POPE FRANCIS LEADS WORLDWIDE HOUR OF ADORATION JUNE 2
POPE FRANCIS MEETS WITH SICK CHILDREN AND LATEST FROM VATICAN FAMOUS INSPIRATIONAL SPEAKER CENSORED IN VIETNAM FOR CHRISTIAN FAITH - DISABLED NICK VUJICIC OF AUSTRALIA
FREE CATHOLIC MOVIES - GOSPA IN ENGLISH - DRAMA OF MEDJUGORE RIP FR. ANDREW GREELEY FAMOUS PRIEST AND AUTHOR - AGE 85
GSA & BSA MERGING IDEALS, DETERIORATING MORALS IN AMERICA
TODAY'S SAINT : JUNE 1 : ST. JUSTIN MARTYR
TODAY'S MASS ONLINE : SAT. JUNE 1, 2013
POPE FRANCIS LEADS WORLDWIDE HOUR OF ADORATION JUNE 2
“It will be an event,” Archbishop Fisichella president of the Pontifical Council for Promoting the New Evangelization, explained, “occurring for the first time in the history of the Church, which is why we can describe it as ‘historical’. The cathedrals of the world will be synchronized with Rome and will, for an hour, be in communion with the Pope in Eucharistic adoration. There has been an incredible response to this initiative, going beyond the cathedrals and involving episcopal conferences, parishes, lay associations, and religious congregations, especially cloistered ones.”
Dioceses worldwide will be synchronized with St. Peter’s and will pray for the intentions proposed by the Pope. The first is: “For the Church spread throughout the world and united today in the adoration of the Most Holy Eucharist as a sign of unity. May the Lord make her ever more obedient to hearing his Word in order to stand before the world ‘ever more beautiful, without stain or blemish, but holy and blameless.’ That through her faithful announcement, the Word that saves may still resonate as the bearer of mercy and may increase love to give full meaning to pain and suffering, giving back joy and serenity.”
Pope Francis’ second intention is: “For those around the world who still suffer slavery and who are victims of war, human trafficking, drug running, and slave labour. For the children and women who are suffering from every type of violence. May their silent scream for help be heard by a vigilant Church so that, gazing upon the crucified Christ, she may not forget the many brothers and sisters who are left at the mercy of violence. Also, for all those who find themselves in economically precarious situations, above all for the unemployed, the elderly, migrants, the homeless, prisoners, and those who experience marginalization. That the Church’s prayer and its active nearness give them comfort and assistance in hope and strength and courage in defending human dignity.”
SHARED FROM RADIO VATICANA
Pope receives sick children
(Vatican Radio) A message of love and hope: this is what Pope Francis had for a group of children, who are patients at the pediatric oncology ward of the famed Agostino Gemelli hospital here in Rome. “Jesus loves [you] very much,” Pope Francis told the 22 boys and girls, who came to visit him in the Domus Sanctae Marthae residence. After a “Hail, Mary!” prayed together, Pope Francis offered his blessing, which, he explained, is "like a hug from God." The children were accompanied by their parents and by volunteers of UNITALSI, the organisation that offers care and transport to the ill and those with special needs.
Pope Francis: Mass on Saturday morning
Pope Francis: Mass on Saturday morning
(Vatican Radio) “The Church is not a cultural organization,” but, “the family of Jesus.” This was the focus of Pope Francis’ remarks to the faithful gathered for Mass on Saturday morning in the Domus Sanctae Marthae residence at the Vatican. The Pope said that Christians should not be ashamed to live with the scandal of the Cross, and urged them not to be "trapped by the spirit of the world." Pope Francis took the question put to Jesus by the scribes and chief priests, “By what authority are you doing these things?” as his starting point. Once again, he said, they were looking to set a trap for the Lord, trying to paint Him into a corner, to force Him to make a mistake. The Holy Father went on to ask why the scribes and Pharisees wanted to embarrass Jesus. ”Tthe problem that these people had,” said the Holy Father, was not that Jesus had performed miracles. Rather, he explained, “They were shocked that the demons cried out to Jesus, ‘You are the Son of God, You are the Holy One.” This is the thing about Jesus that really scandalises. “He is God who became incarnate.” For us, too, “do they set traps in life,” though, “[that characteristic] of the Church, which scandalises, is the mystery of the Incarnation of the Word, and, “this cannot be tolerated, this the devil will not suffer.”:
“How many times do you hear people say: ‘But you Christians, be a bit more normal, like other people: be reasonable!’ This is a speech by snake charmers, to be sure: ‘But, be normal, OK? A little more normal, do not be so strict.” But behind this is: ‘Please, do not come with [your] tales, [about] God who became man!’ The Incarnation of the Word: that is the scandal behind it! We can do all the social work we want, and they will say, ‘How nice, the Church, what good social work the Church does’. But if we say that we do this because those people [we help] are the flesh of Christ, there is scandal. And that is the truth, that is the revelation of Jesus: that presence of Jesus incarnate.”
And “this is the point,” said Pope Francis. “Always there will be the [temptation] to do good things without the scandal of the Incarnate Word, without the scandal of the Cross.” Instead, we must “be true to this scandal, to this reality that scandalises.” It is, “better this way: the coherence of the faith.” The Pope then recalled how the Apostle John says: “Those who deny that the Word came in the flesh, are from the antichrist; they are the antichrist.” On the other hand, he continued, “Only those who say that the Word is come in the flesh are of the Holy Spirit.” Pope Francis then said, “It would do us all good to think about this: the Church is not a cultural organisation that [includes] religion and social work.”:
“The Church is the family of Jesus. The Church confesses that Jesus is the Son of God come in the flesh: that is the scandal, that is the reason why they persecuted Jesus. In the end, [the answer that] Jesus had not wanted to [give] to these, to the question, ‘With what authority are you doing this?’ He gives to the high priest. ‘But, at the end of: Thou art the Son of God? - Yes!’ [He was] sentenced to death for that. This is the core of the persecution. If we become “reasonable” Christians, “social” Christians, Christians who only do philanthropy, what will be the consequence? That we will never have martyrs: that will be the consequence.”
