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Thursday, September 15, 2016

Catholic News World : Thursday September 15, 2016 - SHARE

2016


#PopeFrancis "We Christians have a Mother, Jesus’ [Mother]; we have a Father, Jesus’ #Homily


(Vatican Radio) In a “world that suffers the crisis of a great orphanhood,” we have a Mother that accompanies and defends us. That was the message of Pope Francis during the morning Mass at the Casa Santa Marta on the feast of Our Lady of Sorrows.
The Gospel of the day brings us to Calvary. All the disciples had fled, except for St John and a few women. At the foot of the Cross is Mary, the Mother of Jesus. Everyone is looking at her, saying, “That’s the mother of this delinquent! That is the mother of this subversive!”
“And Mary heard these things. She suffered terrible humiliation. And she also heard the dignitaries, even some priests, whom she respected, because they were priests, [saying] “You who are so good, come down! Come down!” With her Son, naked, there [on the Cross]. And Mary had such great suffering, but she didn’t go away. She didn’t deny her Son! He was her flesh.”
Pope Francis recalled that, when he was in Buenos Aires and would visit prisoners in the jails, he always saw lines of women waiting to enter:
“They were moms. But they were not ashamed: their flesh was there inside. And these women suffered not only the shame of being there – “Look at her! What did her son do?” -- but they also suffer the ugly humiliation of the searches they had to undergo before entering. But they were mothers, and they went to find their own flesh. And so it was with Mary: she was there, with her Son, with that very great suffering.”
Jesus, the Pope said, has promised not to leave us orphans, and on the Cross he gives us His Mother as our Mother:
“We Christians have a Mother, Jesus’ [Mother]; we have a Father, Jesus’ [Father]. We are not orphans! And she gives birth to us in that moment with such great sorrow: She is truly a martyr. With a pierced heart, she accepts giving birth to all of us in that moment of sorrow. And from that moment she becomes our Mother, from that moment she is our Mother, the one who takes care of us and is not ashamed of us: she defends us.”
The mystics of the early centuries, Pope Francis said, counsel us to take refuge under the mantle of the Mother of God in moments of spiritual turbulence: “The devil can’t enter there.” He continued, explaining that Mary is a mother, and she will defend as a Mother. The West later took this advice to heart and composed the Latin version of the Marian antiphon: Sub tuum praesidium, “under your mantle, under your protection, O Mother!” We are safe there, he said.
“In a world we could call an orphan,” Pope Francis concluded, “in this world that suffers the crisis” of a great experience of being orphaned, “perhaps our help lies in saying ‘Look to your Mother!’” We have a mother “who defends us, teaches us, accompanies us; who is not ashamed of our sins. She is not ashamed, because she is our Mother. May the Holy Spirit, this friend, this companion along the way, this Paraclete or advocate Whom the Lord has sent, make us understand this very great mystery of the maternity of Mary.”

