them to her confessor, and constantly refused, at her trial, to be inveigled into descriptions of the appearance of the saints and to explain how she recognized them. None the less, she told her judges: "I saw them with these very eyes, as well as I see you."
Great efforts have been made by rationalistic historians, such as M. Anatole France, to explain these voices as the result of a condition of religious and hysterical exaltation which had been fostered in Joan by priestly influence, combined with certain prophecies current in the countryside of a maiden from the bois chesnu (oak wood), near which the Fairy Tree was situated, who was to save France by a miracle. But the baselessness of this analysis of the phenomena has been fully exposed by many non-Catholic writers. There is not a shadow of evidence to support this theory of priestly advisers coaching Joan in a part, but much which contradicts it. Moreover, unless we accuse the Maid of deliberate falsehood, which no one is prepared to do, it was the voices which created the state of patriotic exaltation, and not the exaltation which preceded the voices. Her evidence on these points is clear.
Although Joan never made any statement as to the date at which the voices revealed her mission, it seems certain that the call of God was only made known to her gradually. But by May, 1428, she no longer doubted that she was bidden to go to the help of the king, and the voices became insistent, urging her to present herself to Robert Baudricourt, who commanded for Charles VII in the neighbouring town of Vaucouleurs. This journey she eventually accomplished a month later, but Baudricourt, a rude and dissolute soldier, treated her and her mission with scant respect, saying to the cousin who accompanied her: "Take her home to her father and give her a good whipping."
Meanwhile the military situation of King Charles and his supporters was growing more desperate. Orléans was invested (12 October, 1428), and by the close of the year complete defeat seemed imminent. Joan's voices became urgent, and even threatening. It was in vain that she resisted, saying to them: "I am a poor girl; I do not know how to ride or fight." The voices only reiterated: "It is God who commands it." Yielding at last, she left Domremy in January, 1429, and again visited Vaucouleurs. Baudricourt was still skeptical, but, as she stayed on in the town, her persistence gradually made an impression on him. On 17 February she announced a great defeat which had befallen the French arms outside Orléans (the Battle of the Herrings). As this statement was officially confirmed a few days later, her cause gained ground. Finally she was suffered to seek the king at Chinon, and she made her way there with a slender escort of three men-at-arms, she being attired, at her own request, in male costume — undoubtedly as a protection to her modesty in the rough life of the camp. She always slept fully dressed, and all those who were intimate with her declared that there was something about her which repressed every unseemly thought in her regard.
She reached Chinon on 6 March, and two days later was admitted into the presence of Charles VII. To test her, the king had disguised himself, but she at once saluted him without hesitation amidst a group of attendants. From the beginning a strong party at the court — La Trémoille, the royal favourite, foremost among them — opposed her as a crazy visionary, but a secret sign, communicated to her by her voices, which she made known to Charles, led the king, somewhat half-heartedly, to believe in her mission. What this sign was, Joan never revealed, but it is now most commonly believed that this "secret of the king" was a doubt Charles had conceived of the legitimacy of his birth, and which Joan had been supernaturally authorized to set at rest. Still, before Joan could be employed in military operations she was sent to Poitiers to be examined by a numerous committee of learned bishops and doctors. The examination was of the most searching and formal character. It is regrettable in the extreme that the minutes of the proceedings, to which Joan frequently appealed later on at her trial, have altogether perished. All that we know is that her ardent faith, simplicity, and honesty made a favourable impression. The theologians found nothing heretical in her claims to supernatural guidance, and, without pronouncing upon the reality of her mission, they thought that she might be safely employed and further tested. Returning to Chinon, Joan made her preparations for the campaign. Instead of the sword the king offered her, she begged that search might be made for an ancient sword buried, as she averred, behind the altar in the chapel of Ste-Catherine-de-Fierbois. It was found in the very spot her voices indicated. There was made for her at the same time a standard bearing the words Jesus, Maria, with a picture of God the Father, and kneeling angels presenting a fleur-de-lis.