When, however, we Christians tell the truth, that “The Son of God is come, and was made flesh,” when we “preach the scandal of the Cross, persecutions will come, the Cross will come,” and that “will be fine,” for “such is our life”:
“We ask the Lord not to be ashamed to live with this scandal of the Cross. [We ask Him for] wisdom: the wisdom to ask not to be trapped by the spirit of the world, that will always make to us polite suggestions, civil proposals, good proposals – but behind those there is precisely the negation of the fact that the Word came in the flesh, of the Incarnation of the Word. That, in the end, is what scandalises those who persecute Jesus, that is what destroys the work of the devil. So be it.”
The Cardinal Archbishop of Havana, Jaime Ortega, concelebrated the Mass, with a group of the Holy Father’s lay attendants, the Gentlemen of His Holiness, in the congregation.
Pope Francis recieves president of Uruguay
(Vatican Radio) On the morning of Saturday, June 1, the Pope Francis received in audience Mr José Alberto Mujica Cordano, President of the Oriental Republic of Uruguay. The president subsequently met with Cardinal Tarcisio Bertone, the Secretary of State, accompanied by Archbishop Dominique Mamberti, Secretary for Relations with States.The cordial discussions provided an opportunity for an exchange of information and reflections on the socio-political situation of the country and its role in the region. In this perspective issues of common interest were discussed, including the integral development of the person, and respect for human rights, justice, and social peace. The discussions also touched upon the contributions made by the Catholic Church in the public debate on these issues, and its contributions to international peace, as well as its service to the whole society, especially in the areas education and charity.
FAMOUS INSPIRATIONAL SPEAKER CENSORED IN VIETNAM FOR CHRISTIAN FAITH - DISABLED NICK VUJICIC OF AUSTRALIA
ASIA NEWS REPORT
The 31 year old Australian of Serbian origin crossed the Vietnam recounting his own experience of disability. Thousands of people attended each meeting, millions following on TV and on the web. But the Communist leaders have censured all reference to God and Christianity, replacing the translator who had refused bend to their orders.
Hanoi (AsiaNews / EDA) - All over the world he is known for the strength with which he faces a severe form of disability, which deprived him from birth of his upper and lower limbs. A strength which is the fruit of the Christian faith, and that the 31 year old Australian-born Serbian Nick Vujicic never fails to speak of and to transmit at every public meeting all over the world. Except in Vietnam, where in a series of conferences held in recent days translators did not mention religion, or God, of how important the suffering and passion of Christ was in teaching him how to live and also deal with his own suffering.
The religious repression of Hanoi, and in particular with regards the Christian faith, has been exacerbated in recent months, with prison sentences for activists or ordinary faithful, seizure of property and land owned by the Church or Buddhist communities. However, Communist leaders and atheists fear the increasing spread of religion in the country and this pushes them to censor everyday testimony, and examples, such as that of the young Australian, who has attracted the attention of tens of thousands of Vietnamese from North to South .
The eldest of a Serbian Christian family, Nick was born in Melbourne December 4, 1982 with a rare genetic disease: he is limbless without arms or legs, except for two small feet, one of which with just two fingers. Over time it has been able to deal with the disability, suffering, becoming a witness with his meetings, and his appearances on television (he is an evangelical preacher) of a different way of dealing with problems.
His public meetings in Vietnam, in Saigon and Hanoi, saw the participation of over 20 thousand people at a time, especially young people, students, businessmen and other people (like him) with disabilities. Added to this are the millions of Vietnamese who watched on TV or internet sites. He spoke of his illness, redemption, the power that he derives from faith in Christ. However, a few days later it emerged that the translator regularly omitted any mention inherent to Christianity, God, replacing the terms with different words or deleting whole passages.
The confirmation of censorship also comes from Christian Francis Hung, a professional translator and interpreter, who at first had been instructed translate for the young Australian. Before the meetings the authorities told him - even though he was also a Christian - to omit references to God and religion. He refused, saying it was in conflict with professional ethics and with his faith, so organizers and local officials have seen fit to replace him with a more "disciplined" colleague in the logic of the party.
SHARED FROM ASIA NEWS
The 31 year old Australian of Serbian origin crossed the Vietnam recounting his own experience of disability. Thousands of people attended each meeting, millions following on TV and on the web. But the Communist leaders have censured all reference to God and Christianity, replacing the translator who had refused bend to their orders.
Hanoi (AsiaNews / EDA) - All over the world he is known for the strength with which he faces a severe form of disability, which deprived him from birth of his upper and lower limbs. A strength which is the fruit of the Christian faith, and that the 31 year old Australian-born Serbian Nick Vujicic never fails to speak of and to transmit at every public meeting all over the world. Except in Vietnam, where in a series of conferences held in recent days translators did not mention religion, or God, of how important the suffering and passion of Christ was in teaching him how to live and also deal with his own suffering.
The religious repression of Hanoi, and in particular with regards the Christian faith, has been exacerbated in recent months, with prison sentences for activists or ordinary faithful, seizure of property and land owned by the Church or Buddhist communities. However, Communist leaders and atheists fear the increasing spread of religion in the country and this pushes them to censor everyday testimony, and examples, such as that of the young Australian, who has attracted the attention of tens of thousands of Vietnamese from North to South .