#PopeFrancis issues #MotuProprio on Canon Law Codes - FULL TEXT

(Vatican Radio) Pope Francis issued an Apostolic Letter motu proprio on Thursday, in which he brings the basic legal instruments that govern the Latin Church and the Eastern Churches in communion with Rome more closely into accord with one another in several different specific areas regarding the discipline of the sacraments, and ecclesial identity of the faithful.
The Holy Father has introduced material changes only to the Code of Canon Law that governs the Latin Church, in order to bring the Latin code into harmony with the Eastern code, especially as regards the valid celebration of marriages with spouses of mixed Rite, the circumstances under which a spouse may change Rite, how to determine the Rite to which a child belongs properly, and other questions in a similar vein.
A note issued by the Pontifical Council for Legislative Texts explains that the reason for the reforms is that of responding to the desire to facilitate the pastoral care of all the faithful, especially of those  very great and increasing numbers of Eastern Christians living in predominantly Latin environments.
Below, please find the full text of the motu proprio in Latin
**************************************
Litterae Apostolicae Motu Proprio datae
            Quibus nonnullae normae Codicis Iuris Canonici immutantur.
FRANCISCUS PP.
De concordia inter Codices valde solliciti, quasdam discrepantias animadvertimus inter Codicis Iuris Canonici et Codicis Canonum Ecclesiarum Orientalium normas reperiri.
Duo enim Codices partim communes normas continent, partim vero peculiares ac proprias, id quod utrumque autonomum reddit. Oportet tamen ut etiam peculiares normae apte inter se componantur. Namque discrepantiae, si et quatenus adsint, in pastorali praxi incommoda secum ferunt, praesertim cum relationes inter membra tum ad Ecclesiam latinam tum ad aliquam Ecclesiam orientalem pertinentia moderandae sunt.
Id accidit praesertim nostris temporibus, cum nempe ex populorum migratione sequatur ut plures christifideles orientales in regionibus latinis degant. Quaestiones pastorales et iuridicae haud paucae inde sunt exortae, quae ut solvantur accommodatas normas postulant.  Speciatim est memorandum christifideles orientales ad suum cuiusque ritum servandum teneri, ubicumque terrarum inveniantur (cfr CCEO can. 40 § 3; Conc. Oecum. Vat. II, Decr.Orientalium Ecclesiarum, 6), ac proinde auctoritatis ecclesiasticae competentis est maximopere curare ut congrua media apparentur quibus ipsi hanc suam obligationem implere queant (cfr CCEO can. 193, § 1; CIC can. 383 §§ 1-2; Adhort. ap. postsyn. Pastores gregis, 72). Normarum concordia  haud dubie medium est quod valde iuvabit ut venerabilium rituum orientalium incremento faveatur (cf. CCEO can. 39), ita ut Ecclesiae sui iuris curam pastoralem efficacius exercere valeant.
Prae oculis tamen habenda est necessitas agnoscendi peculiares notas disciplinares illius regionis in qua relationes interecclesiales eveniunt. In Occidente enim, qui est maiore ex parte latinus, oportet consentaneam aequilibritatem servari inter tutelam iuris proprii minoris partis orientalis et obsequium exhibendum erga historicam traditionem canonicam maioris partis latinae, ita ut indebiti concursus et conflictus vitentur omniumque catholicarum communitatum in illa regione commorantium  fructuosa cooperatio foveatur.
Accedit et alia ratio ut normae CIC expressis quibusdam compleantur dispositionibus, iis quidem similibus quae in CCEO continentur, postulatio nempe ut accuratius determinentur relationes cum christifidelibus ad Ecclesias orientales non catholicas pertinentibus, quorum in praesentia auctus est numerus in territoriis latinis.
Prae oculis quoque habendum est canonistarum commentaria animadvertisse discrepantias quasdam inveniri inter utrumque Codicem ac fere unanimiter ostendisse quae sint praecipuae quaestiones et quomodo eae concordes sint reddendae.
Finis igitur normarum quae his Litteris Apostolicis Motu Proprio datis introducuntur in eo consistit ut perveniatur ad concordem disciplinam, quae certam signet viam sequendam singulis in casibus in exercitio curae pastoralis.
Pontificium Consilium de Legum Textibus per Commissionem peritorum in Iure canonico orientali et latino quaestiones repperit quae prae ceteris egere videntur accommodata renovatione legislativa sicque textum elaboravit transmissum ad triginta circiter totius orbis Consultores et Iuris canonici cultores necnon ad Auctoritates Ordinariatuum latinorum pro orientalibus. Expensis receptis animadversionibus, novus textus approbatus est a Sessione Plenaria Pontificii Consilii de Legum Textibus.
 His omnibus perpensis, quae sequuntur decernimus:
Art. 1. Canon 111 CIC integre sequenti textu substituitur, in quo adiungitur nova paragraphus et nonnullae expressiones mutantur:
§1 Ecclesiae latinae per receptum baptismum adscribitur filius parentum, qui ad eam pertinent vel, si alteruter ad eam non pertineat, ambo concordi voluntate optaverint ut proles in Ecclesia latina baptizaretur; quodsi concors voluntas desit, Ecclesiae sui iuris ad quam pater pertinet adscribitur.
§2 Si vero unus tantum ex parentibus sit catholicus, Ecclesiae ad quam hic  parens catholicus  pertinet adscribitur.
§3 Quilibet baptizandus qui quartum decimum aetatis annum expleverit, libere potest eligere ut in Ecclesia latina vel in alia Ecclesia sui iuris baptizetur; quo in casu, ipse ad eam Ecclesiam pertinet quam elegerit.
Art. 2. Canon 112 CIC integre sequenti textu substituitur, in quo adiungitur nova paragraphus et nonnullae expressiones mutantur:
§1. Post receptum baptismum, alii Ecclesiae sui iuris ascribuntur:
1° qui licentiam ab Apostolica Sede obtinuerit;
2° coniux qui, in matrimonio ineundo vel eo durante, ad Ecclesiam sui iurisalterius coniugis se transire declaraverit; matrimonio autem soluto, libere potest ad latinam Ecclesiam redire;
3° filii eorum, de quibus in nn. 1 et 2, ante decimum quartum aetatis annum completum itemque, in matrimonio mixto, filii partis catholicae quae ad aliamEcclesiam sui iuris legitime transierit; adepta vero hac aetate, iidem possunt ad latinam Ecclesiam redire.
§2. Mos, quamvis diuturnus, sacramenta secundum ritum alius Ecclesiae sui iuris recipiendi, non secumfert adscriptionem eidem Ecclesiae.
§3. Omnis transitus ad aliam Ecclesiam sui iuris vim habet a momento declarationis factae coram eiusdem Ecclesiae Ordinario loci vel parocho proprio  aut sacerdote ab alterutro delegato et duobus testibus, nisi rescriptum Sedis Apostolicae aliud ferat; et in libro baptizatorum adnotetur.
Art. 3. Paragraphus secunda can. 535 CIC integre sequenti textu substituitur:
§ 2. In libro baptizatorum adnotentur quoque adscriptio Ecclesiae sui iuris vel ad aliam transitus, necnon confirmatio, item quae pertinent ad statum canonicum christifidelium, ratione matrimonii, salvo quidem praescripto can. 1133, ratione adoptionis, ratione suscepti ordinis sacri, necnon professionis perpetuae in instituto religioso emissae; eaeque adnotationes in documento accepti baptismi semper referantur.
Art. 4. Numerus secundus primae paragraphi can. 868 CIC integre sequenti textu substituitur:
§1. 2° spes habeatur fundata eum in religione catholica educatum iri, firma § 3; quae si prorsus deficiat, baptismus secundum praescripta iuris particularis differatur, monitis de ratione parentibus.
Art. 5. Canon 868 CIC posthac tertiam paragraphum habebit ut sequitur:
§3. Infans christianorum non catholicorum licite baptizatur, si parentes aut unus saltem eorum aut is, qui legitime eorundem locum tenet, id petunt et si eis corporaliter aut moraliter impossibile sit accedere ad ministrum proprium.
Art. 6. Canon 1108 CIC posthac tertiam paragraphum habebit ut sequitur:
§3. Solus sacerdos valide assistit matrimonio inter partes orientales vel inter partem latinam et partem orientalem sive catholicam sive non catholicam.
Art. 7. Canon 1109 CIC integre sequenti textu substituitur:
Loci Ordinarius et parochus, nisi per sententiam vel per decretum fuerint excommunicati vel interdicti vel suspensi ab officio aut tales declarati, vi officii, intra fines sui territorii, valide matrimoniis assistunt non tantum subditorum, sed etiam,  dummodo alterutra saltem pars sit adscripta Ecclesiae latinae, non subditorum.
Art. 8. Prima paragraphus can. 1111 CIC integre sequenti textu substituitur:
§ 1. Loci Ordinarius et parochus, quamdiu valide officio funguntur, possunt facultatem intra fines sui territorii matrimoniis assistendi, etiam generalem, sacerdotibus et diaconis delegare, firmo tamen eo quod praescribit can. 1108 § 3.
Art. 9. Prima paragraphus can. 1112 CIC integre sequenti textu substituitur:
§ 1. Ubi desunt sacerdotes et diaconi, potest Episcopus dioecesanus, praevio voto favorabili Episcoporum conferentiae et obtenta licentia Sanctae Sedis, delegare laicos, qui matrimoniis assistant, firmo praescripto can. 1108 § 3.
Art. 10. Canon 1116 CIC posthac tertiam paragraphum habebit, ut sequitur:
§3. In iisdem rerum adiunctis, de quibus in §1, nn. 1 et 2, Ordinarius loci cuilibet sacerdoti catholico facultatem conferre potest matrimonium benedicendi christifidelium Ecclesiarum orientalium quae plenam cum Ecclesia catholica communionem non habeant si sponte id petant, et dummodo nihil validae vel licitae celebrationi matrimonii obstet. Idem sacerdos, semper necessaria cum prudentia,  auctoritatem competentem Ecclesiae non catholicae, cuius interest, de re certiorem faciat.
Art. 11. Prima paragraphus can. 1127 CIC integre sequenti textu substituitur:
§ 1. Ad formam quod attinet in matrimonio mixto adhibendam, serventur praescripta can. 1108; si tamen pars catholica matrimonium contrahit cum parte non catholica ritus orientalis, forma canonica celebrationis servanda est ad liceitatem tantum; ad validitatem autem requiritur interventus sacerdotis, servatis aliis de iure servandis.
Quaecumque vero a Nobis hisce Litteris Apostolicis Motu Proprio datis decreta sunt, ea omnia firma ac rata esse iubemus, contrariis quibuslibet non obstantibus, peculiari etiam mentione dignis, atque decernimus ut per editionem in actis diurnis L’Osservatore Romano promulgentur et deinde inActis Apostolicae Sedis commmentario officiali edantur.
Datum Romae, apud Sanctum Petrum, die XXXI mensis Maii anno MMXVI, Pontificatus Nostri quarto.

