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Tuesday, January 3, 2017

Catholic News World : Tuesday January 3, 2017 - SHARE

2017

Holy Name of Jesus Feast : Prayers - #Litany - Novena to the Holy Name - SHARE - Powerful Against Evil!


 Feast of the Holy Name of JESUS: January 3. This is celebrated on different dates depending on the rite. However, the 8 days after Christmas signify the date of the Circumcision of Jesus. On that day Jesus was given His name as foretold by the angel. The monogram signifying the Holy Name of Jesus consists of the three letters: IHS. In the Middle Ages the Name of Jesus was written: IHESUS; the monogram contains the first and last letter of the Holy Name. (IMAGE SOURCE/SHARE GOOGLE)
NOVENA TO THE HOLY NAME OF JESUS
O Merciful Jesus, Who didst in Thy early infancy commence Thy office of Savior by shedding Thy Precious Blood, and assuming for us that name which is above all names; we thank Thee for such early proofs of Thine infinite love. We venerate Thy sacred name, in union with the profound respect of the Angel who first announced it to the earth, and unite our affections to the sentiments of tender devotion which the adorable name of Jesus has in all ages enkindled in the hearts of Thy Saints.

Animated with a firm faith in Thy unerring word, and penetrated with confidence in Thy mercy, we now most humbly remind Thee of the promise Thou hast made, that where two or three should assemble in Thy name, Thou Thyself wouldst be in the midst of them. Come, then, into the midst of us, most amiable Jesus, for it is in Thy sacred name we are here assembled; come into our hearts, that we may be governed by Thy holy spirit; mercifully grant us, through that adorable name, which is the joy of Heaven, the terror of Hell, the consolation of the afflicted, and the solid ground of our unlimited confidence,
all the petitions we make in this novena.

Oh! blessed Mother of our Redeemer! Who didst participate so sensibly in the sufferings of thy dear Son when He shed His Sacred Blood and assumed for us the name of Jesus, obtain for us,through that adorable name, the favors we petition in this novena.

Beg also, that the most ardent love may imprint on our hearts that sacred name, that it may be always in our minds and frequently on our lips; that it may be our defense and our refuge in the temptations and trials of life, and our consolation and support in the hour of death. Amen.
 
LITANY OF THE HOLY NAME OF JESUS





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


God our Father in heaven
have mercy on us
God the Son,
have mercy on us
Redeemer of the world
have mercy on us
God the Holy Spirit
have mercy on us
Holy Trinity, one God
have mercy on us
Jesus, Son of the living God
have mercy on us
Jesus, splendor of the Father
have mercy on us
Jesus, brightness of everlasting light
have mercy on us
Jesus, king of glory
have mercy on us
Jesus, dawn of justice
have mercy on us
Jesus, Son of the Virgin Mary
have mercy on us
Jesus, worthy of our love
have mercy on us
Jesus, worthy of our wonder
have mercy on us
Jesus, mighty God
have mercy on us
Jesus, father of the world to come
have mercy on us
Jesus, prince of peace
have mercy on us
Jesus, all-powerful
have mercy on us
Jesus, pattern of patience
have mercy on us
Jesus, model of obedience
have mercy on us
Jesus, gentle and humble of heart
have mercy on us
Jesus, lover of chastity
have mercy on us
Jesus, lover of us all
have mercy on us
Jesus, God of peace
have mercy on us
Jesus, author of life
have mercy on us
Jesus, model of goodness
have mercy on us
Jesus, seeker of souls
have mercy on us
Jesus, our God
have mercy on us
Jesus, our refuge
have mercy on us
Jesus, father of the poor
have mercy on us
Jesus, treasure of the faithful
have mercy on us
Jesus, Good Shepherd
have mercy on us
Jesus, the true light
have mercy on us
Jesus, eternal wisdom
have mercy on us
Jesus, infinite goodness
have mercy on us
Jesus, our way and our life
have mercy on us
Jesus, joy of angels
have mercy on us
Jesus, king of patriarchs
have mercy on us
Jesus, teacher of apostles
have mercy on us
Jesus, master of evangelists
have mercy on us
Jesus, courage of martyrs
have mercy on us
Jesus, light of confessors
have mercy on us
Jesus, purity of virgins
have mercy on us
Jesus, crown of all saints
have mercy on us


Lord, be merciful
Jesus, save your people
From all evil
Jesus, save your people
From every sin
Jesus, save your people
From the snares of the devil
Jesus, save your people
From your anger
Jesus, save your people
From the spirit of infidelity
Jesus, save your people
From everlasting death
Jesus, save your people
From neglect of your Holy Spirit
Jesus, save your people
By the mystery of your incarnation
Jesus, save your people
By your birth
Jesus, save your people
By your childhood
Jesus, save your people
By your hidden life
Jesus, save your people
By your public ministry
Jesus, save your people
By your agony and crucifixion
Jesus, save your people
By your abandonment
Jesus, save your people
By your grief and sorrow
Jesus, save your people
By your death and burial
Jesus, save your people
By your rising to new life
Jesus, save your people
By your return in glory to the Father
Jesus, save your people
By your gift of the holy Eucharist
Jesus, save your people
By your joy and glory
Jesus, save your-people


Christ, hear us
Christ, hear us
Lord Jesus, hear our prayer
Lord Jesus, hear our prayer
Lamb of God, you take away

the sins of the world
have mercy on us
Lamb of God, you take away

the sins of the world
have mercy on us
Lamb of God, you take away

the sins of the world
have mercy on us

Let us pray.
Lord, may we who honor the holy name of Jesus enjoy his friendship in this life and be filled with eternal joy in the kingdom where he lives and reigns for ever and ever. Amen. 

