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Saturday, August 27, 2016

Catholic News World : Friday August 27, 2016 - SHARE

 2016

#Novena Prayer to St. Monica - Patron of #Mothers to SHARE - #Miracle Prayer


PRAYER TO
NOVENA TO SAINT MONICA

(Say this for 9 Days)

Exemplary Mother of the Great Augustine,
You perserveringly pursued your wayward son
Not with wild threats 
But with prayerful cries to heaven. 

Intercede for all mothers in our day 
So that they may learn 
To draw their children to God. 


Teach them how to remain
Close to their children, 
Even the prodigal sons and daughters 
Who have sadly gone astray. 

Dear St Monica, troubled wife and mother, 
Many sorrows pierced your heart
During your lifetime. 
Yet you never despaired or lost faith. 
With confidence, persistence and profound faith, 
You prayed daily for the conversion
Of your beloved husband, Patricius 
And your beloved son, Augustine. 

Grant me that same fortitude, 
Patience and trust in the Lord. 
Intercede for me, dear St. Monica, 
That God may favorably hear my plea 
For 

[State your petition here.) 

And grant me the grace 
To accept his will in all things, 
Through Jesus Christ, our Lord, 
In the unity of the Holy Spirit, 
One God forever and ever.

Amen.
Pray Hail Mary 3 times 
Pray Glory Be 3 times 
St. Monica, pray for us

#PopeFrancis "Jesus Christ came into the world to save sinners..." Jubilee Message FULL TEXT + Video