Novena to Our Lady of Sorrows - #Litany and #Rosary #Prayers and Promises - SHARE

Novena Prayer in Honor of the Sorrows of The Blessed Virgin Mary

The Novena finds it's origin in ancient Church tradition. A Novena is simply any prayer said faithfully for a period of dedicated time. Generally it is said for nine consecutive days, nine Sundays, Fridays or Saturdays, or even nine hours in a row. Novenas have traditionally been known to be very powerful ~ used since the time of the Apostles when most notably, they and the other disciples prayed and fasted for nine days prior to receiving the outpouring of the Holy Spirit on the day of Pentacost. 

Most holy and afflicted Virgin, Queen of Martyrs, you stood beneath the cross, witnessing the agony of your dying Son. Look with a mother's tenderness and pity on me, who kneel before you. I venerate your sorrows and I place my requests with filial confidence in the sanctuary of your wounded heart. Present them, I beseech you, on my behalf to Jesus Christ, through the merits of His own most sacred passion and death, together with your sufferings at the foot of the cross. Through the united efficacy of both, obtain the granting of my petition. To whom shall I have recourse in my wants and miseries if not to you, Mother of Mercy? You have drunk so deeply of the chalice of your Son, you can compassionate our sorrows. Holy Mary, your soul was pierced by a sword of sorrow at the sight of the passion of your Divine Son. Intercede for me and obtain for me from Jesus (mention request) if it be for His honor and glory and for my good. Amen. 

The Rosary of the Seven Sorrows

The Rosary of the Seven Sorrows consists of 7 groups of 7 beads, with 3 additional beads and a Crucifix.  Say each of the sorrow below followed by 7 Hail Mary's. The 7 groups of 7 Hail Mary's are recited in remembrance of
the 7 Sorrows of Mary:
1. The prophecy of Simeon.
2. The flight into Egypt.
3. The loss of the Child Jesus in the Temple.
4. Mary meets Jesus carrying His cross.
5. The Crucifixion
6. Mary received the Body of Jesus from the cross
7. The Body of Jesus is placed in a tomb.
3 Hail Mary's are added in remembrance of the tears Mary shed because of the suffering of her Divine Son. These are said to obtain true sorrow for our sins.
The concluding prayer follows:
V/. Pray for us, O most sorrowful Virgin.
R/. That we may be made worthy of the promises of Christ.
Let us pray:
Lord Jesus, we now implore, both for the present and for the hour of our death, the intercession of the most Blessed Virgin Mary, Thy Mother, whose holy soul was pierced at the time of Thy passion by a sword of grief.  Grant us this favor, O Saviour of the world, Who livest and reignest with the Father and the Holy Spirit, forever and ever. Amen.
The Blessed Virgin Mary grants 7 special graces to the souls who honor her daily by saying 7 Hail Mary's
and meditating on her tears and dolors. This devotion was passed on by St. Bridget of Sweden.
Here are the 7 special graces:

1. I will grant peace to their families.
2. They will be enlightened about the divine mysteries.
3. I will console them in their pains, and I will accompany them in their work.
4. I will give them as much as they ask for as long as it does not oppose the adorable will of my divine Son or the sanctification of their souls.
5. I will defend them in their spiritual battles with the infernal enemy, and I will protect them at every instant of their lives.
6. I will visibly help them at the moment of their death; they will see the face of their mother.
7. I have obtained (this grace) from my divine Son, that those who propagate this devotion to my tears and dolors, will be taken directly from this earthly life to eternal happiness since all their sins will be forgiven and my Son and I will be their eternal consolation and joy.