#VIRAL Hallelujah by Cloverton brings Tears...Must See - Christmas #Lyrics - SHARE


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These new lyrics for Christmas are bringing everyone to tears....
I've heard about this baby boy
Who's come to earth to bring us joy
And I just want to sing this song to you
It goes like this, the fourth, the fifth
The minor fall, the major lift
With every breath I'm singing Hallelujah
Hallelujah

A couple came to Bethlehem
Expecting child, they searched the inn
To find a place for You were coming soon
There was no room for them to stay
So in a manger filled with hay
God's only Son was born, oh Hallelujah
Hallelujah

The shepherds left their flocks by night
To see this baby wrapped in light
A host of angels led them all to You
It was just as the angels said
You'll find Him in a manger bed
Immanuel and Savior, Hallelujah
Hallelujah

A star shown bright up in the east
To Bethlehem, the wisemen three
Came many miles and journeyed long for You
And to the place at which You were
Their frankincense and gold and myrrh
They gave to You and cried out Hallelujah
Hallelujah

I know You came to rescue me
This baby boy would grow to be
A man and one day die for me and you
My sins would drive the nails in You
That rugged cross was my cross, too
Still every breath You drew was Hallelujah
Hallelujah 

Today's Mass Readings and Video : Tuesday December 3, 2016 - #Eucharist


Christmas Weekday
Lectionary: 206


Reading 11 JN 2:29–3:6

If you consider that God is righteous,
you also know that everyone who acts in righteousness
is begotten by him.

See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us is that it did not know him.
Beloved, we are God's children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
Everyone who has this hope based on him makes himself pure,
as he is pure.

Everyone who commits sin commits lawlessness,
for sin is lawlessness.
You know that he was revealed to take away sins,
and in him there is no sin.
No one who remains in him sins;
no one who sins has seen him or known him.

Responsorial Psalm PS 98:1, 3CD-4, 5-6

R. (3cd) All the ends of the earth have seen the saving power of God.
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. All the ends of the earth have seen the saving power of God.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. All the ends of the earth have seen the saving power of God.
Sing praise to the LORD with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the King, the LORD.
R. All the ends of the earth have seen the saving power of God.

Alleluia JN 1:14A, 12A

R. Alleluia, alleluia.
The Word of God became flesh and dwelt among us.
To those who accepted him
he gave power to become the children of God.
R. Alleluia, alleluia.

GospelJN 1:29-34

John the Baptist saw Jesus coming toward him and said,
"Behold, the Lamb of God, who takes away the sin of the world.
He is the one of whom I said,
'A man is coming after me who ranks ahead of me
because he existed before me.'
I did not know him,
but the reason why I came baptizing with water
was that he might be made known to Israel."
John testified further, saying,
"I saw the Spirit come down like a dove from the sky
and remain upon him.
I did not know him,
but the one who sent me to baptize with water told me,
'On whomever you see the Spirit come down and remain,
he is the one who will baptize with the Holy Spirit.'
Now I have seen and testified that he is the Son of God."