(Vatican Radio) Pope Francis has sent a Video Message to the Church in the Americas, to mark the Jubilee of the Americas, organized by the Bishops’ Conference of Latin America (CELAM) and the Pontifical Commission for Latin America.
Scheduled to take place in Bogota, Colombia, from the 27th to the 30th of August, the theme of the continental Jubilee celebration is taken from Pope Francis’ homily at Mass on May 2nd, 2015, at the Pontifical North American College in Rome, where he had gone to visit as part of preparations for the canonization of St. Junipero Serra: “May a powerful gust of holiness sweep through all the Americas during the coming Extraordinary Jubilee of Mercy!”
Along with the bishops, priests, religious men and women, and laity of the 22 Latin American and Caribbean countries, delegates from Canada and the United States and representatives of the Holy See are taking part in the Jubilee celebration.
The schedule of events over the three-day celebration includes a penitential liturgy including time for personal confessions, a reflection on the legacy of holiness found in the American saints, a full day dedicated to Works of Mercy on the American continent, and a public conversation on mercy as the soul of a culture of encounter. (Compiled from Radio Vaticana)
Below, please find the full text of the Pope’s Message
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I welcome the initiative of CELAM and CAL, in association with the bishops of the United States and Canada – this makes me think of the Synod of America – to make possible this continent-wide opportunity to celebrate the Jubilee of Mercy.  I am pleased to know that all the countries of America have been able to take part.  Given the many attempts to fragment, divide and set our peoples at odds, such events help us to broaden our horizons and to continue our handshake; a great sign that encourages us in hope.
I would like to begin with the words of the apostle Paul to his beloved disciple: “I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, even though I was formerly a blasphemer, a persecutor, and a man of violence.  But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.  The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners – of whom I am the foremost.  But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience” (1 Tim 1:12-16a).
So Paul tells Timothy in his First Letter, chapter 1, verses 12 to 16.  In speaking to him, he wants to speak to each of us.  His words are an invitation, I would even say, a provocation.  Words meant to motivate Timothy and all those who would hear them throughout history.  They are words that cannot leave us indifferent; rather, they profoundly affect our lives.
Paul minces no words: Jesus Christ came into the world to save sinners, of whom Paul considers himself the worst.  He is clearly aware of who he is, he does not conceal his past or even his present.  But he describes himself in this way neither to excuse or justify himself, much less to boast of his condition.  We are at the very beginning of the letter, and he has already warned Timothy about “myths and endless genealogies” and “meaningless talk”, and warned him that all these end up in “disputes”, arguments.  At first, we might think that he is dwelling on his own sinfulness, but he does this so that Timothy, and each of us with him, can identify with him.  To use football terms we could say: he kicks the ball to the center so that another can head the ball.  He “passes us the ball” to enable us to share his own experience: despite all my sins, “I received mercy”.
We have the opportunity to be here because, with Paul, we can say: “We received mercy”.  For all our sins, our limitations, our failings, for all the many times we have fallen, Jesus has looked upon us and drawn near to us.  He has given us his hand and showed us mercy.  To whom?  To me, to you, to everyone.  All of us can think back and remember the many times the Lord looked upon us, drew near and showed us mercy.  All those times that the Lord kept trusting, kept betting on us (cf. Ez 16).  For my part, I think of the sixteenth chapter of Ezekiel, and the Lord’s constant betting on each one of us.  That is what Paul calls “sound teaching” – think about it! – sound teaching is this: that we received mercy.  That is the heart of Paul’s letter to Timothy.  During this time of the Jubilee, how good it is for us to reflect on this truth, to think back on how throughout our lives the Lord has always been near us and showed us mercy.  To concentrate on remembering our sin and not our alleged merits, to grow in a humble and guilt-free awareness of all those times we turned away from God – we, not someone else, not the person next to us, much less that of our people – and to be once more amazed by God’s mercy.  That is a sure message, sound teaching, and never empty talk.
There is one particular thing about Paul’s letter that I would like to share with you.  Paul does not say: “The Lord spoke and told me” or “The Lord showed me or taught me”.  He says: “He treated me with mercy”.   For Paul, his relationship with Jesus was sealed by the way he treated him.  Far from being an idea, a desire, a theory – much less an ideology –, mercy is a concrete way of “touching” weakness, of bonding with others, of drawing closer to others.  It is a concrete way of meeting people where they are at.  It is a way of acting that makes us give the best of ourselves so that others can feel “treated” in such a way that they feel that in their lives the last word has not yet been spoken.  Treated in such a way that those who feel crushed by the burden of their sins can feel relieved at being given another chance.  Far from a mere beautiful word, mercy is the concrete act by which God seeks to relate to his children.  Paul uses the passive voice – pardon me for being a bit pedantic here – and the past tense.  To put it loosely, he could well have said: “I was ‘shown mercy’”.  The passive makes Paul the receiver of the action of another; he does nothing more than allow himself to be shown mercy.  The past tense of the original reminds us that in him the experience took place at a precise moment in time, one that he remembers, gives thanks for, and celebrates.
Paul’s God starts a movement from heart to hands, the movement of one who is unafraid to draw near, to touch, to caress, without being scandalized, without condemning, without dismissing anyone.  A way of acting that becomes incarnate in people’s lives.
To understand and accept what God does for us – a God who does not think, love or act out of fear, but because he trusts us and expects us to change – must perhaps be our hermeneutical criterion, our mode of operation: “Go and do likewise” (Lk 10:37).  Our way of treating others, in consequence, must never be based on fear but on the hope God has in our ability to change.  Which will it be: hope for change, or fear?  The only thing acting out of fear accomplishes is to separate, to divide, to attempt to distinguish with surgical precision one side from the other, to create false security and thus to build walls.  Acting on the basis of hope for change, for conversion, encourages and incites, it looks to the future, it makes room for opportunity, and it keeps us moving forward.  Acting on the basis of fear bespeaks guilt, punishment, “you were wrong”.  Acting on the basis of hope of transformation bespeaks trusting, learning, getting up, constantly trying to generate new opportunities.  How many times?  Seventy times seven.  For that reason, treating people with mercy always awakens creativity.  It is concerned with the face of the person, with his or her life, history and daily existence. It is not married to one model or recipe, but enjoys a healthy freedom of spirit, and can thus seek what is the best for the other person, in a way they can understand.  This engages all our abilities and gifts; it makes us step out from behind our walls.  It is never empty talk – as Paul tells us – that entangles us in endless disputes.  Acting on the basis of hope for change is a restless way of thinking that sets our heart pounding and readies our hands for action.  The journey from heart to hands.