Litany of the Seven Sorrows
Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us.
Christ, hear us. Christ, graciously hear us.
God the Father of Heaven, Have mercy on us.
God the Son, Redeemer of the world, Have mercy on us.
God the Holy Spirit, Have mercy on us.
Holy Trinity, One God, Have mercy on us.
Holy Mary, Pray for us.
Holy Mother of God, Pray for us.
Holy Virgin of virgins, Pray for us.
Mother crucified, Pray for us.
Mother sorrowful, Pray for us.
Mother tearful, Pray for us.
Mother afflicted, Pray for us.
Mother forsaken, Pray for us.
Mother desolate, Pray for us.
Mother bereft of thy Child, Pray for us.
Mother transfixed with the sword, Pray for us.
Mother consumed with grief, Pray for us.
Mother filled with anguish, Pray for us.
Mother crucified in heart, Pray for us.
Mother most sad, Pray for us.
Fountain of tears, Pray for us.
Abyss of suffering, Pray for us.
Mirror of patience, Pray for us.
Rock of constancy, Pray for us.
Anchor of confidence, Pray for us.
Refuge of the forsaken, Pray for us.
Shield of the oppressed, Pray for us.
Subduer of the unbelieving, Pray for us.
Comfort of the afflicted, Pray for us.
Medicine of the sick, Pray for us.
Strength of the weak, Pray for us.
Harbor of the wrecked, Pray for us.
Allayer of tempests, Pray for us.
Resource of mourners, Pray for us.
Terror of the treacherous, Pray for us.
Treasure of the faithful, Pray for us.
Eye of the Prophets, Pray for us.
Staff of the Apostles, Pray for us.
Crown of Martyrs, Pray for us.
Light of confessors, Pray for us.
Pearl of virgins, Pray for us.
Consolation of widows, Pray for us.
Joy of all Saints, Pray for us.
Lamb of God, Who takest away the sins of the world, Spare us, O Lord.
Lamb of God, Who takest away the sins of the world, Graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world, Have mercy on us.
Look down upon us, deliver us, and save us from all trouble, in the power of Jesus Christ. Amen.
Let us pray: Imprint, O Lady, thy wounds upon my heart, that I may read therein sorrow and love--- sorrow to endure every sorrow for thee, love to despise every love for thee. Amen.
Pray 1 Apostles Creed, 1 Hail Holy Queen, and 3 Hail Mary's,
in honor of the Most Holy Heart of Mary.


~~ originally written in Latin by Pope Pius VII in 1809

Wednesday, September 14, 2016

Feast September 15 : Our Lady of Sorrows - #OurLady


The object of these feasts is the spiritual martyrdom of the Mother of God and her compassion with the sufferings of her Divine Son.
(1) The seven founders of the Servite Order, in 1239, five years after they established themselves on Monte Senario, took up the sorrows of Mary, standing under the Cross, as the principal devotion of their order. The corresponding feast, however, did not originate with them; its celebration was enacted by a provincial synod of Cologne (1413) to expiate the crimes of the iconoclast Hussites; it was to be kept on the Friday after the third Sunday after Easter under the title: "Commemoratio augustix et doloris B. Marix V.". Its object was exclusively the sorrow of Mary during the Crucifixion and Death of Christ. Before the sixteenth century this feast was limited to the dioceses of North Germany, Scandinavia, and Scotland. Being termed "Compassio" or "Transfixio", "Commendatio, Lamentatio B.M.V.", it was kept at a great variety of dates, mostly during Eastertide or shortly after Pentacost, or on some fixed day of a month (18 July, Merseburg; 19 July, Halberstadt, Lxbeck, Meissen; 20 July, Naumberg; cf. Grotefend, "Zeitrechnung", II, 2, 166). Dreves and Blume (Analecta hymnica) have published a large number of rhythmical offices, sequences and hymns for the feast of the Compassion, which show that from the end of the fifteenth century in several dioceses the scope of this feast was widened to commemorate either five dolours, from the imprisonment to the burial of Christ, or seven dolours, extending over the entire life of Mary (cf. XXIV, 122-53; VIII, 51 sq.; X, 79 sq., etc.). Towards the end of the end of the sixteenth century the feast spread over part of the south of Europe; in 1506 it was granted to the nuns of the Annunciation under the title "Spasmi B.M.V.", Monday after Passion Sunday; in 1600 to the Servite nuns of Valencia, "B.M.V. sub pede Crucis", Friday before Palm Sunday. After 1600 it became popular in France and was termed "Dominx N. de Pietate", Friday before Palm Sunday. To this latter date the feast was assigned for the whole German Empire (1674). By a Decree of 22 April 1727, Benedict XIII extended it to the entire Latin Church, under the title "Septem dolorum B.M.V.", although the Office and Mass retain the original character of the feast, the Compassion of Mary at the foot of the Cross. At both Mass and Office the "Stabat Mater" of Giacopone da Todi (1306) is sung.
(2) The second feast was granted to the Servites, 9 June and 15 September, 1668, double with an octave for the third Sunday in September. Its object of the seven dolours of Mary (according to the responsories of Matins: the sorrow
at the prophecy of Simeon;
at the flight into Egypt;
having lost the Holy Child at Jerusalem;
meeting Jesus on his way to Calvary;
standing at the foot of the Cross;
Jesus being taken from the Cross;
at the burial of Christ.
This feast was extended to Spain (1735); to Tuscany (double of the second class with an octave, 1807). After his return from his exile in France Pius VII extended the feast to the Latin Church (18 September, 1814), major double); it was raised to the rank of a double of the second class, 13 May, 1908. The Servites celebrate it as a double of the first class with an octave and a vigil. Also in the Passionate Order, at Florence and Granada (N.S. de las Angustias), its rank is double of the first class with an octave. The hymns which are now used in the Office of this feast were probably composed by the Servite Callisto Palumbella (eighteenth century). On the devotion, cf. Kellner, "Heortology", p. 271. The old title of the "Compassio" is preserved by the Diocese of Hildesheim in a simple feast, Saturday after the octave of Corpus Christi. A feast, "B.M.V. de pietate", with a beautiful medieval office, is kept in honour of the sorrowful mother at Goa in India and Braga in Portugal, on the third Sunday of October; in the ecclesiastical province of Rio de Janeiro in Brazil, last Sunday of May, etc. (cf. the corresponding calendars). A special form of devotion is practised in Spanish-speaking countries under the term of "N.S. de la Soledad", to commemorate the solitude of Mary on Holy Saturday. Its origin goes back to Queen Juana, lamenting the early death of her husband Philip I, King of Spain (1506).
To the oriental churches these feasts are unknown; the Catholic Ruthenians keep a feast of the sorrowful Mother on Friday after the octave of Corpus Christi. Text Source: The Catholic Encyclopedia