Monday, January 2, 2017

Saint January 3 : St. Genevieve : #Virgin : #Patroness of #Paris


Patroness of Paris, b. at Nanterre, c. 419 or 422; d. at Paris, 512. Her feast is kept on 3 January. She was the daughter of Severus and Gerontia; popular tradition represents her parents as poor peasants, though it seems more likely that they were wealthy and respectable townspeople. In 429 St. Germain of Auxerre and St. Lupus of Troyes were sent across from Gaul to Britain to combat Pelagianism. On their way they stopped at Nanterre, a small village about eight miles from Paris. The inhabitants flocked out to welcome them, and St. Germain preached to the assembled multitude. It chanced that the pious demeanour and thoughtfulness of a young girl among his hearers attracted his attention. After the sermon he caused the child to be brought to him, spoke to her with interest, and encouraged her to persevere in the path of virtue.
 Learning that she was anxious to devote herself to the service of God, he interviewed her parents, and foretold them that their child would lead a life of sanctity and by her example and instruction bring many virgins to consecrate themselves to God. Before parting next morning he saw her again, and on her renewing her consecration he blessed her and gave her a medal engraved with a cross, telling her to keep it in remembrance of her dedication to Christ. He exhorted her likewise to be content with the medal, and wear it instead of her pearls and golden ornaments. There seem to have been no convents near her village; and Genevieve, like so many others who wished to practise religious virtue, remained at home, leading an innocent, prayerful life.
It is uncertain when she formally received the religious veil. Some writers assert that it was on the occasion of St. Gregory's return from his mission to Britain; others say she received it about her sixteenth year, along with two companions, from the hands of the Bishop of Paris. On the death of her parents she went to Paris, and lived with her godmother. She devoted herself to works of charity and practised severe corporal austerities, abstaining completely from flesh meat and breaking her fast only twice in the week. These mortifications she continued for over thirty years, till her ecclesiastical superiors thought it their duty to make her diminish her austerities.
 Many of her neighbours, filled with jealousy and envy, accused Genevieve of being an impostor and a hypocrite. Like Blessed Joan of Arc, in later times, she had frequent communion with the other world, but her visions and prophecies were treated as frauds and deceits. Her enemies conspired to drown her; but, through the intervention of Germain of Auxerre, their animosity was finally overcome. The bishop of the city appointed her to look after the welfare of the virgins dedicated to God, and by her instruction and example she led them to a high degree of sanctity. In 451 Attila and his Huns were sweeping over Gaul; and the inhabitants of Paris prepared to flee. Genevieve encouraged them to hope and trust in God; she urged them to do works of penance, and added that if they did so the town would be spared.
Her exhortations prevailed; the citizens recovered their calm, and Attila's hordes turned off towards Orléans, leaving Paris untouched. Some years later Merowig (Mérovée) took Paris; during the siege Genevieve distinguished herself by her charity and self- sacrifice. Through her influence Merowig and his successors, Childeric and Clovis, displayed unwonted clemency towards the citizens. It was she, too, who first formed the plan of erecting a church in Paris in honour of Saints Peter and Paul. It was begun by Clovis at Mont-lès-Paris, shortly before his death in 511. Genevieve died the following year, and when the church was completed her body was interred within it. This fact, and the numerous miracles wrought at her tomb, caused the name of Sainte-Geneviève to be given to it. Kings, princes, and people enriched it with their gifts. In 847 it was plundered by the Normans and was partially rebuilt, but was completed only in 1177. This church having fallen into decay once more, Louis XV began the construction of a new church in 1764. The Revolution broke out before it was dedicated, and it was taken over in 1791, under the name of the Panthéon, by the Constituent Assembly, to be a burial place for distinguished Frenchmen.
It was restored to Catholic purposes in 1821 and 1852, having been secularized as a national mausoleum in 1831 and, finally, in 1885. St. Genevieve's relics were preserved in her church, with great devotion, for centuries, and Paris received striking proof of the efficacy of her intercession. She saved the city from complete inundation in 834. In 1129 a violent plague, known as the mal des ardents, carried off over 14,000 victims, but it ceased suddenly during a procession in her honour. Innocent II, who had come to Paris to implore the king's help against the Antipope Anacletus in 1130, examined personally into the miracle and was so convinced of its authenticity that he ordered a feast to be kept annually in honour of the event on 26 November.
A small church, called Sainte-Geneviève des Ardents, commemorated the miracle till 1747, when it was pulled down to make room for the Foundling Hospital. The saint's relics were carried in procession yearly to the cathedral, and Mme de Sévigné gives a description of the pageant in one of her letters. The revolutionaries of 1793 destroyed most of the relics preserved in St. Genevieve's church, and the rest were cast to the winds by the mob in 1871.
Fortunately, however, a large relic had been kept at Verneuil, Oise, in the eighteenth century, and is still extant. The church built by Clovis was entrusted to the Benedictines. In the ninth century they were replaced by secular canons. In 1148, under Eugene III and Louis VII, canons from St. Victor's Abbey at Senlis were introduced. About 1619 Louis XIII named Cardinal François de La Rochefoucauld Abbot of St. Genevieve's. The canons had been lax and the cardinal selected Charles Faure to reform them. This holy man was born in 1594, and entered the canons regular at Senlis. He was remarkable for his piety, and, when ordained, succeeded after a hard struggle in reforming the abbey.
 Many of the houses of the canons regular adopted his reform. He and a dozen companions took charge of Sainte-Geneviève-du-Mont, at Paris, in 1634. This became the mother-house of a new congregation, the Canons Regular of St. Genevieve, which spread widely over France. Another institute called after the saint was the Daughters of St. Genevieve, founded at Paris, in 1636, by Francesca de Blosset, with the object of nursing the sick and teaching young girls. A somewhat similar institute, popularly known as the Miramiones, had been founded under the invocation of the Holy Trinity, in 1611, by Marie Bonneau de Rubella Beauharnais de Miramion. These two institutes were united in 1665, and the associates called the Canonesses of St. Genevieve. The members took no vows, but merely promised obedience to the rules as long as they remained in the institute. Suppressed during the Revolution, it was revived in 1806 by Jeanne-Claude Jacoulet under the name of the Sisters of the Holy Family. They now have charge of over 150 schools and orphanages. Text from Catholic Encyclopedia

Catholic #Quote to SHARE by #StBasil "True fasting lies is rejecting evil, holding one's tongue, suppressing one's hatred, and banishing one's lust, evil words..."


True fasting lies is rejecting evil, holding one's tongue, suppressing one's hatred, and banishing one's lust, evil words, lying, and betrayal of vows. St. Basil

#PopeFrancis “Nothing is impossible if we turn to God in prayer. ... be an artisan of peace”. FULL TEXT #Peace - World Day Message


Please find below the full text of Pope Francis’s message for the World Day of Peace:
  