But perhaps the most interesting fact connected with this early stage of her mission is a letter of one Sire de Rotslaer written from Lyons on 22 April, 1429, which was delivered at Brussels and duly registered, as the manuscript to this day attests, before any of the events referred to received their fulfilment. The Maid, he reports, said "that she would save Orléans and would compel the English to raise the siege, that she herself in a battle before Orléans would be wounded by a shaft but would not die of it, and that the King, in the course of the coming summer, would be crowned at Reims, together with other things which the King keeps secret." Before entering upon her campaign, Joan summoned the King of England to withdraw his troops from French soil. The English commanders were furious at the audacity of the demand, but Joan by a rapid movement entered Orléans on 30 April. Her presence there at once worked wonders. By 8 May the English forts which encircled the city had all been captured, and the siege raised, though on the 7th Joan was wounded in the breast by an arrow. So far as the Maid went she wished to follow up these successes with all speed, partly from a sound warlike instinct, partly because her voices had already told her that she had only a year to last. But the king and his advisers, especially La Trémoille and the Archbishop of Reims, were slow to move. However, at Joan's earnest entreaty a short campaign was begun upon the Loire, which, after a series of successes, ended on 18 June with a great victory at Patay, where the English reinforcements sent from Paris under Sir John Fastolf were completely routed. The way to Reims was now practically open, but the Maid had the greatest difficulty in persuading the commanders not to retire before Troyes, which was at first closed against them. They captured the town and then, still reluctantly, followed her to Reims, where, on Sunday, 17 July, 1429, Charles VII was solemnly crowned, the Maid standing by with her standard, for — as she explained — "as it had shared in the toil, it was just that it should share in the victory."
The principal aim of Joan's mission was thus attained, and some authorities assert that it was now her wish to return home, but that she was detained with the army against her will. The evidence is to some extent conflicting, and it is probable that Joan herself did not always speak in the same tone. Probably she saw clearly how much might have been done to bring about the speedy expulsion of the English from French soil, but on the other hand she was constantly oppressed by the apathy of the king and his advisers, and by the suicidal policy which snatched at every diplomatic bait thrown out by the Duke of Burgundy.
An abortive attempt on Paris was made at the end of August. Though St-Denis was occupied without opposition, the assault which was made on the city on 8 September was not seriously supported, and Joan, while heroically cheering on her men to fill the moat, was shot through the thigh with a bolt from a crossbow. The Duc d'Alençon removed her almost by force, and the assault was abandoned. The reverse unquestionably impaired Joan's prestige, and shortly afterwards, when, through Charles' political counsellors, a truce was signed with the Duke of Burgundy, she sadly laid down her arms upon the altar of St-Denis.
The inactivity of the following winter, mostly spent amid the worldliness and the jealousy of the Court, must have been a miserable experience for Joan. It may have been with the idea of consoling her that Charles, on 29 December, 1429, ennobled the Maid and all her family, who henceforward, from the lilies on their coat of arms, were known by the name of Du Lis. It was April before Joan was able to take the field again at the conclusion of the truce, and at Melun her voices made known to her that she would be taken prisoner before Midsummer Day. Neither was the fulfilment of this prediction long delayed. It seems that she had thrown herself into Compiègne on 24 May at sunrise to defend the town against Burgundian attack. In the evening she resolved to attempt a sortie, but her little troop of some five hundred encountered a much superior force. Her followers were driven back and retired desperately fighting. By some mistake or panic of Guillaume de Flavy, who commanded in Compiègne, the drawbridge was raised while still many of those who had made the sortie remained outside, Joan amongst the number. She was pulled down from her horse and became the prisoner of a follower of John of Luxemburg. Guillaume de Flavy has been accused of deliberate treachery, but there seems no adequate reason to suppose this. He continued to hold Compiègne resolutely for his king, while Joan's constant thought during the early months of her captivity was to escape and come to assist him in this task of defending the town.
No words can adequately describe the disgraceful ingratitude and apathy of Charles and his advisers in leaving the Maid to her fate. If military force had not availed, they had prisoners like the Earl of Suffolk in their hands, for whom she could have been exchanged. Joan was sold by John of Luxembourg to the English for a sum which would amount to several hundred thousand dollars in modern money. There can be no doubt that the English, partly because they feared their prisoner with a superstitious terror, partly because they were ashamed of the dread which she inspired, were determined at all costs to take her life. They could not put her to death for having beaten them, but they could get her sentenced as a witch and a heretic.
