2014
(Vatican Radio) At his daily Mass on Saturday morning at the Casa Santa Marta, Pope Francis spoke about the priesthood. A true priest, he said, anointed by God for His people, has a close relationship with Jesus. When that relationship is missing, the priest becomes “smarmy,” [unctuous, It: unctuoso] an idolater, a worshiper of the “god Narcissus.”
Pope Francis’ homily was entirely dedicated to the priesthood. Commenting on the passage from first letter of St. John, where the Apostle says that we have eternal life because we believe in the name of Jesus, the Pope asks about the relationship of priests with Jesus, because “the strength of a priest is in this relationship.” When Jesus was growing in popularity, the Pope said, “He went to the Father,” He retreated “to a deserted place to pray.” This is a kind of “touchstone for priests” he said: whether or not we seek to find Jesus. “What is the place of Jesus Christ in my priestly life? Is it a living relationship, from the disciple to the Master, from brother to brother, from the poor man to God, or is it a somewhat artificial relationship... that does not come from the heart?”
“We are anointed by the Spirit, and when a priest is far from Jesus Christ he can lose this unction. In his life, no: essentially he has it... but he loses it. And instead of being anointed he ends up being smarmy. And how damaging to the Church are smarmy priests! Those who put their strength in artificial things, in vanity, in an attitude... in a cutesy language... But how often do we hear it said with sorrow: ‘This is a butterfly-priest,’ because they are always vain... [This kind of priest] does not have a relationship with Jesus Christ! He has lost the unction: he is smarmy.”
Pope Francis continued:
“We priests have so many limits. We are sinners, all. But if we go to Jesus Christ, if we seek the Lord in prayer – prayer of intercession, prayer of adoration – we are good priests, even though we are sinners. But if we are far from Jesus Christ, we necessarily compensate for this with other, worldly attitudes. And so [we see] all these figures... priest-wheeler dealers, priest-tycoons... But the priest who adores Jesus Christ, the priest who talks with Jesus Christ, the priest who seeks Jesus Christ and who is allowed to seek Jesus Christ: this is the centre of our life. If that is not there, we lose everything. And what will we give to the people?”
“Our relationship with Jesus Christ, a relationship of anointing for the people,” Pope Francis said, “grows in us priests” more and more each day:
“But it is good to find priests who have given their lives as priests, truly, of whom the people say: “Yes, he’s difficult, he’s this or that... But he is a priest! And people know! On the other hand, when people see priest idolaters, so to speak, priests who instead of having Jesus have little idols... worshippers of the god Narcissus... When people see [priests like this] they say ‘poor guy!’ The relationship with Jesus Christ saves us from worldliness and idolatry that makes us smarmy, preserves us in the anointing [we have received]. And today, this is my hope for you who have been kind enough to come here to concelebrate with me: Even if you lose everything in life, don’t lose this relationship with Jesus Christ! This is your victory. Go forward with this!”
Text from Vatican Radio website
Pope Francis’ homily was entirely dedicated to the priesthood. Commenting on the passage from first letter of St. John, where the Apostle says that we have eternal life because we believe in the name of Jesus, the Pope asks about the relationship of priests with Jesus, because “the strength of a priest is in this relationship.” When Jesus was growing in popularity, the Pope said, “He went to the Father,” He retreated “to a deserted place to pray.” This is a kind of “touchstone for priests” he said: whether or not we seek to find Jesus. “What is the place of Jesus Christ in my priestly life? Is it a living relationship, from the disciple to the Master, from brother to brother, from the poor man to God, or is it a somewhat artificial relationship... that does not come from the heart?”
“We are anointed by the Spirit, and when a priest is far from Jesus Christ he can lose this unction. In his life, no: essentially he has it... but he loses it. And instead of being anointed he ends up being smarmy. And how damaging to the Church are smarmy priests! Those who put their strength in artificial things, in vanity, in an attitude... in a cutesy language... But how often do we hear it said with sorrow: ‘This is a butterfly-priest,’ because they are always vain... [This kind of priest] does not have a relationship with Jesus Christ! He has lost the unction: he is smarmy.”