"Nonviolence: A Style of Politics for Peace"
1.    At the beginning of this New Year, I offer heartfelt wishes of peace to the world’s peoples and nations, to heads of state and government, and to religious, civic and community leaders.  I wish peace to every man, woman and child, and I pray that the image and likeness of God in each person will enable us to acknowledge one another as sacred gifts endowed with immense dignity.  Especially in situations of conflict, let us respect this, our “deepest dignity”,  and make active nonviolence our way of life.
    This is the fiftieth Message for the World Day of Peace.  In the first, Blessed Pope Paul VI addressed all peoples, not simply Catholics, with utter clarity.  “Peace is the only true direction of human progress – and not the tensions caused by ambitious nationalisms, nor conquests by violence, nor repressions which serve as mainstay for a false civil order”.  He warned of “the danger of believing that international controversies cannot be resolved by the ways of reason, that is, by negotiations founded on law, justice, and equity, but only by means of deterrent and murderous forces.”  Instead, citing the encyclical Pacem in Terris of his predecessor Saint John XXIII, he extolled “the sense and love of peace founded upon truth, justice, freedom and love”.    In the intervening fifty years, these words have lost none of their significance or urgency.
    On this occasion, I would like to reflect on nonviolence as a style of politics for peace.  I ask God to help all of us to cultivate nonviolence in our most personal thoughts and values.  May charity and nonviolence govern how we treat each other as individuals, within society and in international life.  When victims of violence are able to resist the temptation to retaliate, they become the most credible promotors of nonviolent peacemaking.  In the most local and ordinary situations and in the international order, may nonviolence become the hallmark of our decisions, our relationships and our actions, and indeed of political life in all its forms.
A broken world
2.    While the last century knew the devastation of two deadly World Wars, the threat of nuclear war and a great number of other conflicts, today, sadly, we find ourselves engaged in a horrifying world war fought piecemeal.  It is not easy to know if our world is presently more or less violent than in the past, or to know whether modern means of communications and greater mobility have made us more aware of violence, or, on the other hand, increasingly inured to it.
In any case, we know that this “piecemeal” violence, of different kinds and levels, causes great suffering: wars in different countries and continents; terrorism, organized crime and unforeseen acts of violence; the abuses suffered by migrants and victims of human trafficking; and the devastation of the environment.  Where does this lead?  Can violence achieve any goal of lasting value?  Or does it merely lead to retaliation and a cycle of deadly conflicts that benefit only a few “warlords”?
Violence is not the cure for our broken world.  Countering violence with violence leads at best to forced migrations and enormous suffering, because vast amounts of resources are diverted to military ends and away from the everyday needs of young people, families experiencing hardship, the elderly, the infirm and the great majority of people in our world.  At worst, it can lead to the death, physical and spiritual, of many people, if not of all.
The Good News
3.    Jesus himself lived in violent times.  Yet he taught that the true battlefield, where violence and peace meet, is the human heart: for “it is from within, from the human heart, that evil intentions come” (Mk 7:21).  But Christ’s message in this regard offers a radically positive approach.  He unfailingly preached God’s unconditional love, which welcomes and forgives.  He taught his disciples to love their enemies (cf. Mt 5:44) and to turn the other cheek (cf. Mt 5:39).  When he stopped her accusers from stoning the woman caught in adultery (cf. Jn 8:1-11), and when, on the night before he died, he told Peter to put away his sword (cf. Mt 26:52), Jesus marked out the path of nonviolence.  He walked that path to the very end, to the cross, whereby he became our peace and put an end to hostility (cf. Eph 2:14-16).  Whoever accepts the Good News of Jesus is able to acknowledge the violence within and be healed by God’s mercy, becoming in turn an instrument of reconciliation.  In the words of Saint Francis of Assisi: “As you announce peace with your mouth, make sure that you have greater peace in your hearts”. 
To be true followers of Jesus today also includes embracing his teaching about nonviolence.  As my predecessor Benedict XVI observed, that teaching “is realistic because it takes into account that in the world there is too much violence, too much injustice, and therefore that this situation cannot be overcome except by countering it with more love, with more goodness.  This ‘more’ comes from God”.   He went on to stress that: “For Christians, nonviolence is not merely tactical behaviour but a person’s way of being, the attitude of one who is so convinced of God’s love and power that he or she is not afraid to tackle evil with the weapons of love and truth alone.  Love of one’s enemy constitutes the nucleus of the ‘Christian revolution’”.   The Gospel command to love your enemies (cf. Lk 6:27) “is rightly considered the magna carta of Christian nonviolence. It does not consist in succumbing to evil…, but in responding to evil with good (cf. Rom 12:17-21), and thereby breaking the chain of injustice”.
More powerful than violence
4.    Nonviolence is sometimes taken to mean surrender, lack of involvement and passivity, but this is not the case.  When Mother Teresa received the Nobel Peace Prize in 1979, she clearly stated her own message of active nonviolence: “We in our family don’t need bombs and guns, to destroy to bring peace – just get together, love one another…  And we will be able to overcome all the evil that is in the world”.   For the force of arms is deceptive.  “While weapons traffickers do their work, there are poor peacemakers who give their lives to help one person, then another and another and another”; for such peacemakers, Mother Teresa is “a symbol, an icon of our times”.   Last September, I had the great joy of proclaiming her a Saint.  I praised her readiness to make herself available for everyone “through her welcome and defence of human life, those unborn and those abandoned and discarded…  She bowed down before those who were spent, left to die on the side of the road, seeing in them their God-given dignity; she made her voice heard before the powers of this world, so that they might recognize their guilt for the crimes – the crimes! – of poverty they created”.   In response, her mission – and she stands for thousands, even millions of persons – was to reach out to the suffering, with generous dedication, touching and binding up every wounded body, healing every broken life. 
The decisive and consistent practice of nonviolence has produced impressive results.  The achievements of Mahatma Gandhi and Khan Abdul Ghaffar Khan in the liberation of India, and of Dr Martin Luther King Jr in combating racial discrimination will never be forgotten.  Women in particular are often leaders of nonviolence, as for example, was Leymah Gbowee and the thousands of Liberian women, who organized pray-ins and nonviolent protest that resulted in high-level peace talks to end the second civil war in Liberia.
Nor can we forget the eventful decade that ended with the fall of Communist regimes in Europe.  The Christian communities made their own contribution by their insistent prayer and courageous action.  Particularly influential were the ministry and teaching of Saint John Paul II.  Reflecting on the events of 1989 in his 1991 Encyclical Centesimus Annus, my predecessor highlighted the fact that momentous change in the lives of people, nations and states had come about “by means of peaceful protest, using only the weapons of truth and justice”.   This peaceful political transition was made possible in part “by the non-violent commitment of people who, while always refusing to yield to the force of power, succeeded time after time in finding effective ways of bearing witness to the truth”.  Pope John Paul went on to say: “May people learn to fight for justice without violence, renouncing class struggle in their internal disputes and war in international ones”. 
The Church has been involved in nonviolent peacebuilding strategies in many countries, engaging even the most violent parties in efforts to build a just and lasting peace.
Such efforts on behalf of the victims of injustice and violence are not the legacy of the Catholic Church alone, but are typical of many religious traditions, for which “compassion and nonviolence are essential elements pointing to the way of life”.   I emphatically reaffirm that “no religion is terrorist”.   Violence profanes the name of God.   Let us never tire of repeating: “The name of God cannot be used to justify violence.  Peace alone is holy.  Peace alone is holy, not war!”
The domestic roots of a politics of nonviolence
5.    If violence has its source in the human heart, then it is fundamental that nonviolence be practised before all else within families.  This is part of that joy of love which I described last March in my Exhortation Amoris Laetitia, in the wake of two years of reflection by the Church on marriage and the family.  The family is the indispensable crucible in which spouses, parents and children, brothers and sisters, learn to communicate and to show generous concern for one another, and in which frictions and even conflicts have to be resolved not by force but by dialogue, respect, concern for the good of the other, mercy and forgiveness.   From within families, the joy of love spills out into the world and radiates to the whole of society.   An ethics of fraternity and peaceful coexistence between individuals and among peoples cannot be based on the logic of fear, violence and closed-mindedness, but on responsibility, respect and sincere dialogue.  Hence, I plead for disarmament and for the prohibition and abolition of nuclear weapons: nuclear deterrence and the threat of mutual assured destruction are incapable of grounding such an ethics.   I plead with equal urgency for an end to domestic violence and to the abuse of women and children.
The Jubilee of Mercy that ended in November encouraged each one of us to look deeply within and to allow God’s mercy to enter there.  The Jubilee taught us to realize how many and diverse are the individuals and social groups treated with indifference and subjected to injustice and violence.  They too are part of our “family”; they too are our brothers and sisters.  The politics of nonviolence have to begin in the home and then spread to the entire human family.  “Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship.  An integral ecology is also made up of simple daily gestures that break with the logic of violence, exploitation and selfishness”.
My invitation
6.    Peacebuilding through active nonviolence is the natural and necessary complement to the Church’s continuing efforts to limit the use of force by the application of moral norms; she does so by her participation in the work of international institutions and through the competent contribution made by so many Christians to the drafting of legislation at all levels.  Jesus himself offers a “manual” for this strategy of peacemaking in the Sermon on the Mount.  The eight Beatitudes (cf. Mt 5:3-10) provide a portrait of the person we could describe as blessed, good and authentic.  Blessed are the meek, Jesus tells us, the merciful and the peacemakers, those who are pure in heart, and those who hunger and thirst for justice. 
This is also a programme and a challenge for political and religious leaders, the heads of international institutions, and business and media executives: to apply the Beatitudes in the exercise of their respective responsibilities.  It is a challenge to build up society, communities and businesses by acting as peacemakers.  It is to show mercy by refusing to discard people, harm the environment, or seek to win at any cost.  To do so requires “the willingness to face conflict head on, to resolve it and to make it a link in the chain of a new process”.   To act in this way means to choose solidarity as a way of making history and building friendship in society.  Active nonviolence is a way of showing that unity is truly more powerful and more fruitful than conflict.  Everything in the world is inter-connected.   Certainly differences can cause frictions.  But let us face them constructively and non-violently, so that “tensions and oppositions can achieve a diversified and life-giving unity,” preserving “what is valid and useful on both sides”.
I pledge the assistance of the Church in every effort to build peace through active and creative nonviolence.  On 1 January 2017, the new Dicastery for Promoting Integral Human Development will begin its work.  It will help the Church to promote in an ever more effective way “the inestimable goods of justice, peace, and the care of creation” and concern for “migrants, those in need, the sick, the excluded and marginalized, the imprisoned and the unemployed, as well as victims of armed conflict, natural disasters, and all forms of slavery and torture”.   Every such response, however modest, helps to build a world free of violence, the first step towards justice and peace.
In conclusion
8.    As is traditional, I am signing this Message on 8 December, the Solemnity of the Immaculate Conception of the Blessed Virgin Mary.  Mary is the Queen of Peace.  At the birth of her Son, the angels gave glory to God and wished peace on earth to men and women of good will (cf. Luke 2:14).  Let us pray for her guidance.
    “All of us want peace.  Many people build it day by day through small gestures and acts; many of them are suffering, yet patiently persevere in their efforts to be peacemakers”.   In 2017, may we dedicate ourselves prayerfully and actively to banishing violence from our hearts, words and deeds, and to becoming nonviolent people and to build nonviolent communities that care for our common home. “Nothing is impossible if we turn to God in prayer. Everyone can be an artisan of peace”. 
From the Vatican, 8 December 2016
Francis