The eldest of a Serbian Christian family, Nick was born in Melbourne December 4, 1982 with a rare genetic disease: he is limbless without arms or legs, except for two small feet, one of which with just two fingers. Over time it has been able to deal with the disability, suffering, becoming a witness with his meetings, and his appearances on television (he is an evangelical preacher) of a different way of dealing with problems.
His public meetings in Vietnam, in Saigon and Hanoi, saw the participation of over 20 thousand people at a time, especially young people, students, businessmen and other people (like him) with disabilities. Added to this are the millions of Vietnamese who watched on TV or internet sites. He spoke of his illness, redemption, the power that he derives from faith in Christ. However, a few days later it emerged that the translator regularly omitted any mention inherent to Christianity, God, replacing the terms with different words or deleting whole passages.
The confirmation of censorship also comes from Christian Francis Hung, a professional translator and interpreter, who at first had been instructed translate for the young Australian. Before the meetings the authorities told him - even though he was also a Christian - to omit references to God and religion. He refused, saying it was in conflict with professional ethics and with his faith, so organizers and local officials have seen fit to replace him with a more "disciplined" colleague in the logic of the party.
SHARED FROM ASIA NEWS
FREE CATHOLIC MOVIES - GOSPA IN ENGLISH - DRAMA OF MEDJUGORE
IN HONOR OF THE YEAR OF FAITH JCE NEWS will be showing some of the Best Catholic Films of all time. Here is the 1995 drama of GOSPA (the story of Medugorje) in English :
PLEASE CLICK LINK IF PLAYER DOES NOT WORK :
http://www.youtube.com/watch?v=j9rmOFOTvmY
PLEASE CLICK LINK IF PLAYER DOES NOT WORK :
http://www.youtube.com/watch?v=j9rmOFOTvmY
J
RIP FR. ANDREW GREELEY FAMOUS PRIEST AND AUTHOR - AGE 85
UCAN/NY TIMES REPORT
Between left and right Catholics, he occupied 'a zone all his own'
- Peter Steinfels, The New York Times
- International
- May 31, 2013
Andrew M Greeley, the Roman Catholic priest and writer whose outpouring of sociological research, contemporary theology, sexually frank novels and newspaper columns challenged reigning assumptions about American Catholicism, was found dead on Thursday morning at his home in Chicago. He was 85.
His niece Laura Durkin confirmed the death, saying he had died overnight in his sleep. She said he had been in poor health and under 24-hour care since suffering severe head injuries in 2008 when his clothing caught on the door of a taxi as it pulled away and he was thrown to the pavement.
In a time when the word “maverick” is often used indiscriminately, Father Greeley — priest, scholar, preacher, social critic, storyteller and scold — was the real thing. One could identify a left and a right in American Catholicism, and then there was Father Greeley, occupying a zone all his own.
Exuberantly combative, he could be scathing about the nation’s Roman Catholic bishops; at one point he described them as “morally, intellectually and religiously bankrupt.” If the church wanted “to salvage American Catholicism,” he wrote, it would be well advised to retire “a considerable number of mitered birdbrains.”
But he could be equally critical of secular intellectuals, whom he accused of being prejudiced against religion, and reform-minded Catholics, who he said had a weakness for political or cultural fads.
He wrote more than 120 books, many published by university presses, and countless articles about Catholic theology in both sociological journals and general-interest magazines, often incorporating the latest scholarship. He wrote op-ed pieces and syndicated columns in both religious and secular publications.
His greatest readership certainly stemmed from his scores of novels, many of them rife with Vatican intrigue, straying priests and explicit sex. At least 10 of them appeared on The New York Times’s best-seller list, including his first, “The Cardinal Sins” (1981), a tale of two Irish-American boys from Chicago’s West Side who enter the priesthood together, one of whom contrives to become the cardinal of Chicago, takes a mistress and fathers a child.
“Sometimes I suspect that my obituary in The New York Times,” Father Greeley once wrote, “will read, ‘Andrew Greeley, Priest; Wrote Steamy Novels.’ ”
Were they steamy? The question would probably not have even been raised if the author had not been a priest and if some of the steam had not been produced by fictional priests, in one case a cardinal, breaking their vows.
In fact, most of the priests in his novels were virtuous, wise and hard-working. The big sex scenes were generally reserved for married couples rediscovering the redemptive healing of passion after trials and estrangement.
“I suppose I have an Irish weakness for words gone wild,” Father Greeley once told The Times. “Besides, if you’re celibate, you have to do something.”
SHARED FROM UCAN NEWS
His niece Laura Durkin confirmed the death, saying he had died overnight in his sleep. She said he had been in poor health and under 24-hour care since suffering severe head injuries in 2008 when his clothing caught on the door of a taxi as it pulled away and he was thrown to the pavement.
In a time when the word “maverick” is often used indiscriminately, Father Greeley — priest, scholar, preacher, social critic, storyteller and scold — was the real thing. One could identify a left and a right in American Catholicism, and then there was Father Greeley, occupying a zone all his own.
Exuberantly combative, he could be scathing about the nation’s Roman Catholic bishops; at one point he described them as “morally, intellectually and religiously bankrupt.” If the church wanted “to salvage American Catholicism,” he wrote, it would be well advised to retire “a considerable number of mitered birdbrains.”
But he could be equally critical of secular intellectuals, whom he accused of being prejudiced against religion, and reform-minded Catholics, who he said had a weakness for political or cultural fads.
He wrote more than 120 books, many published by university presses, and countless articles about Catholic theology in both sociological journals and general-interest magazines, often incorporating the latest scholarship. He wrote op-ed pieces and syndicated columns in both religious and secular publications.