Seeing how God acts in this way, we might be scandalized, like the older son in the parable of the Merciful Father, by how the father treats his younger son upon seeing him return.  We might be scandalized that he embraced him, treated him with love, called for him to be dressed in the best robes even though he was so filthy.  We might be scandalized that upon seeing him return, he kissed him and threw a party. We might be scandalized that he did not upbraid him but instead treated him for what he was: a son.
We start being scandalized – and this happens to us all, it’s almost automatic, no? – we start being scandalized when spiritual Alzheimer’s sets in: when we forget how the Lord has treated us, when we begin to judge and divide people up.  We take on a separatist mindset that, without our realizing it, leads us to fragment our social and communal reality all the more.  We fragment the present by creating “groups”.  Groups of good and bad, saints and sinners.  This memory loss gradually makes us forget the richest reality we possess and the clearest teaching we have to defend.  The richest reality and the clearest teaching.  Though we are all sinners, the Lord has unfailingly treated us with mercy.  Paul never forgot that he was on the other side, that he was chosen last, as one born out of time.  Mercy is not a “theory to brandish”:  “Ah!  Now it is fashionable to talk about mercy for this Jubilee, so let’s follow the fashion”.  No, it is not a theory to brandish so that our condescension can be applauded, but rather a history of sin to be remembered.  Which sin?  Ours, mine and yours.  And a love to be praised.  Which love?  The love of God, who has shown me mercy.
We are part of a fragmented culture, a throwaway culture.  A culture tainted by the exclusion of everything that might threaten the interests of a few.  A culture that is leaving by the roadside the faces of the elderly, children, ethnic minorities seen as a threat.  A culture that little by little promotes the comfort of a few and increases the suffering of many others.  A culture that is incapable of accompanying the young in their dreams but sedates them with promises of ethereal happiness and hides the living memory of their elders.  A culture that has squandered the wisdom of the indigenous peoples and has shown itself incapable of caring for the richness of their lands.
All of us are aware, all of us know that we live in a society that is hurting; no one doubts this.  We live in a society that is bleeding, and the price of its wounds normally ends up being paid by the most vulnerable.  But it is precisely to this society, to this culture , that the Lord sends us.  He sends us and urges us to bring the balm of “his” presence.  He sends us with one program alone: to treat one another with mercy.  To become neighbors to those thousands of defenseless people who walk in our beloved American land by proposing a different way of treating them.  A renewed way, trying to let our form of bonding be inspired by God’s dream, by what he has done.  A way of treating others based on remembering that all of us came from afar, like Abraham, and all of us were brought out of places of slavery, like the people of Israel.
All of us still vividly recall our experience in Aparecida and its invitation once more to become missionary disciples.  We spoke at length about discipleship, and wondered how best to promote the catechesis of discipleship and mission.  Paul gives us an interesting key to this: showing mercy.  He reminds us that what made him an apostle was how he was treated, how God drew near to his life: “I received mercy”.  What made him a disciple was the trust God showed in him despite his many sins.  And that reminds us that we may have the best plans, projects and theories about what to do, but if we lack that “show of mercy”, our pastoral work will be cut off midway.
All this has to do with our catechesis, our seminaries – do we teach our seminarians this path of showing mercy? – our parish structures and pastoral plans.  All this has to do with our missionary activity, our pastoral plans, our clergy meetings and even our way of doing theology.  It is about learning to show mercy, a form of bonding that we daily have to ask for – because it is a grace – and need to learn.  Showing mercy among ourselves as bishops, priests and laity.  In theory we are “missionaries of mercy”, yet often we are better at “mistreating” than at treating well.  How many times have we failed in our seminaries to inspire, accompany and encourage a pedagogy of mercy, and to teach that the heart of pastoral work is showing mercy.  Being pastors who treat and not mistreat.  Please, I ask you: be pastors who know how to treat and not mistreat.
Today we are asked especially to show mercy to God’s holy and faithful people – they know a lot about being merciful because they have a good memory –, to the people who come to our communities with their sufferings, sorrows and hurts.  But also to the people who do not come to our communities, yet are wounded by the paths of history and hope to receive mercy.  Mercy is learned from experience – in our own lives first – as in the case of Paul, to whom God revealed all his mercy, all his merciful patience.  It is learned from sensing that God continues to trust in us and to call us to be his missionaries, that he constantly sends us forth to treat our brothers and sisters in the same way that he has treated us.  Each of us knows his or her own story and can draw from it.  Mercy is learned, because our Father continues to forgive us.  Our peoples already have enough suffering in their lives; they do not need us to add to it.  To learn to show mercy is to learn from the Master how to become neighbors, unafraid of the outcast and those “tainted” and marked by sin.  To learn to hold out our hand to those who have fallen, without being afraid of what people will say.  Any treatment lacking mercy, however just it may seem, ends up turning into mistreatment.  The challenge will be to empower paths of hope, paths that encourage good treatment and make mercy shine forth.
Dear brothers and sisters, this gathering is not a congress or a meeting, a seminary or a conference.  This gathering is above all a celebration: we have been asked to celebrate the way God has treated each of us and all his people.  For this reason, I believe that it is good time for us to say together: “Lord, I have let myself be deceived; in a thousand ways I have shunned your love, yet here I am once more, to renew my covenant with you.  I need you.  Save me once again, Lord; take me once more into your redeeming embrace” (Evangelii Gaudium, 3).
Let us be grateful, as Paul told Timothy, that God trusts us to repeat with his people the immense acts of mercy he has shown us, and that this encounter will help us to go forth with renewed conviction as we seek to pass on the sweet and comforting joy of the Gospel of mercy.