Today's Mass Readings and Video : Monday January 2, 2017


Memorial of Saints Basil the Great and Gregory Nazianzen, Bishops and Doctors of the Church
Lectionary: 205


Reading 11 JN 2:22-28

Beloved:
Who is the liar?
Whoever denies that Jesus is the Christ.
Whoever denies the Father and the Son, this is the antichrist.
Anyone who denies the Son does not have the Father,
but whoever confesses the Son has the Father as well.

Let what you heard from the beginning remain in you.
If what you heard from the beginning remains in you,
then you will remain in the Son and in the Father.
And this is the promise that he made us: eternal life.
I write you these things about those who would deceive you.
As for you,
the anointing that you received from him remains in you,
so that you do not need anyone to teach you.
But his anointing teaches you about everything and is true and not false;
just as it taught you, remain in him.

And now, children, remain in him,
so that when he appears we may have confidence
and not be put to shame by him at his coming.

Responsorial PsalmPS 98:1, 2-3AB, 3CD-4

R. (3cd) All the ends of the earth have seen the saving power of God.
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. All the ends of the earth have seen the saving power of God.
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. All the ends of the earth have seen the saving power of God.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. All the ends of the earth have seen the saving power of God.

Alleluia HEB 1:1-2

R. Alleluia, alleluia.
In times past, God spoke to our ancestors through the prophets:
in these last days, he has spoken to us through his Son.
R. Alleluia, alleluia.