His greatest readership certainly stemmed from his scores of novels, many of them rife with Vatican intrigue, straying priests and explicit sex. At least 10 of them appeared on The New York Times’s best-seller list, including his first, “The Cardinal Sins” (1981), a tale of two Irish-American boys from Chicago’s West Side who enter the priesthood together, one of whom contrives to become the cardinal of Chicago, takes a mistress and fathers a child.
“Sometimes I suspect that my obituary in The New York Times,” Father Greeley once wrote, “will read, ‘Andrew Greeley, Priest; Wrote Steamy Novels.’ ”
Were they steamy? The question would probably not have even been raised if the author had not been a priest and if some of the steam had not been produced by fictional priests, in one case a cardinal, breaking their vows.
In fact, most of the priests in his novels were virtuous, wise and hard-working. The big sex scenes were generally reserved for married couples rediscovering the redemptive healing of passion after trials and estrangement.
“I suppose I have an Irish weakness for words gone wild,” Father Greeley once told The Times. “Besides, if you’re celibate, you have to do something.”
SHARED FROM UCAN NEWS
GSA & BSA MERGING IDEALS, DETERIORATING MORALS IN AMERICA
SPECIAL TO JCE NEWS by: Kathy DiNovis Vestermark
morals
morals
The Girl Scouts of America (GSA) is involved with WAGGGS (World Association of Girl Guides and Girl Scouts). Here's an excerpt from an article linking the groups:
The Boy Scouts of America (BSA) has recently changed their membership standards to allow openly gay youth in their ranks. Here's an excerpt from their press release:
The notion of appeasement, however, can often backfire, as was the case in California yesterday when the legislature voted to strip the BSA of their non-profit status.
Could this have been what caused the BSA to quickly change their membership standards: posturing to keep their non-profit status?
Not surprisingly, BSA was confronted with a stark reality -- appeasement is never enough. "Give an drop of blood -- be squeezed for every ounce" is the blow back they are receiving.
If this is where the BSA stands in the wake of their decision to soften their standards, they may as well just merge their organization with GSA and allow girls in their ranks (they already do in Venturing Scouting), teach sexual awareness (they've been doing this for years, back to the BSA handbook from 1910 -- link is to the 1911 edition) and end the wonder as to whether they will continue to erode their standards -- which apparently have been eroding for decades, just not as quickly or as overtly as GSA.
Just give them what they want BSA -- Your Organization! And, now that you've opened the floodgates to its destruction, you will begin to see the level of devastation rise and eventually wash away the BSA as it was intended to be.
What you were trying to teach all these years about the "natural" aspect of sexuality and becoming a robust man is gone.
Now, the question is: What will the Catholic Church do when the new membership standard rule takes effect -- right now, the Committee on Scouting is studying the situation, which to many seems to like inaction.
We'll just have to wait and see.
In May 2013, WAGGGS participated in Women Deliver, a global conference with the purpose of “call[ing] for action to improve the health and well-being of girls and women.”
The conference featured speakers such as late-term abortionist LeRoy Carhart, philosopher Peter Singer, who supports infanticide and euthanasia, and Health and Human Services Secretary Kathleen Sebelius. Some of the breakout sessions were entitled “Outing and Addressing Abortion Stigma” and “Why I Perform Abortions.” Exhibitors included many abortion and population control advocates such as Amnesty International, Guttmacher Institute, International Planned Parenthood Federation, Marie Stopes International, Planned Parenthood Federation of America, United Nations Population Fund, and WAGGGS.
 | |||
| Image from BSA 1911 Handbook -- indicating current moral compass? |
Today, following this review, the most comprehensive listening exercise in Scouting's history the approximate 1,400 voting members of the Boy Scouts of America's National Council approved a resolution to remove the restriction denying membership to youth on the basis of sexual orientation alone. The resolution also reinforces that Scouting is a youth program, and any sexual conduct, whether heterosexual or homosexual, by youth of Scouting age is contrary to the virtues of Scouting.In truth, these two groups are moving closer to the same level of moral equivalence, consistently lowering their moral standards. The GSA is decades ahead of BSA in compromising their principles; whereas BSA is just beginning this posturing to try to appease threats to their existence.
The notion of appeasement, however, can often backfire, as was the case in California yesterday when the legislature voted to strip the BSA of their non-profit status.
Could this have been what caused the BSA to quickly change their membership standards: posturing to keep their non-profit status?
Not surprisingly, BSA was confronted with a stark reality -- appeasement is never enough. "Give an drop of blood -- be squeezed for every ounce" is the blow back they are receiving.
If this is where the BSA stands in the wake of their decision to soften their standards, they may as well just merge their organization with GSA and allow girls in their ranks (they already do in Venturing Scouting), teach sexual awareness (they've been doing this for years, back to the BSA handbook from 1910 -- link is to the 1911 edition) and end the wonder as to whether they will continue to erode their standards -- which apparently have been eroding for decades, just not as quickly or as overtly as GSA.
Just give them what they want BSA -- Your Organization! And, now that you've opened the floodgates to its destruction, you will begin to see the level of devastation rise and eventually wash away the BSA as it was intended to be.
What you were trying to teach all these years about the "natural" aspect of sexuality and becoming a robust man is gone.
Now, the question is: What will the Catholic Church do when the new membership standard rule takes effect -- right now, the Committee on Scouting is studying the situation, which to many seems to like inaction.
We'll just have to wait and see.