Moreover, they had a tool ready to their hand in Pierre Cauchon, the Bishop of Beauvais, an unscrupulous and ambitious man who was the creature of the Burgundian party. A pretext for invoking his authority was found in the fact that Compiègne, where Joan was captured, lay in the Diocese of Beauvais. Still, as Beauvais was in the hands of the French, the trial took place at Rouen — the latter see being at that time vacant. This raised many points of technical legality which were summarily settled by the parties interested.
The Vicar of the Inquisition at first, upon some scruple of jurisdiction, refused to attend, but this difficulty was overcome before the trial ended. Throughout the trial Cauchon's assessors consisted almost entirely of Frenchmen, for the most part theologians and doctors of the University of Paris. Preliminary meetings of the court took place in January, but it was only on 21 February, 1431, that Joan appeared for the first time before her judges. She was not allowed an advocate, and, though accused in an ecclesiastical court, she was throughout illegally confined in the Castle of Rouen, a secular prison, where she was guarded by dissolute English soldiers. Joan bitterly complained of this. She asked to be in the church prison, where she would have had female attendants. It was undoubtedly for the better protection of her modesty under such conditions that she persisted in retaining her male attire. Before she had been handed over to the English, she had attempted to escape by desperately throwing herself from the window of the tower of Beaurevoir, an act of seeming presumption for which she was much browbeaten by her judges. This also served as a pretext for the harshness shown regarding her confinement at Rouen, where she was at first kept in an iron cage, chained by the neck, hands, and feet. On the other hand she was allowed no spiritual privileges — e.g. attendance at Mass — on account of the charge of heresy and the monstrous dress (difformitate habitus) she was wearing. As regards the official record of the trial, which, so far as the Latin version goes, seems to be preserved entire, we may probably trust its accuracy in all that relates to the questions asked and the answers returned by the prisoner. These answers are in every way favourable to Joan. Her simplicity, piety, and good sense appear at every turn, despite the attempts of the judges to confuse her. They pressed her regarding her visions, but upon many points she refused to answer. Her attitude was always fearless, and, upon 1 March, Joan boldly announced that "within seven years' space the English would have to forfeit a bigger prize than Orléans." In point of fact Paris was lost to Henry VI on 12 November, 1437 — six years and eight months afterwards. It was probably because the Maid's answers perceptibly won sympathizers for her in a large assembly that Cauchon decided to conduct the rest of the inquiry before a small committee of judges in the prison itself. We may remark that the only matter in which any charge of prevarication can be reasonably urged against Joan's replies occurs especially in this stage of the inquiry. Joan, pressed about the secret sign given to the king, declared that an angel brought him a golden crown, but on further questioning she seems to have grown confused and to have contradicted herself. Most authorities (like, e.g., M. Petit de Julleville and Mr. Andrew Lang) are agreed that she was trying to guard the king's secret behind an allegory, she herself being the angel; but others — for instance P. Ayroles and Canon Dunand — insinuate that the accuracy of the procès-verbal cannot be trusted. On another point she was prejudiced by her lack of education. The judges asked her to submit herself to "the Church Militant." Joan clearly did not understand the phrase and, though willing and anxious to appeal to the pope, grew puzzled and confused. It was asserted later that Joan's reluctance to pledge herself to a simple acceptance of the Church's decisions was due to some insidious advice treacherously imparted to her to work her ruin. But the accounts of this alleged perfidy are contradictory and improbable. The examinations terminated on 17 March. Seventy propositions were then drawn up, forming a very disorderly and unfair presentment of Joan's "crimes," but, after she had been permitted to hear and reply to these, another set of twelve were drafted, better arranged and less extravagantly worded. With this summary of her misdeeds before them, a large majority of the twenty-two judges who took part in the deliberations declared Joan's visions and voices to be "false and diabolical," and they decided that if she refused to retract she was to be handed over to the secular arm — which was the same as saying that she was to be burned. Certain formal admonitions, at first private, and then public, were administered to the poor victim (18 April and 2 May), but she refused to make any submission which the judges could have considered satisfactory. On 9 May she was threatened with torture, but she still held firm. Meanwhile, the twelve propositions were submitted to the University of Paris, which, being extravagantly English in sympathy, denounced the Maid in violent terms. Strong in this approval, the judges, forty-seven in number, held a final deliberation, and forty-two reaffirmed that Joan ought to be declared heretical and handed over to the civil power, if she still refused to retract. Another admonition followed