GospelJN 1:19-28

This is the testimony of John.
When the Jews from Jerusalem sent priests and Levites to him
to ask him, "Who are you?"
He admitted and did not deny it, but admitted,
"I am not the Christ."
So they asked him,
"What are you then? Are you Elijah?"
And he said, "I am not."
"Are you the Prophet?"
He answered, "No."
So they said to him,
"Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?"
He said:
"I am the voice of one crying out in the desert,
'Make straight the way of the Lord,'

as Isaiah the prophet said."
Some Pharisees were also sent.
They asked him,
"Why then do you baptize
if you are not the Christ or Elijah or the Prophet?"
John answered them,
"I baptize with water;
but there is one among you whom you do not recognize,
the one who is coming after me,
whose sandal strap I am not worthy to untie."
This happened in Bethany across the Jordan,
where John was baptizing.

Saint January 2 : St. Basil the Great : Patron of #Exorcism, #Hospital administrators, #Reformers, Monks, Education, Liturgists


Feast Day:
January 2
Born:329 at Caesarea, Asia Minor (modern Turkey)
Died:14 June 379
Patron of: Cappadocia, Hospital administrators, Reformers, Monks, Education, Exorcism, Liturgists
Bishop of Caesarea, and one of the most distinguished Doctors of the Church. Born probably 329; died 1 January, 379. He ranks after Athanasius as a defender of the Oriental Church against the heresies of the fourth century. With his friend Gregory of Nazianzus and his brother Gregory of Nyssa, he makes up the trio known as "The Three Cappadocians", far outclassing the other two in practical genius and actual achievement.
Life
St. Basil the Elder, father of St. Basil the Great, was the son of a Christian of good birth and his wife, Macrina (Acta SS., January, II), both of whom suffered for the faith during the persecution of Maximinus Galerius (305-314), spending several years of hardship in the wild mountains of Pontus. St. Basil the Elder was noted for his virtue (Acta SS, May, VII) and also won considerable reputation as a teacher in Caesarea. He was not a priest (Cf. Cave, Hist. Lit., I, 239). He married Emmelia, the daughter of a martyr and became the father of ten children. Three of these, Macrina, Basil, and Gregory are honoured as saints; and of the sons, Peter, Gregory, and Basil attained the dignity of the episcopate. Under the care of his father and his grandmother, the elder Macrina, who preserved the traditions of their countryman, St. Gregory Thaumaturgus (c. 213-275) Basil was formed in habits of piety and study. He was still young when his father died and the family moved to the estate of the elder Macrina at Annesi in Pontus, on the banks of the Iris. As a boy, he was sent to school at Caesarea, then "a metropolis of letters", and conceived a fervent admiration for the local bishop, Dianius. Later, he went to Constantinople, at that time "distinguished for its teachers of philosophy and rhetoric", and thence to Athens. Here he became the inseparable companion of Gregory of Nazianzus, who, in his famous panegyric on Basil (Or. xliii), gives a most interesting description of their academic experiences. According to him, Basil was already distinguished for brilliancy of mind and seriousness of character and associated only with the most earnest students. He was able, grave, industrious, and well advanced in rhetoric, grammar, philosophy, astronomy, geometry, and medicine. (As to his not knowing Latin, see Fialon, Etude historique et littéraire sur St. Basile, Paris, 1869). We know the names of two of Basil's teachers at Athens — Prohaeresius, possibly a Christian, and Himerius, a pagan. It has been affirmed, though probably incorrectly, that Basil spent some time under Libanius. He tells us himself that he endeavoured without success to attach himself as a pupil to Eustathius (Ep., I). At the end of his sojourn at Athens, Basil being laden, says St. Gregory of Nazianzus "with all the learning attainable by the nature of man", was well equipped to be a teacher. Caesarea took possession of him gladly "as a founder and second patron" (Or. xliii), and as he tells us (ccx), he refused the splendid offers of the citizens of Neo-Caesarea, who wished him to undertake the education of the youth of their city.
To the successful student and distinguished professor, "there now remained", says Gregory (Or. xliii), "no other need than that of spiritual perfection". Gregory of Nyssa, in his life of Macrina, gives us to understand that Basil's brilliant success both as a university student and a professor had left traces of worldliness and self-sufficiency on the soul of the young man. Fortunately, Basil came again in contact with Dianius, Bishop of Caesarea, the object of his boyish affection, and Dianius seems to have baptized him, and ordained him Reader soon after his return to Caesarea. It was at the same time also that he fell under the influence of that very remarkable woman, his sister Macrina, who had meanwhile founded a religious community on the family estate at Annesi. Basil himself tells us how, like a man roused from deep sleep, he turned his eyes to the marvellous truth of the Gospel, wept many tears over his miserable life, and prayed for guidance from God: "Then I read the Gospel, and saw there that a great means of reaching perfection was the selling of one's goods, the sharing of them with the poor, the giving up of all care for this life, and the refusal to allow the soul to be turned by any sympathy towards things of earth" (Ep. ccxxiii). To learn the ways of perfection, Basil now visited the monasteries of Egypt, Palestine, Coele-Syria, and Mesopotamia. He returned, filled with admiration for the austerity and piety of the monks, and founded a monastery in his native Pontus, on the banks of the Iris, nearly opposite Annesi. (Cf. Ramsay, Hist. Geog. of Asia Minor, London, 1890, p. 326). Eustathius of Sebaste had already introduced the eremitical life into Asia Minor; Basil added the cenobitic or community form, and the new feature was imitated by many companies of men and women. (Cf. Sozomen, Church History VI.27; Epiphanius, Haer., lxxv, 1; Basil, Ep. ccxxiii; Tillemont, Mém., IX, Art. XXI, and note XXVI.) Basil became known as the father of Oriental monasticism, the forerunner of St. Benedict. How well he deserved the title, how seriously and in what spirit he undertook the systematizing of the religious life, may be seen by the study of his Rule. He seems to have read Origen's writings very systematically about this time, for in union with Gregory of Nazianzus, he published a selection of them called the "Philocalia".