About the Author: Kathy Vestermark, MA Theology
I am a Catholic wife and mother with an MA in Theology and a Catechetical Diploma. I love to study and teach the Faith. I have six children, one with significant special needs. My life is full of love and challenges. This is where I will share those moments and reflections on life and faith with you.
Her Blog: http://faithonthehighwire.blogspot.ca/
TODAY'S MASS ONLINE : SAT. JUNE 1, 2013
| Mark 11: 27 - 33 | |
| 27 | And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, |
| 28 | and they said to him, "By what authority are you doing these things, or who gave you this authority to do them?" |
| 29 | Jesus said to them, "I will ask you a question; answer me, and I will tell you by what authority I do these things. |
| 30 | Was the baptism of John from heaven or from men? Answer me." |
| 31 | And they argued with one another, "If we say, `From heaven,' he will say, `Why then did you not believe him?' |
| 32 | But shall we say, `From men'?" -- they were afraid of the people, for all held that John was a real prophet. |
| 33 | So they answered Jesus, "We do not know." And Jesus said to them, "Neither will I tell you by what authority I do these things." |
TODAY'S SAINT : JUNE 1 : ST. JUSTIN MARTYR
St. Justin
MARTYR
Feast: June 1
 Information:
| St. Justin was born at Neapolis, now Naplosa, the ancient Sichem, and formerly the capital of the province of Samaria. Vespasian, having endowed its inhabitants with the privileges belonging to Roman citizens, gave it the name of Flavia. His son Titus sent thither a colony of Greeks, among whom were the father and grandfather of our saint. His father, a heathen, brought him up in the errors and superstitions of paganism, but at the same time did not neglect to cultivate his mind by several branches of human literature. St. Justin accordingly informs us, that he spent his youth in reading the poets, orators, and historians. Having gone through the usual course of these studies, he gave himself up to that of philosophy in quest of truth, an ardent love of which was his predominant passion. He addressed himself first to a master who was a Stoic; and after having stayed some time with him, seeing he could learn nothing of him concerning God, he left him, and went to a Peripatetic, a very subtle man in his own conceit: but Justin, being desired the second day after admission, to fix his master's salary, that he might know what he was to be allowed for his pains in teaching him, he left him also, concluding that he was no philosopher. He then tried a Pythagorean, who had a great reputation, and who boasted much of his wisdom; but he required of his scholar, as a necessary preliminary to his admission, that he should have learned music, astronomy, and geometry. Justin could not bear such delays in the search of God, and preferred the school of an Academic, under whom he made great progress in the Platonic philosophy, and vainly flattered himself with the hope of arriving in a short time at the sight of God, which the Platonic philosophy seemed to have had chiefly in view. Walking one day by the sea-side, for the advantage of a greater freedom from noise and tumult, he saw, as he turned about, an old man who followed him pretty close. His appearance was majestic, and had a great mixture in it of mildness and gravity. Justin looking on him very attentively, the man asked him if he knew him. Justin answered in the negative. "Why then," said he, "do you lock so steadfastly upon me?" Justin replied: "It is the effect of my surprise to meet any human creature in this remote and solitary place." "What brought me hither," said that old man, "was my concern for some of my friends. They are gone a journey, and I am come hither to look out for them." They then fell into a long discourse concerning the excellency of philosophy in general, and of the Platonic in particular, which Justin asserted to be the only true way to happiness, and of knowing and seeing God. This the grave person refuted at large, and at length by the force of his arguments convinced him that those philosophers whom he had the greatest esteem for, Plato and Pythagoras, had been mistaken in their principles, and had not a thorough knowledge of God and of the soul of man, nor could they in consequence communicate it to others. This drew from him the important query, Who were the likeliest persons to set him in the right way? The stranger answered, that long before the existence of these reputed philosophers, there were certain blessed men, lovers of God, and divinely inspired, called prophets, on account of their foretelling things which have since come to pass; whose books, yet extant, contain many solid instructions about the first cause and end of all things, and many other particulars becoming a philosopher to know. That their miracles and their predictions had procured them such credit, that they established truth by authority, and not by disputes and elaborate demonstrations of human reason, of which few men are capable. That they inculcated the belief of one only God, the Father and author of all things, and of his Son Jesus Christ, whom he had sent into the world. He concluded his discourse with this advice: "As for thyself, above all things, pray that the gates of life may be opened unto thee: for these are not things to be discerned, unless God and Christ grant to a man the knowledge of them." After these words he departed, and Justin saw him no more: but his conversation left a deep impression on the young philosopher's soul, and kindled there an ardent affection for these true philosophers, the prophets. And upon a further inquiry into the credibility of the Christian religion, he embraced it soon after. What had also no small weight in persuading him of the truth of the Christian faith, was the innocence and true virtue of its professors; seeing with what courage and constancy, rather than to betray their religion, or commit the least sin, they suffered the sharpest tortures, and encountered, nay, even courted death itself, in its most horrible shapes. "When I heard the Christians traduced and reproached," says he, "yet saw them fearless and rushing on death, and on all things that are accounted most dreadful to human nature, I concluded with myself that it was impossible those men should wallow in vice, and be carried away with the love of lust and pleasure." Justin, by the course of his studies, must have been grown up when he was converted to the faith. Tillemont and Marand understand, by an obscure passage in St. Epiphanius, that he was in the thirtieth year of his age. St. Justin, after he became a Christian, continued to wear the pallium, or cloak, as Eusebius and St. Jerome inform us, which was the singular badge of a philosopher. Aristides, the Athenian philosopher and a Christian, did the same; so did Heraclas, even when he was bishop of