Saint September 15 : St. Catherine of Genoa : #Mystic

(CATERINA FIESCHI ADORNO.) Born at Genoa in 1447, died at the same place 15 September, 1510. The life of St. Catherine of Genoa may be more properly described as a state than as a life in the ordinary sense. When about twenty-six years old she became the subject of one of the most extraordinary operations of God in the human soul of which we have record, the result being a marvellous inward condition that lasted till her death. In this state, she received wonderful revelations, of which she spoke at times to those around her, but which are mainly embodied in her two celebrated works: the "Dialogues of the Soul and Body", and the "Treatise on Purgatory". Her modern biographies, chiefly translations or adaptations of an old Italian one which is itself founded on "Memoirs" drawn up by the saint's own confessor and a friend, mingle what facts they give of her outward life with accounts of her supernatural state and "doctrine", regardless of sequence, and in an almost casual fashion that makes them entirely subservient to her psychological history. These facts are as follows: St. Catherine's parents were Jacopo Fieschi and Francesca di Negro, both of illustrious Italian birth. Two popes — Innocent IV and Adrian V — had been of the Fieschi family, and Jacopo himself became Viceroy of Naples. Catherine is described as an extraordinarily holy child, highly gifted in the way of prayer, and with a wonderful love of Christ's Passion and of penitential practices; but, also, as having been a most quiet, simple, and exceedingly obedient girl. When about thirteen, she wished to enter the convent, but the nuns to whom her confessor applied having refused her on account of her youth, she appears to have put the idea aside without any further attempt. At sixteen, she was married by her parents' wish to a young Genoese nobleman, Giuliano Adorno. The marriage turned out wretchedly; Giuliano proved faithless, violent-tempered, and a spendthrift. And made the life of his wife a misery. Details are scanty, but it seems at least clear that Catherine spent the first five years of her marriage in silent, melancholy submission to her husband; and that she then, for another five, turned a little to the world for consolation in her troubles. The distractions she took were most innocent; nevertheless, destined as she was for an extraordinary life, they had the effect in her case of producing lukewarmness, the end of which was such intense weariness and depression that she prayed earnestly for a return of her old fervour. Then, just ten years after her marriage, came the event of her life, in answer to her prayer. She went one day, full of melancholy, to a convent in Genoa where she had a sister, a nun. The latter advised her to go to confession to the nuns' confessor, and Catherine agreed. No sooner, however, had she knelt down in the confessional than a ray of Divine light pierced her soul, and in one moment manifested her own sinfulness and the Love of God with equal clearness. The revelation was so overwhelming that she lost consciousness and fell into a kind of ecstacy, for a space during which the confessor happened to be called away. When he returned, Catherine could only murmur that she would put off her confession, and go home quickly.
From the moment of that sudden vision of herself and God, the saint's interior state seems never to have changed, save by varying in intensity and being accompanied by more or less severe penance, according to what she saw required of her by the Holy Spirit Who guided her incessantly. No one could describe it except herself; but she does so, minutely, in her writings, from which may here be made one short extract: — "[The souls in Purgatory] see all things, not in themselves, nor by themselves, but as they are in God, on whom they are more intent than on their own sufferings. . . . For the least vision they have of God overbalances all woes and all joys that can be conceived. Yet their joy in God does by no means abate their pain. . . . This process of purification to which I see the souls in Purgatory subjected, I feel within myself." (Treatise on Purgatory, xvi, xvii.) For about twenty-five years, Catherine, though frequently making confessions, was unable to open her mind for direction to anyone; but towards the end of her life a Father Marabotti was appointed to be her spiritual guide. To him she explained her states, past and present, in full, and he compiled the "Memoirs" above referred to from his intimate personal knowledge of her. Of the saint's outward life, after this great change, her biographies practically tell us but two facts: that she at last converted her husband who died penitent in 1497; and that both before and after his death — though more entirely after it — she gave herself to the care of the sick in the great Hospital of Genoa, where she eventually became manager and treasurer. She died worn out with labours of body and soul, and consumed, even physically, by the fires of Divine love within her. She was beatified in 1675 by Clement X, but not canonized till 1737, by Clement XII. Meantime, her writings had been examined by the Holy Office and pronounced to contain doctrine that would be enough, in itself, to prove her sanctity.
Text Source: The Catholic Encyclopedia