Basil was drawn from his retreat into the area of theological controversy in 360 when he accompanied two delegates from Seleucia to the emperor at Constantinople, and supported his namesake of Ancyra. There is some dispute as to his courage and his perfect orthodoxy on this occasion (cf. Philostorgius, Hist. Eccl., IV, xii; answered by Gregory of Nyssa, Answer to Eunomius' Second Book I, and Maran, Proleg., vii; Tillemont, Mém., note XVIII). A little later, however, both qualities seem to have been sufficiently in evidence, as Basil forsook Dianius for having signed the heretical creed of Rimini. To this time (c. 361) may be referred the "Moralia"; and a little later came two books against Eunomius (363) and some correspondence with Athanasius. It is possible, also, that Basil wrote his monastic rules in the briefer forms while in Pontus, and enlarged them later at Caesarea. There is an account of an invitation from Julian for Basil to present himself a court and of Basil's refusal, coupled with an admonition that angered the emperor and endangered Basil's safety. Both incident and correspondence however are questioned by some critics.
Basil still retained considerable influence in Caesarea, and it is regarded as fairly probable that he had a hand in the election of the successor of Dianius who died in 362, after having been reconciled to Basil. In any case the new bishop, Eusebius, was practically placed in his office by the elder Gregory of Nazianzus. Eusebius having persuaded the reluctant Basil to be ordained priest, gave him a prominent place in the administration of the diocese (363). In ability for the management of affairs Basil so far eclipsed the bishop that ill-feeling rose between the two. "All the more eminent and wiser portion of the church was roused against the bishop" (Greg. Naz., Or. xliii; Ep. x), and to avoid trouble Basil again withdrew into the solitude of Pontus. A little later (365) when the attempt of Valens to impose Arianism on the clergy and the people necessitated the presence of a strong personality, Basil was restored to his former position, being reconciled to the bishop by St. Gregory of Nazianzus. There seems to have been no further disagreement between Eusebius and Basil and the latter soon became the real head of the diocese. "The one", says Gregory of Nazianzus (Or. xliii), "led the people the other led their leader". During the five years spent in this most important office, Basil gave evidence of being a man of very unusual powers. He laid down the law to the leading citizens and the imperial governors, settled disputes with wisdom and finality, assisted the spiritually needy, looked after "the support of the poor, the entertainment of strangers, the care of maidens, legislation written and unwritten for the monastic life, arrangements of prayers, (liturgy?), adornment of the sanctuary" (op. cit.). In time of famine, he was the saviour of the poor.
In 370 Basil succeeded to the See of Caesarea, being consecrated according to tradition on 14 June. Caesarea was then a powerful and wealthy city (Sozomen, Church History V.5). Its bishop was Metropolitan of Cappadocia and Exarch of Pontus which embraced more than half of Asia Minor and comprised eleven provinces. The see of Caesarea ranked with Ephesus immediately after the patriarchal sees in the councils, and the bishop was the superior of fifty chorepiscopi (Baert). Basil's actual influence, says Jackson (Prolegomena, XXXII) covered the whole stretch of country "from the Balkans to the Mediterranean and from the Aegean to the Euphrates". The need of a man like Basil in such a see as Caesarea was most pressing, and he must have known this well. Some think that he set about procuring his own election; others (e.g. Maran, Baronius, Ceillier) say that he made no attempt on his own behalf. In any event, he became Bishop of Caesarea largely by the influence of the elder Gregory of Nazianzus. His election, says the younger Gregory (loc. cit.), was followed by disaffection on the part of several suffragan bishops "on whose side were found the greatest scoundrels in the city". During his previous administration of the diocese Basil had so clearly defined his ideas of discipline and orthodoxy, that no one could doubt the direction and the vigour of his policy. St. Athanasius was greatly pleased at Basil's election (Ad Pallad., 953; Ad Joann. et Ant., 951); but the Arianizing Emperor Valens, displayed considerably annoyance and the defeated minority of bishops became consistently hostile to the new metropolitan. By years of tactful conduct, however, "blending his correction with consideration and his gentleness with firmness" (Greg. Naz., Or. xliii), he finally overcame most of his opponents.
Basil's letters tell the story of his tremendous and varied activity; how he worked for the exclusion of unfit candidates from the sacred ministry and the deliverance of the bishops from the temptation of simony; how he required exact discipline and the faithful observance of the canons from both laymen and clerics; how he rebuked the sinful, followed up the offending, and held out hope of pardon to the penitent. (Cf. Epp. xliv, xlv, and xlvi, the beautiful letter to a fallen virgin, as well as Epp. liii, liv, lv, clxxxviii, cxcix, ccxvii, and Ep. clxix, on the strange incident of Glycerius, whose story is well filled out by Ramsay, The Church in the Roman Empire, New York, 1893, p. 443 sqq.) If on the one hand he strenuously defended clerical rights and immunities (Ep. civ), on the other he trained his clergy so strictly that they grew famous as the type of all that a priest should be (Epp. cii, ciii). Basil did not confine his activity to diocesan affairs, but threw himself vigorously into the troublesome theological disputes then rending the unity of Christendom. He drew up a summary of the orthodox faith; he attacked by word of mouth the heretics near at hand and wrote tellingly against those afar. His correspondence shows that he paid visits, sent messages, gave interviews, instructed, reproved, rebuked, threatened, reproached, undertook the protection of nations, cities, individuals great and small. There was very little chance of opposing him successfully, for he was a cool, persistent, fearless fighter in defence both of doctrine and of principles. His bold stand against Valens parallels the meeting of Ambrose with Theodosius. The emperor was dumbfounded at the archbishop's calm indifference to his presence and his wishes. The incident, as narrated by Gregory of Nazianzus, not only tells much concerning Basil's character but throws a clear light on the type of Christian bishop with which the emperors had to deal and goes far to explain why Arianism, with little court behind it, could make so little impression on the ultimate history of Catholicism.