Alexandria. St. Epiphanius calls St. Justin a great ascetic, or one who professed a most austere and holy life. He came to Rome soon after his conversion, probably from Egypt. Tillemont and Dom. Marand think that he was a priest, from his description of baptism, and the account he gave at his trial of people resorting to his house for instruction. This, however, is uncertain; and Ceillier concludes, from the silence of the ancients on this head, that he was always a layman: but he seems to have preached, and therefore to have been at least deacon. His discourse, or oration to the Greeks, he wrote soon after his conversion, in order to convince the heathens of the reasonableness of his having deserted paganism. He urges the absurdity of idolatry, and the inconsistency of ascribing lewdness and other crimes to their deities: on the other hand, he declares his admiration of, and reverence for, the purity and sanctity of the Christian doctrine, and the awful majesty of the divine writings which still the passions, and fix in a happy tranquillity the mind of man, which finds itself everywhere else restless. His second work is called his Paraenesis, or Exhortation to the Greeks, which he drew up at Rome: in this he employs the flowers of eloquence, which even in his apologies he despises. In it he shows the errors of idolatry, and the vanity of the heathen philosophers; reproaches Plato with making an harangue to the Athenians, in which he pretended to establish a multitude of gods, only to escape the fate of Socrates; while it is clear, from his writings, that he believed one only God. He transcribes the words of Orpheus the Sibyl, Homer, Sophocles, Pythagoras, Plato, Mercury, and Acmon, or rather Ammon, in which they profess the unity of the Deity. He wrote his book on Monarchy, expressly to prove the unity of God, from the testimonies and reasons of the heathen philosophers themselves. The epistle to Diognetus is an incomparable work of primitive antiquity, attributed to St. Justin by all the ancient copies, and doubtless genuine, as Dr. Cave, Ceillier, Marand, &c., show; though the style is more elegant and florid than the other works of this father. Indeed it is not mentioned by Eusebius and St. Jerome; but neither do they mention the works of Athenagoras. And what wonder that, the art of printing not being as yet discovered, some writings should have escaped their notice? Tillemont fancies the author of this piece to be more ancient, because he calls himself a disciple of the apostles: but St. Justin might assume that title, who lived contemporary with St. Polycarp, and others, who had seen some of them. This Diognetus was a learned philosopher, a person of great rank, and preceptor to the emperor Marcus Aurelius, who always consulted and exceedingly honored him. Dom. Nourry6 mistakes grossly, when he calls him a Jew: for in this very epistle is he styled an adorer of gods. This great man was desirous to know upon what assurances the Christians despised the world, and even torments and death, and showed to one another a mutual love, which appeared wonderful to the rest of mankind, for it rendered them seemingly insensible to the greatest injuries. St. Justin, to satisfy him, demonstrates the folly of idolatry, and the imperfection of the Jewish worship and sets forth the sanctity practiced by the Christians, especially their humility, meekness, love of those who hate them without so much as knowing any reason of their hatred, &c. He adds, that their numbers and virtue are increased by tortures and massacres, and explains clearly the divinity of Christ,7 the maker of all things, and Son of God. He shows that by reason alone we could never attain to the true knowledge of God, who sent his Son to teach us his holy mysteries; and, when we deserved only chastisement, to pay the full price of our redemption;-the holy One to suffer for sinners,-the person offended for the offenders; and when no other means could satisfy for our crimes, we were covered under the wings of justice itself, and rescued from slavery. He extols exceedingly the immense goodness and love of God for man, in creating him, and the world for his use; in subjecting to him other things, and in sending his only-begotten Son with the promise of his kingdom, to those who shall have loved him. "But after you shall have known him," says he, "with what inexpressible joy do you think you will be filled! How ardently will you love him who first loved you! And when you shall love him, you will be an imitator of his goodness. He who bears the burdens of others, assists all, humbles himself to all, even to his inferiors, and supplies the wants of the poor with what he has received from God, is truly the imitator of God. Then will you see on earth that God governs the world; you will know his mysteries, and will love and admire those who suffer for him: you will condemn the imposture of the world, and despise death, only fearing eternal death, in never-ending fire. When you know that fire, you will call those blessed who here suffer flames for justice. I speak not of things to which I am a stranger, but having been a disciple of the apostles, I am a teacher of nations, &c." St. Justin made a long stay in Rome, dwelling near the Timothin baths, on the Viminal hill. The Christians met in his house to perform their devotions, and he applied himself with great zeal to the instruction of all those who resorted to him. Evelpistus, who suffered with him, owned at his examination that he had heard with pleasure Justin's discourses. The judge was acquainted with his zeal, when he asked him, in what place he assembled his disciples. Not content with laboring in the conversion of Jews and Gentiles, he exerted his endeavors in defending the Catholic faith against all the heresies of that age. His excellent volumes against Marcion, as they are styled by St. Jerome, are now lost, with several other works commended by the ancients. The martyr, after his first Apology, left Rome, and probably performed the functions of an evangelist, in many countries, for several years. In the reign of Antoninus Pius, being at Ephesus, and casually meeting, in the walks of Xistus, Tryphon, whom Eusebius calls the most celebrated Jew of that age, and who was a famous philosopher, he fell into discourse with him, which brought on a disputation, which was held in the presence of several witnesses during two entire days. St. Justin afterwards committed to writing this dialogue with Tryphon, which work is a simple narrative of a familiar unstudied conversation. Tryphon, seeing Justin in the philosopher's cloak, addressed him on the excellency of philosophy. The saint answered, that he admired he should not rather study Moses and the prophets, in comparison of whom all the writings of the philosophers are empty jargon and foolish dreams. Then, in the first part of his dialogue, he showed, that, according