in the prison on 22 May, but Joan remained unshaken. The next day a stake was erected in the cemetery of St-Ouen, and in the presence of a great crowd she was solemnly admonished for the last time. After a courageous protest against the preacher's insulting reflections on her king, Charles VII, the accessories of the scene seem at last to have worked upon mind and body worn out by so many struggles. Her courage for once failed her. She consented to sign some sort of retraction, but what the precise terms of that retraction were will never be known. In the official record of the process a form of retraction is in inserted which is most humiliating in every particular. It is a long document which would have taken half an hour to read. What was read aloud to Joan and was signed by her must have been something quite different, for five witnesses at the rehabilitation trial, including Jean Massieu, the official who had himself read it aloud, declared that it was only a matter of a few lines. Even so, the poor victim did not sign unconditionally, but plainly declared that she only retracted in so far as it was God's will. However, in virtue of this concession, Joan was not then burned, but conducted back to prison. The English and Burgundians were furious, but Cauchon, it seems, placated them by saying, "We shall have her yet." Undoubtedly her position would now, in case of a relapse, be worse than before, for no second retractation could save her from the flames. Moreover, as one of the points upon which she had been condemned was the wearing of male apparel, a resumption of that attire would alone constitute a relapse into heresy, and this within a few days happened, owing, it was afterwards alleged, to a trap deliberately laid by her jailers with the connivance of Cauchon. Joan, either to defend her modesty from outrage, or because her women's garments were taken from her, or, perhaps, simply because she was weary of the struggle and was convinced that her enemies were determined to have her blood upon some pretext, once more put on the man's dress which had been purposely left in her way. The end now came soon. On 29 May a court of thirty-seven judges decided unanimously that the Maid must be treated as a relapsed heretic, and this sentence was actually carried out the next day (30 May, 1431) amid circumstances of intense pathos. She is said, when the judges visited her early in the morning, first to have charged Cauchon with the responsibility of her death, solemnly appealing from him to God, and afterwards to have declared that "her voices had deceived her." About this last speech a doubt must always be felt. We cannot be sure whether such words were ever used, and, even if they were, the meaning is not plain. She was, however, allowed to make her confession and to receive Communion. Her demeanour at the stake was such as to move even her bitter enemies to tears. She asked for a cross, which, after she had embraced it, was held up before her while she called continuously upon the name of Jesus. "Until the last," said Manchon, the recorder at the trial, "she declared that her voices came from God and had not deceived her." After death her ashes were thrown into the Seine.
Twenty-four years later a revision of her trial, the procès de réhabilitation, was opened at Paris with the consent of the Holy See. The popular feeling was then very different, and, with but the rarest exceptions, all the witnesses were eager to render their tribute to the virtues and supernatural gifts of the Maid. The first trial had been conducted without reference to the pope; indeed it was carried out in defiance of St. Joan's appeal to the head of the Church. Now an appellate court constituted by the pope, after long inquiry and examination of witnesses, reversed and annulled the sentence pronounced by a local tribunal under Cauchon's presidency. The illegality of the former proceedings was made clear, and it speaks well for the sincerity of this new inquiry that it could not be made without inflicting some degree of reproach upon both the King of France and the Church at large, seeing that so great an injustice had been done and had so long been suffered to continue unredressed. Even before the rehabilitation trial, keen observers, like Eneas Sylvius Piccolomini (afterwards Pope Pius II), though still in doubt as to her mission, had discerned something of the heavenly character of the Maid. In Shakespeare's day she was still regarded in England as a witch in league with the fiends of hell, but a juster estimate had begun to prevail even in the pages of Speed's "History of Great Britaine" (1611). By the beginning of the nineteenth century the sympathy for her even in England was general. Such writers as Southey, Hallam, Sharon Turner, Carlyle, Landor, and, above all, De Quincey greeted the Maid with a tribute of respect which was not surpassed even in her own native land. Among her Catholic fellow-countrymen she had been regarded, even in her lifetime, as Divinely inspired.
At last the cause of her beatification was introduced upon occasion of an appeal addressed to the Holy See, in 1869, by Mgr Dupanloup, Bishop of Orléans, and, after passing through all its stages and being duly confirmed by the necessary miracles, the process ended in the decree being published by Pius X on 11 April, 1909. A Mass and Office of St. Joan, taken from the "Commune Virginum," with "proper" prayers, have been approved by the Holy See for use in the Diocese of Orléans.