#PopeFrancis "...that this love is more powerful than every sort of evil" FULL TEXT + Video

Dear Brothers and Sisters, good morning!
During this Jubilee, we have reflected many times on the fact that Jesus expresses Himself with unique tenderness, a sign of the presence and goodness of God. Today, we reflect on a moving passage of the Gospel (cf. Matthew 11:28-30), in which Jesus says: “Come to me, all who labor and are heavy laden, and I will give you rest. […] Learn from me; for I am gentle and lowly in heart, and you will find rest for your souls” (vv. 28-29). The Lord’s invitation is surprising: He calls to follow him simple people, who are burdened by a difficult life; He calls persons to follow him who have so many needs and He promises them that in Him they will find rest and relief. The invitation is addressed in an imperative way: “come to me,” “take up my yoke” and learn from me.” If only all leaders of the world could say this! Let us try to understand the meaning of these expressions.
The first imperative is “Come to me.” Turning to those who are exhausted and oppressed, Jesus presents himself as the Servant of the Lord described in the Book of the Prophet Isaiah. The passage of Isaiah states thus: “The Lord has given me the tongue of those who are taught, that I may know how to sustain with a word him that is weary” (50:4). To these wearied of life, the Gospel puts side by side the poor (cf. Matthew 11:5) and the little ones (cf. Matthew 18:6). They are those who cannot count on their own means, or on important friendships. They can only trust in God. Conscious of their humble and miserable condition, they know they depend on the Lord’s mercy, expecting from Him the only help possible. In Jesus’ invitation they finally find the answer to their waiting: by becoming His disciples they receive the promise of finding rest for their whole life. A promise that at the end of the Gospel is extended to all people: “Go therefore – Jesus says to the Apostles – and make disciples of all nations” (Matthew 28:19). By receiving the invitation to celebrate this Year of Grace of the Jubilee, pilgrims throughout the world cross the Door of Mercy open in Cathedrals, in Shrines, in so many churches of the world, in hospitals, in prisons. Why do they cross this Door of Mercy? To find Jesus; to find Jesus’ friendship; to find the rest that only Jesus gives. This path expresses the conversion of every disciple who decides to follow Jesus. And conversion consists always in discovering the Lord’s mercy. It is infinite and inexhaustible: great is the Lord’s mercy! Therefore, by crossing the Holy Door we profess “that love is present in the world and that this love is more powerful than every sort of evil, in which man, humanity, the world are involved” (John Paul II, Encyclical Dives in Misericordia, 7).
The second imperative says: “Take my yoke.” In the context of the Covenant, the biblical tradition uses the image of the yoke to indicate the close bond that links the people to God and, consequently, submission to His will expressed in the Law. In controversy with the scribes and Doctors of the Law, Jesus puts His yoke on the disciples, in which the Law finds its fulfilment. He wishes to teach them that they will discover God’s will through His person: through Jesus, not through laws and cold prescriptions which Jesus Himself condemns. Suffice it to read Matthew’s chapter 23. He is at the center of their relation with God; He is in the heart of the relations between the disciples and places Himself as fulcrum of each one’s life. Thus, by receiving “Jesus’ yoke” every disciple enters into communion with Him and is rendered a participant in the mystery of His cross and of His destiny of salvation.