to the prophets, the old law was temporary, and to be abolished by the new: and in the second, that Christ was God before all ages, distinct from the Father,-the same that appeared to Abraham, Moses, &c., the same that created man, and was himself made man, and crucified. He insists much on that passage, Behold, a virgin shall conceive. From the beginning of the conversation, Tryphon had allowed that from the prophets it was clear that Christ must be then come; but he said, that he had not yet manifested himself to the world. So evident was it that the time of his coming must be then elapsed, that no Jew durst deny it, as Fleury observes. From the Apocalypse and Isaiah, by a mistaken interpretation, Justin inferred the futurity of the Millennium, or of Christ's reign upon earth for a thousand years, before the day of judgment, with his elect, in spiritual, chaste delights: but adds, that this was not admitted by many true orthodox believers. This point was afterwards cleared up, and that mistake of some few corrected and exploded, by consulting the tradition of the whole church. In the third part, St. Justin proves the vocation of the Gentiles, and the establishment of the church. Night putting an end to the conversation, Tryphon thanked Justin, and prayed for his happy voyage: for he was going to sea. By some mistakes made by St. Justin in the etymologies, or derivation of certain Hebrew names, it appears that he was a stranger to that language. The Socinians dread the authority of this work, on account of the clear proofs which it furnishes of the divinity of Christ. St. Justin testifies that the miraculous gifts of the Holy Ghost, of curing the sick, and casting out devils in the name of Christ, were then frequent in the church. He excludes from salvation wilful heretics no less than infidels. But the Apologies of this martyr have chiefly rendered his name illustrious. The first or greater, (which by the first editors was, through mistake, placed and called the second,) he addressed to the emperor Antoninus Pius, his two adopted sons, Marcus Aurelius and Lucius Commodus, and the senate, about the year 150. That mild emperor had published no edicts against the Christians; but, by virtue of former edicts, they were often persecuted by the governors, and were everywhere traduced as a wicked and barbarous set of people, enemies to their very species. They were deemed atheists; they were accused of practicing secret lewdness, which slander seems to have been founded on the secrecy of their mysteries, and partly on the filthy abominations of the Gnostic and Carpocratian heretics: they were said in their sacred assemblies to feed on the flesh of a murdered child; to which calumny a false notion of the blessed eucharist might give birth. Celsus and other heathens add, that they adored the cross, and the head of an ass. The story of the ass's head was a groundless calumny, forged by a Jew, who pretended to have seen their mysteries, which was readily believed and propagated by those whose interest it was to decry the Christian religion, as Eusebius, St. Justin, Origen, and Tertullian relate. The respect shown to the sign of the cross, mentioned by Tertullian and all the ancient fathers, seems ground enough for the other slander. These calumnies were advanced with such confidence, and, through passion and prejudice, received so eagerly, that they served for a presence to justify the cruelty of the persecutors, and to render the very name of a Christian odious. These circumstances stirred up the zeal of St. Justin to present his apology for the faith in writing, begging that the same might be made public. In it he boldly declares himself a Christian, and an advocate for his religion: he shows that Christians ought not to be condemned barely for the name of Christian, unless convicted of some crime; that they are not atheists, though they adore not idols; for they adore God the Father, his Son, and the Holy Ghost, and the host of good angels. He exhorts the emperor to hold the balance even, in the execution of justice; and sets forth the sanctity of the doctrine and manners of Christians, who fly all oaths, abhor the least impurity, despise riches, are patient and meek, love even enemies, readily pay all taxes, and scrupulously and respectfully obey and honor princes, &c. Far from eating children, they even condemned those that exposed them. He proves their regard for purity from the numbers among them of both sexes who had observed strict chastity to an advanced age. He explains the immortality of the soul, and the resurrection of the flesh, and shows from the ancient prophets that God was to become man, and that they had foretold the destruction of Jerusalem, the vocation of the Gentiles, &c. He mentions a statue erected in Rome to Simon Magus, which is also testified by Tertullian, Saint Austin, Theodoret, &c. The necessity of vindicating our faith from slanders, obliged him, contrary to the custom of the primitive church, to describe the sacraments of baptism and the blessed eucharist, mentioning the latter also as a sacrifice. "No one," says he, "is allowed to partake of this food but he that believes our doctrines to be true, and who has been baptized in the laver of regeneration for remission of sins, and lives up to what Christ has taught. For we take not these as common bread and common drink; but like as Jesus Christ our Saviour, being incarnate by the word of God, had both flesh and blood for our salvation; so are we taught that this food, by which our flesh and blood are nourished, over which thanks have been given by the prayers in his own words, is the flesh and blood of the incarnate Jesus." He describes the manner of sanctifying the Sunday, by meeting to celebrate the divine mysteries, read the prophets, hear the exhortation of him that presides, and make a collection of alms to be distributed among the orphans, widows, sick, prisoners, and strangers. He adds the obscure edict of the emperor Adrian in favor of the Christians. It appears that this Apology had its desired effect—the quiet of the church. Eusebius informs us, that the same emperor sent into Asia a rescript to the following purport: "When many governors of provinces had written to my father, he forbade them (the Christians) to be molested, unless they had offended against the state. The same answer I gave when consulted before on the same subject. If any one accuse a person of being a Christian, it is my pleasure that he be acquitted, and the accuser chastised, according to the rigor of the law." Orosius and Zonaras tell us, that Antoninus was prevailed upon by the Apology of Justin to send this order. He composed his second Apology near twenty years after, in 167, on account of the martyrdom of one Ptolemy, and two other Christians, whom Urbicus, the governor of Rome, had put to death. The saint offered it to the emperor Marcus Aurelius (his colleague Lucius Verus being absent in the East) and to the senate. He undertakes in it to prove that the Christians were unjustly punished with death, and shows how much their lives and doctrine surpassed the philosophers, and that they could never embrace death with so much cheerfulness and joy, had they been guilty of the crimes laid to their charge. Even Socrates, notwithstanding the multitude of disciples that followed him, never found one that died in defence of his doctrine. The apologist added boldly, that he expected death would be the recompense of his Apology, and that he should fall a victim to the snares and rage of some or other of the implacable enemies of the religion for which he pleaded; among whom he named Crescens, a philosopher in name, but an ignorant man, and a slave to pride and ostentation. His martyrdom, as he had conjectured, was the recompense of this Apology: it happened soon after he presented this discourse, and probably was procured by the malice of those of whom he spoke. The genuine acts seem to have been taken from the praetor's public register. The relation is as follows: Justin and others that were with him were apprehended, and brought before Rusticus, prefect of Rome, who said to Justin, "Obey the gods, and comply with the edicts of the emperors." Justin answered, "No one can be justly blamed or condemned for obeying the commands of our Saviour Jesus Christ." RUSTICUS-"What kind of literature and discipline do you profess?" JUSTIN-"I have tried every kind of discipline and learning, but I have finally embraced the Christian discipline, how little soever esteemed by those who were led away by error and false opinions." RUSTICUS- "Wretch, art thou then taken with that discipline?" JUSTIN-"Doubtless I am, because it affords me the comfort of being in the right path." RUSTICUS-"What are the tenets of the Christian religion?" JUSTIN-"We Christians believe one God, Creator of all things visible and invisible; and we confess our Lord Jesus Christ, the Son of God, foretold by the prophets, the Author and Preacher of salvation, and the Judge of mankind." The prefect inquired in what place the Christians assembled. Justin replied, "Where they please, and where they can: God is not confined to a place: as he is invisible, and fills both heaven and earth, he is everywhere adored and glorified by the faithful." RUSTICUS-"Tell me where you assemble your disciples." JUSTIN-"I have lived till this time near the house of one called Martin, at the Timothin baths. I am come a second time to Rome, and am acquainted with no other place in the city. If any one came to me, I communicated to him the doctrine of truth." RUSTICUS-"You are then a Christian?" JUSTIN-"Yes, I am." The judge then put the same question to each of the rest, viz., Chariton, a man; Charitana, a woman; Evelpistus, a servant of Caesar, by birth a Cappadocian; Hierax, a Phrygian; Peon, and Liberianus, who all answered, "that, by the divine mercy, they were Christians." Evelpistus said he had learned the faith from his parents, but had with great pleasure heard Justin's discourses. Then the prefect addressed himself again to Justin in this manner: "Hear you, who are noted for your eloquence, and think you make profession of the right philosophy, if I cause you to be scourged from head to foot, do you think you shall go to heaven?" Justin replied, "If I suffer what you mention, I hope to receive the reward which those have already received who hare observed the precepts of Jesus Christ." Rusticus said, "You imagine then that you shall go to heaven, and be there rewarded." The martyr answered, "I do not only imagine it, but I know it; and am so well assured of it, that I have no reason to make the least doubt of it." The prefect seeing it was to no purpose to argue, bade them go together and unanimously sacrifice to the gods, and told them that in case of refusal they should be tormented without mercy. Justin replied, "there is nothing which we more earnestly desire than to endure torments for the sake of our Lord Jesus Christ; for this is what will promote our happiness, and give us confidence at his bar, where all men must appear to be judged." To this the rest assented, adding, "Do quickly what you are about. We are Christians, and will never sacrifice to idols." The prefect thereupon ordered them to be scourged and then beheaded, as the laws directed. The martyrs were forthwith led to the place where criminals were executed, and there, amidst the praises and thanksgivings which they did not cease to pour forth to God, were first scourged, and afterwards beheaded. After their martyrdom, certain Christians carried off their bodies privately, and gave them an honorable burial. St. Justin is one of the most ancient fathers of the church who has left us works of any considerable note. Tatian, his disciple, writes, that, of all men, he was the most worthy of admiration.18 Eusebius, St. Jerome, St. Epiphanius, Theodoret, &c., bestow on him the highest praises. He suffered about the year 167, in the reign of Marcus Aurelius and Lucius Verus. The Greeks honor him on the 1st of June; in Usuard and the Roman Martyrology his name occurs on the 13th of April. St. Justin extols the power of divine grace in the virtue of Christians, among whom many who were then sixty years old, had served God from their infancy in a state of spotless virginity, having never offended against that virtue, not only in action, but not even in thought: for our very thoughts are known to God. They could not be defiled with any inordinate love of riches, who threw their own private revenues into the common stock, sharing it with the poor. So great was their abhorrence of the least wilful untruth, that they were always ready rather to die than to save their lives by a lie. Their fidelity to God was inviolable, and their constancy in confessing his holy name, and in observing his law, invincible. "No one," says the saint, "can affright from their duty those who believe in Jesus. In all parts of the earth we cease not to confess him, though we lose our heads, be crucified, or exposed to wild beasts. We suffer dungeons, fire, and all manner of torments: the more we are persecuted, the more faithful and the more pious we become, through the name of Jesus. Some adore the sun: but no one yet saw any one lay down his life for that worship; whereas we see men of all nations suffer all things for Jesus Christ." He often mentions the devotion and fervor of Christians in glorifying God by their continual homages, and says, that the light of the gospel being then spread everywhere, there was no nation, either of Greeks or barbarians, in which prayers and thanksgivings were not offered to the Creator in the name of the crucified Jesus. |
source: http://www.ewtn.com/saintsHoly/saints/J/stjustin.asp#ixzz1wXgqrNEn
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