St. Joan was canonized in 1920 by Pope Benedict XV. Text from the Catholic Encyclopedia - Image - Google Images

What is the Eucharist or Communion? 5 #Eucharist Points to SHARE from the #Bible and #Catechism



1. What is this Sacrament called?
The word EUCHARIST comes from the Greek noun εὐχαριστία (eucharistia),meaning thanksgiving. In the New Testament of the Bible we find Jesus establishing the Eucharist
Bible basis: Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body. (Matt. 26:26)
CCC 1328 The inexhaustible richness of this sacrament is expressed in the different names we give it. Each name evokes certain aspects of it. It is called: Eucharist, because it is an action of thanksgiving to God. The Greek words eucharistein and eulogein recall the Jewish blessings that proclaim - especially during a meal - God's works: creation, redemption, and sanctification.
CCC1330 We speak of the Most Blessed Sacrament because it is the Sacrament of sacraments. The Eucharistic species reserved in the tabernacle are designated by this same name.
2. Why is it called the Lord's Supper?
CCC1329 The Lord's Supper, because of its connection with the supper which the Lord took with his disciples on the eve of his Passion and because it anticipates the wedding feast of the Lamb in the heavenly Jerusalem.The Breaking of Bread, because Jesus used this rite, part of a Jewish meat when as master of the table he blessed and distributed the bread,above all at the Last Supper.It is by this action that his disciples will recognize him after his Resurrection,and it is this expression that the first Christians will use to designate their Eucharistic assemblies;by doing so they signified that all who eat the one broken bread, Christ, enter into communion with him and form but one body in him.
Bible basis: 
Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.(John 6:53-56)
3. Why is it called Holy Communion?
 The term "Communion" comes from Latin communio ("sharing in common"), translated from the Greek κοινωνία (koinōnía) coming from the New Testament:
Bible basis: 
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (1 Cor. 10:16)
CCC 1331 Holy Communion, because by this sacrament we unite ourselves to Christ, who makes us sharers in his Body and Blood to form a single body.We also call it: the holy things (ta hagia; sancta)- the first meaning of the phrase "communion of saints" in the Apostles' Creed - the bread of angels, bread from heaven, medicine of immortality,viaticum. . . .
4.What is the Breaking of Bread?
The phrase (Greek: του κλασαι αρτον) is found in the New Testament 
Bible Basis:
 The disciples of Jesus recounted what had taken place along the way, and how they had come to recognize him in the breaking of bread. (Luke 24:35)
They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of bread and to the prayers. (Acts 2:42)
Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. (Acts 2:42)

3. Why is it called the Holy Mass?

The Eucharist is also called "Holy Sacrifice of the Mass", where the term "Mass" might be derived from the use of unleavened bread (in Hebrew: matzah).  Latin word missa (dismissal), is used at the end of Mass in Latin: Ite, missa est ("Go; it is the dismissal"). "Misa" came to mean a 'mission', since the congregation are sent out to serve Christ.
Bible Basis:
Then he took the bread, said the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.” (Luke 22:19)
CCC 1332 Holy Mass (Missa), because the liturgy in which the mystery of salvation is accomplished concludes with the sending forth (missio) of the faithful, so that they may fulfill God's will in their daily lives.
 CCC means Catechism of the Catholic Church
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Free Catholic Movie : Joan of Arc : Star Ingrid Bergman

Joan of Arc (1948) Unrated | 145 min | Biography, Drama, History | 15 April 1949 (Ireland) In the Fifteenth Century, France is a defeated and ruined nation after the One Hundred Years War against England. The fourteen years old farm girl Joan of Arc claims to hear voices from Heaven asking her to lead God's Army against Orleans and crowning the weak Dauphin Charles VII as King of France. Joan gathers the people with her faith, forms an army and conquerors Orleans. When her army is ready to attack Paris, the corrupt Charles sells his country to England and dismiss the army. Joan is arrested, sold to the Burgundians England and submitted to a shameful political trial in Rouen castle. - Written by Claudio Carvalho, Rio de Janeiro, Brazil Director: Victor Fleming Writers: Maxwell Anderson (play), Maxwell Anderson (screenplay), 1 more credit » Stars: Ingrid Bergman, José Ferrer, Francis L. Sullivan |
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