Today's Mass Readings and Video : Sat. August 27, 2016


Memorial of Saint Monica
Lectionary: 430


Reading 11 COR 1:26-31

Consider your own calling, brothers and sisters.
Not many of you were wise by human standards,
not many were powerful,
not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise,
and God chose the weak of the world to shame the strong,
and God chose the lowly and despised of the world,
those who count for nothing,
to reduce to nothing those who are something,
so that no human being might boast before God.
It is due to him that you are in Christ Jesus,
who became for us wisdom from God,
as well as righteousness, sanctification, and redemption,
so that, as it is written,
Whoever boasts, should boast in the Lord.

Responsorial PsalmPS 33:12-13, 18-19, 20-21

R. (12) Blessed the people the Lord has chosen to be his own.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
From heaven the LORD looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.
But see, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.
Our soul waits for the LORD,
who is our help and our shield,
For in him our hearts rejoice;
in his holy name we trust.
R. Blessed the people the Lord has chosen to be his own.

Gospel JN 13:34

R. Alleluia, alleluia.
I give you a new commandment:
love one another as I have loved you.
R. Alleluia, alleluia.

GospelMT 25:14-30

Jesus told his disciples this parable:
“A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one–
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master’s money.
After a long time
the master of those servants came back and settled accounts with them.
The one who had received five talents
came forward bringing the additional five.
He said, ‘Master, you gave me five talents.
See, I have made five more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received two talents also came forward and said,
‘Master, you gave me two talents.
See, I have made two more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received the one talent came forward and said,
‘Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.’
His master said to him in reply, ‘You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.’”

Saint August 27 : St. Monica : Patron of #Mothers, #Alcoholics and Victims of Abuse


Patron of: patience, married women, homemakers and housewives, mothers, wives, widows, alcoholics, difficult marriages, disappointing children, victims of adultery or unfaithfulness, and victims of (verbal) abuse
Widow; born of Christian parents at Tagaste, North Africa, in 333; died at Ostia, near Rome, in 387.
We are told but little of her childhood. She was married early in life to Patritius who held an official position in Tagaste. He was a pagan, though like so many at that period, his religion was no more than a name; his temper was violent and he appears to have been of dissolute habits. Consequently Monica's married life was far from being a happy one, more especially as Patritius's mother seems to have been of a like disposition with himself. There was of course a gulf between husband and wife; her almsdeeds and her habits of prayer annoyed him, but it is said that he always held her in a sort of reverence. Monica was not the only matron of Tagaste whose married life was unhappy, but, by her sweetness and patience, she was able to exercise a veritable apostolate amongst the wives and mothers of her native town; they knew that she suffered as they did, and her words and example had a proportionate effect.
Three children were born of this marriage, Augustine the eldest, Navigius the second, and a daughter, Perpetua. Monica had been unable to secure baptism for her children, and her grief was great when Augustine fell ill; in her distress she besought Patritius to allow him to be baptized; he agreed, but on the boy's recovery withdrew his consent. All Monica's anxiety now centred in Augustine; he was wayward and, as he himself tells us, lazy. He was sent to Madaura to school and Monica seems to have literally wrestled with God for the soul of her son. A great consolation was vouchsafed her — in compensation perhaps for all that she was to experience through Augustine — Patritius became a Christian. Meanwhile, Augustine had been sent to Carthage, to prosecute his studies, and here he fell into grievous sin. Patritius died very shortly after his reception into the Church and Monica resolved not to marry again. At Carthage Augustine had become a Manichean and when on his return home he ventilated certain heretical propositions she drove him away from her table, but a strange vision which she had urged her to recall him. It was at this time that she went to see a certain holy bishop, whose name is not given, but who consoled her with the now famous words, "the child of those tears shall never perish." There is no more pathetic story in the annals of the Saints than that of Monica pursuing her wayward son to Rome, wither he had gone by stealth; when she arrived he had already gone to Milan, but she followed him. Here she found St. Ambrose and through him she ultimately had the joy of seeing Augustine yield, after seventeen years of resistance. Mother and son spent six months of true peace at Cassiacum, after which time Augustine was baptized in the church of St. John the Baptist at Milan. Africa claimed them however, and they set out on their journey, stopping at Civit√† Vecchia and at Ostia. Here death overtook Monica and the finest pages of his "Confessions" were penned as the result of the emotion Augustine then experienced.
St. Monica was buried at Ostia, and at first seems to have been almost forgotten, though her body was removed during the sixth century to a hidden crypt in the church of St. Aureus. About the thirteenth century, however, the cult of St. Monica began to spread and a feast in her honour was kept on 4 May. In 1430 Martin V ordered the relics to be brought to Rome. Many miracles occurred on the way, and the cultus of St. Monica was definitely established. Later the Archbishop of Rouen, Cardinal d'Estouteville, built a church at Rome in honour of St. Augustine and deposited the relics of St. Monica in a chapel to the left of the high altar. The Office of St. Monica however does not seem to have found a place in the Roman Breviary before the sixteenth century.
In 1850 there was established at Notre Dame de Sion at Paris an Association of Christian mothers under the patronage of St. Monica; its object was mutual prayer for sons and husbands who had gone astray. This Association was in 1856 raised to the rank of an archconfraternity and spread rapidly over all the Catholic world, branches being established in Dublin, London, Liverpool, Sydney, and Buenos Aires. Eugenius IV had established a similar Confraternity long before.
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