While assisting Eusebius in the care of his diocese, Basil had shown a marked interest in the poor and afflicted; that interest now displayed itself in the erection of a magnificent institution, the Ptochoptopheion, or Basileiad, a house for the care of friendless strangers, the medical treatment of the sick poor, and the industrial training of the unskilled. Built in the suburbs, it attained such importance as to become practically the centre of a new city with the name of he kaine polis or "Newtown". It was the motherhouse of like institutions erected in other dioceses and stood as a constant reminder to the rich of their privilege of spending wealth in a truly Christian way. It may be mentioned here that the social obligations of the wealthy were so plainly and forcibly preached by St. Basil that modern sociologists have ventured to claim him as one of their own, though with no more foundation than would exist in the case of any other consistent teacher of the principles of Catholic ethics. The truth is that St. Basil was a practical lover of Christian poverty, and even in his exalted position preserved that simplicity in food and clothing and that austerity of life for which he had been remarked at his first renunciation of the world.
In the midst of his labours, Basil underwent suffering of many kinds. Athanasius died in 373 and the elder Gregory in 374, both of them leaving gaps never to be filled. In 373 began the painful estrangement from Gregory of Nazianzus. Anthimus, Bishop of Tyana, became an open enemy, Apollinaris "a cause of sorrow to the churches" (Ep. cclxiii), Eustathius of Sebaste a traitor to the Faith and a personal foe as well. Eusebius of Samosata was banished, Gregory of Nyssa condemned and deposed. When Emperor Valentinian died and the Arians recovered their influence, all Basil's efforts must have seemed in vain. His health was breaking, the Goths were at the door of the empire, Antioch was in schism, Rome doubted his sincerity, the bishops refused to be brought together as he wished. "The notes of the church were obscured in his part of Christendom, and he had to fare on as best he might,--admiring, courting, yet coldly treated by the Latin world, desiring the friendship of Rome, yet wounded by her reserve,--suspected of heresy by Damasus, and accused by Jerome of pride" (Newman, The Church of the Fathers). Had he lived a little longer and attended the Council of Constantinople (381), he would have seen the death of its first president, his friend Meletius, and the forced resignation of its second, Gregory of Nazianzus. Basil died 1 January, 379. His death was regarded as a public bereavement; Jews, pagans, and foreigners vied with his own flock in doing him honour. The earlier Latin martyrologies (Hieronymian and Bede) make no mention of a feast of St. Basil. The first mention is by Usuard and Ado who place it on 14 June, the supposed date of Basil's consecration to the episcopate. In the Greek "Menaea" he is commemorated on 1 January, the day of his death. In 1081, John, Patriarch of Constantinople, in consequence of a vision, established a feast in common honour of St. Basil, Gregory of Nazianzus, and John Chrysostom, to be celebrated on 30 January. The Bollandists give an account of the origin of this feast; they also record as worthy of note that no relics of St. Basil are mentioned before the twelfth century, at which time parts of his body, together with some other very extraordinary relics were reputed to have been brought to Bruges by a returning Crusader. Baronius (c. 1599) gave to the Naples Oratory a relic of St. Basil sent from Constantinople to the pope. The Bollandists and Baronius print descriptions of Basil's personal appearance and the former reproduce two icons, the older copied from a codex presented to Basil, Emperor of the East (877-886).
By common consent, Basil ranks among the greatest figures in church history and the rather extravagant panegyric by Gregory of Nazianzus has been all but equalled by a host of other eulogists. Physically delicate and occupying his exalted position but a few years, Basil did magnificent and enduring work in an age of more violent world convulsions than Christianity has since experienced. (Cf. Newman, The Church of the Fathers). By personal virtue he attained distinction in an age of saints; and his purity, his monastic fervour, his stern simplicity, his friendship for the poor became traditional in the history of Christian asceticism. In fact, the impress of his genius was stamped indelibly on the Oriental conception of religious life. In his hands the great metropolitan see of Caesarea took shape as the sort of model of the Christian diocese; there was hardly any detail of episcopal activity in which he failed to mark out guiding lines and to give splendid example. Not the least of his glories is the fact that toward the officials of the State he maintained that fearless dignity and independence which later history has shown to be an indispensable condition of healthy life in the Catholic episcopate.
Some difficulty has arisen out of the correspondence of St. Basil with the Roman See. That he was in communion with the Western bishops and that he wrote repeatedly to Rome asking that steps be taken to assist the Eastern Church in her struggle with schismatics and heretics is undoubted; but the disappointing result of his appeals drew from him certain words which require explanation. Evidently he was deeply chagrined that Pope Damasus on the one hand hesitated to condemn Marcellus and the Eustathians, and on the other preferred Paulinus to Meletius in whose right to the See of Antioch St. Basil most firmly believed. At the best it must be admitted that St. Basil criticized the pope freely in a private letter to Eusebius of Samosata (Ep. ccxxxix) and that he was indignant as well as hurt at the failure of his attempt to obtain help from the West. Later on, however, he must have recognized that in some respects he had been hasty; in any event, his strong emphasis of the influence which the Roman See could exercise over the Eastern bishops, and his abstaining from a charge of anything like usurpation are great facts that stand out obviously in the story of the disagreement. With regard to the question of his association with the Semi-Arians, Philostorgius speaks of him as championing the Semi-Arian cause, and Newman says he seems unavoidably to have Arianized the first thirty years of his life. The explanation of this, as well as of the disagreement with the Holy See, must be sought in a careful study of the times, with due reference to the unsettled and changeable condition of theological distinctions, the lack of anything like a final pronouncement by the Church's defining power, the "lingering imperfections of the Saints" (Newman), the substantial orthodoxy of many of the so-called Semi-Arians, and above all the great plan which Basil was steadily pursuing of effecting unity in a disturbed and divided Christendom. Text Catholic Encyclopedia

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