Ensuing is the third imperative: “Learn from me.” Jesus projects to His disciples a path of knowledge and of imitation. Jesus is not a teacher who imposes on others with severity burdens that He does not carry: this was the accusation He made to the Doctors of the Law. He addresses the humble and little ones, the poor and the needy because He Himself made Himself little and humble. He understands the poor and the suffering because He Himself is poor and tried by sorrows. Jesus did not follow an easy way to save humanity; on the contrary, his path was painful and difficult. As the Letter to the Philippians reminds: “He humbled Himself and became obedient unto death, even death on a cross” (2:8). The yoke that the poor and the oppressed bear is the same yoke that He bore before them: therefore, it is a light yoke. He bore on His back the pains and sins of the whole of humanity. Therefore, for the disciple to receive Jesus’ yoke means to receive His revelation and to accept it: in Him God’s mercy took on men’s poverties, thus giving all the possibility of salvation. But why is Jesus capable of saying these things? Because He made Himself everything to all, close to all, to the poorest! He was a Pastor among the people, among the poor: He worked the whole day with them; Jesus was not a prince. It is bad for the Church when the Pastors become princes, far from the people, far from the poorest: this is not Jesus’ spirit. Jesus reproaches these Pastors, and of them Jesus said to the people: “do what they say, but not what they do.”
Dear brothers and sisters, for us too there are moments of tiredness and disappointment. Then let us remember these words of the Lord, which give us so much consolation and make us understand if we are putting our strength at the service of the good. In fact, sometimes our exhaustion is caused by having put our trust in things that are not essential, because we have distanced ourselves from what is really valuable in life. The Lord teaches us not to be afraid to follow Him, because the hope we place in Him will not be disappointed. Therefore, we are called to learn from Him what it means to live of mercy, to be instruments of mercy. To live of mercy, to be instruments of mercy: to live of mercy and to feel oneself needy of Jesus’ mercy, and when we feel ourselves in need of forgiveness, of consolation, let us learn to be merciful with others. By keeping our gaze fixed on the Son of God we understand what a long way we still have to go but, at the same time, He infuses in us the joy of knowing that we are walking with Him and we are never alone – courage, therefore, courage! Let us not have taken from us the joy of being disciples of the Lord. “But Father, I am a sinner, what can I do?” “Let the Lord look at you, open your heart, feel His look upon you, His mercy, and your heart will be filled with joy, with the joy of forgiveness, if you come close and ask for forgiveness.” Let us not allow ourselves to be robbed of the hope of living this life together with Him and with the strength of His consolation. Thank you.
[Original text: Italian] [Translation by ZENIT]
Greeting in Italian 
A warm welcome to Italian-speaking pilgrims!
I am happy to receive the faithful of the Diocese of Lugano, accompanied by the Bishop, Monsignor Valerio Lazzeri, and the Urbanite Poor Clares from several countries: may the Jubilee pilgrimage you are living be an occasion to grow in the love of God so that your communities are places in which one experiences mercy towards one’s neighbor.
I greet the parish groups, especially the faithful of Acerra and Cento, the 8th of October 2001 Foundation and the Bio-media Group of Milan.
Finally, a thought goes to young people, the sick and newlyweds. Today we are celebrating the feast of the Exaltation of the Holy Cross. Dear young people, in taking up again your usual activities after the holidays, reinforce also your dialogue with God, spreading His light and His peace; dear sick, find comfort in the cross of the Lord Jesus, who continues His work of redemption in the life of every man; and you, dear newlyweds, make an effort to maintain a constant relation with Christ crucified, so that your love is ever more true, fruitful and lasting.
[Original text: Italian] [Translation by ZENIT]

#PopeFrancis “to kill in the name of God is satanic” #Homily at Mass for Fr. Jacques Hamel

(Vatican Radio) Pope Francis on Wednesday morning celebrated Mass for the French priest of Rouen, Fr. Jacques Hamel, whom he described, is part of the chain of Christian martyrs that runs throughout the history of the Church.
Father Hamel was murdered while celebrating Mass in his Parish Church by two men swearing allegiance to the so-called Islamic State in July.
To the congregation gathered at Santa Marta and which included Archbishop Dominque Lebrun of Rouen, along with 80 other pilgrims from the diocese, Pope Francis said that “to kill in the name of God is satanic”.
Reflecting on the many martyrs that are part of the history of the Catholic Church, Pope Francis said: “this is a story that repeats itself in the Church, and today, he said, there are more Christian martyrs than there were at beginning of Christianity”
Today – he continued - there are Christians "who are murdered, tortured, imprisoned, have their throats slit because they do not deny Jesus Christ".
This history, the Pope said – continues with our Father Jacques: he is part of this chain of martyrs.
“Father Jacques Hamel was slain as he celebrated the sacrifice of Christ’s crucifixion. A good man, a meek man, a man who always tried to build peace was murdered (…). This is the satanic thread of persecution” he said.
And, Pope Francis continued: "What a pleasure it would be if all religious confessions would say: 'to kill in the name of God is satanic'".
Pope Francis concluded his homily holding up Fr Hamel and his example of courage and said we must pray to him to grant us meekness, brotherhood, peace and the courage to tell the truth: “to kill in the name of God is satanic”.    
On the altar, a simple photograph of Fr Hamel who was slain by two Islamist fanatics while celebrating Mass in the Church of Saint-Etienne-du-Rouvray on 26 July 2016. 
The liturgy was broadcast live by the Vatican Television Station.


Litany of the Holy Cross - #Prayer #Litany to SHARE


 

Lord, have mercy.
Lord, have mercy.
Christ, have mercy.
Christ, have mercy.
Lord, have mercy.
Lord, have mercy.
Christ, hear us.
Christ, graciously hear us.

God the Father of heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Ghost, have mercy on us.

Holy Cross, whereon the Lamb of God was offered for the sins of the world,
Deliver and save us.

Hope of Christians,
Save us, O Holy Cross*

Pledge of the resurrection from the dead,*
Shelter of persecuted innocence,*
Guide of the blind,*
Way of those who have gone astray,*
 Staff of the lame,*
Consolation of the poor,*
Restraint of the powerful,*
Destruction of the proud,*
Refuge of sinners,*
Trophy of victory over hell,*
Terror of demons,*
Mistress of youth,*
Succor of the distressed,*
Hope of the hopeless,*
Star of the mariner,*
Harbor of the wrecked,*
Rampart of the besieged,*
Father of orphans,*
Defense of widows,*
Counsel of the just,*
Judge of the wicked,*
Rest of the afflicted,*
Safeguard of childhood,*
Strength of manhood,*
Last hope of the aged,*
Light of those who sit in darkness,*
Splendor of kings,*
Civilizer of the world,*
Buckler impenetrable,*
Wisdom of the foolish,*
Liberty of slaves,*
Knowledge of the ignorant,*
Sure rule of life,*
Heralded by prophets,*
Preached by apostles,*
Glory of martyrs,*
Study of anchorites,*
Chastity of virgins,*
Joy of priests,*
Foundation of the Church,*
Salvation of the world,*
Destruction of idolatry,*
Stumbling-block of the Jews,*
Condemnation of the ungodly,*
Support of the weak,*
Medicine of the sick,*
Health of the leprous,*
Strength of the paralytic,*
Bread of the hungry,*
Fountain of those that thirst,*
Clothing of the naked,*

Lamb of God, Who wast offered on the cross for the sins of the world,
Spare us, O Lord.
Lamb of God, Who wast offered on the cross for the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who wast offered on the cross for the sins of the world,
Have mercy on us.

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.

V. We adore the, O Christ, and we bless Thee.
R. Because through Thy holy Cross Thou hast redeemed the world.


Let us Pray:

O God, Who, for the redemption of the world, wast pleased to be born in a stable, and to die upon a cross; O Lord Jesus Christ, by Thy holy Sufferings, which we, Thy unworthy servants, devoutly call to mind, by Thy holy Cross, and by Thy Death, deliver us from the pains of hell, and vouchsafe to conduct us whither thou didst conduct the thief who was crucified with Thee. Who livest and reignest eternally in heaven.     Amen.

Tuesday, September 13, 2016

Saint September 14 : The Exaltation of the Holy Cross Feast - #Cross

The Feast of the Cross like so many other liturgical feasts, had its origin at Jerusalem, and is connected with the commemoration of the Finding of the Cross and the building, by Constantine, of churches upon the sites of the Holy Sepulchre and Calvary. In 335 the dedication of these churches was celebrated with great solemnity by the bishops who had assisted at the Council of Tyre, and a great number of other bishops. This dedication took place on the 13th and 14th of September. This feast of the dedication, which was known by the name of the Encnia, was most solemn; it was on an equal footing with those of the Epiphany and Easter. The description of it should be read in the "Peregrinatio", which is of great value upon this subject of liturgical origins. This solemnity attracted to Jerusalem a great number of monks, from Mesopotamia, from Syria, from Egypt, from the Thebaïd, and from other provinces, besides laity of both sexes. Not fewer than forty or fifty bishops would journey from their dioceses to be present at Jerusalem for the event. The feast was considered as of obligation, "and he thinks himself guilty of a grave sin who during this period does not attend the great solemnity". It lasted eight days. In Jerusalem, then, this feast bore an entirely local character. It passed, like so many other feasts, to Constantinople and thence to Rome. There was also an endeavour to give it a local feeling, and the church of "The Holy Cross in Jerusalem" as intended, as its name indicates, to recall the memory of the church at Jerusalem bearing the same dedication.
The feast of the Exaltation of the Cross sprang into existence at Rome at the end of the seventh century. Allusion is made to it during the pontificate of Sergius I (687-701) but, as Dom Bäumer observes, the very terms of the text (Lib. Pontif., I, 374, 378) show that the feast already existed. It is, then, inexact, as has often been pointed out, to attribute the introduction of it to this pope. The Gallican churches, which, at the period here referred to, do not yet know of this feast of the 14th September, have another on the 3rd of May of the same signification. It seems to have been introduced there in the seventh century, for ancient Gallican documents, such as the Lectionary of Luxeuil, do not mention it; Gregory of Tours also seems to ignore it. According to Mgr. Duchesne, the date seems to have been borrowed from the legend of the Finding of the Holy Cross (Lib. Pontif., I, p. cviii). Later, when the Gallican and Roman Liturgies were combined, a distinct character was given to each feast, so as to avoid sacrificing either. The 3rd of May was called the feast of the Invention of the Cross, and it commemorated in a special manner Saint Helena's discovery of the sacred wood of the Cross; the 14th of September, the feast of the Exaltation of the Cross, commemorated above all the circumstances in which Heraclius recovered from the Persians the True Cross, which they had carried off. Nevertheless, it appears from the history of the two feasts, which we have just examined, that that of the 13th and 14th of September is the older, and that the commemoration of the Finding of the Cross was at first combined with it.
The Good Friday ceremony of the Adoration of the Cross also had its origin in Jerusalem, as we have seen, and is a faithful reproduction of the rites of Adoration of the Cross of the fourth century in Jerusalem which have been described above, in accordance with the description of the author of the "Peregrinatio". This worship paid to the Cross in Jerusalem on Good Friday soon became general. Gregory of Tours speaks of the Wednesday and Friday consecrated the Cross—probably the Wednesday and Friday of Holy Week. (Cf. Greg., De Gloriâ Mart. I, v.) The most ancient adoration of the Cross in Church is described in the "Ordo Romanus" generally attributed to Saint Gregory. It is performed, according to this "Ordo", just as it is nowadays, after a series of responsory prayers. The cross is prepared before the altar; priests, deacons, subdeacons, clerics of the inferior grades, and lastly the people, each one comes in his turn; they salute the cross, during the singing of the anthem, "Ecce lignum crucis in quo salus mundi pependit. Venite, adoremus" (Behold the wood of the cross on which the salvation of the world did hang. Come, let us adore) and then Psalm 118. (See Mabillon, Mus. Ital., Paris, 1689, II, 23.) The Latin Church has kept until today the same liturgical features in the ceremony of Good Friday, added to it is the song of the Improperia and the hymn of the Cross, "Pange, lingua, gloriosi lauream certaminis".
Besides the Adoration of the Cross on Good Friday and the September feast, the Greeks have still another feast of the Adoration of the Cross on the 1st of August as well as on the third Sunday in Lent. It is probable that Gregory the Great was acquainted with this feast during his stay in Constantinople, and that the station of Santa Croce in Gerusalemme, on Lætare Sunday (the fourth Sunday in Lent), is a souvenir, or a timid effort at imitation, of the Byzantine solemnity.

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