Pope Francis continued:
“We priests have so many limits. We are sinners, all. But if we go to Jesus Christ, if we seek the Lord in prayer – prayer of intercession, prayer of adoration – we are good priests, even though we are sinners. But if we are far from Jesus Christ, we necessarily compensate for this with other, worldly attitudes. And so [we see] all these figures... priest-wheeler dealers, priest-tycoons... But the priest who adores Jesus Christ, the priest who talks with Jesus Christ, the priest who seeks Jesus Christ and who is allowed to seek Jesus Christ: this is the centre of our life. If that is not there, we lose everything. And what will we give to the people?”
“Our relationship with Jesus Christ, a relationship of anointing for the people,” Pope Francis said, “grows in us priests” more and more each day:
“But it is good to find priests who have given their lives as priests, truly, of whom the people say: “Yes, he’s difficult, he’s this or that... But he is a priest! And people know! On the other hand, when people see priest idolaters, so to speak, priests who instead of having Jesus have little idols... worshippers of the god Narcissus... When people see [priests like this] they say ‘poor guy!’ The relationship with Jesus Christ saves us from worldliness and idolatry that makes us smarmy, preserves us in the anointing [we have received]. And today, this is my hope for you who have been kind enough to come here to concelebrate with me: Even if you lose everything in life, don’t lose this relationship with Jesus Christ! This is your victory. Go forward with this!”
Text from Vatican Radio website
ECUMENICAL CULTURAL COLLABORATION CELEBRATES 50 YEARS - POPE GREETINGS
(Vatican Radio) Pope Francis on Saturday received in audience members of the Catholic Committee for Cultural Collaboration, which celebrates its 50th anniversary this year.The audience was attended by Cardinal Kurt Koch, president of the Pontifical Council for the Promotion of Christian Unity, who provided the opening remarks. Also present were members of the management committee of the board which comprises the principle benefactors, and scholarship students who are studying in Rome.
“The path of reconciliation and renewed fraternity between the Churches,” said the Pope in his address, “required the experience of friendship and sharing that arises from the mutual understanding between members of different Churches, and in particular the young people initiated into sacred ministry.”
He went on to praise the work of the committee, and thanked the many benefactors who have supported its work. He assured those present that he would remember them in prayer, and asked for their prayers in exchange.
The Catholic Committee for Cultural Collaboration was established on 27 July 1964 by Pope Paul VI as one of the initiatives aimed at “reestablishing fraternal ties between the Catholic Church and the venerable Eastern Churches”.
The committee promotes the exchange of students between the Catholic Church, Orthodox Churches of the Byzantine tradition and Eastern Orthodox Churches, who wish to study theology or other ecclesiastical disciplines at Catholic or Orthodox institutions.
Please find below a full translation of the Pope’s remarks:
Dear Cardinal,
dear brothersbishops,
dear brothers and sisters,
I meet with you at the beginning of this year which marks the 50th anniversary of the establishment of the Committee for the Cultural Collaboration with the Orthodox Churches and the Oriental Orthodox Churches. In particular, I greet Cardinal Kurt Koch, President of the Pontifical Council for the Promotion of Christian Unity, under whose direct responsibility the Committee acts – and I also thank you for your words – as well as Monsignor Johan Bonny, Bishop of Anversa, president of the Committee.
The Second Vatican Council had not yet concluded when Paul VI instituted the Catholic Committee for Cultural Collaboration. The path of reconciliation and renewed fraternity between the Churches, wonderfully marked by the first historic meeting between Pope Paul VI and the Ecumenical Patriarch Athenagoras, required the experience of friendship and sharing that arises from the mutual understanding between members of different Churches, and in particular the young people initiated into sacred ministry.
Thus, on the initiative of the Eastern Section of the then Secretariat for the Promotion of Christian Unity, this Committee was born. This [Committee], then as now, with the help of generous benefactors, distributes academic scholarships to clerics and laity from the Orthodox Churches and the Eastern Orthodox Churches who desire to complete their theological studies at academic institutions of the Catholic Church, and supports other projects of ecumenical collaboration.
I express my deep gratitude to all the benefactors who have supported and [continue to] support the Committee. With gratitude, I greet the members of the Management Committee, convened in Rome for their annual meeting. Without your valued contribution this work would not be possible. Therefore, I encourage you to continue in the action that you perform. May God bless you, and may He make fruitful your appreciated collaboration.
A special greeting to you, dear students, who are completing your theological studies in Rome. Your stay in our midst is important for the dialogue between the Churches of today and, above all, tomorrow. I thank God because he has granted me this beautiful opportunity to meet you and tell you that the Bishop of Rome loves you. I hope that each of you can have a joyful experience of the Church and the city of Rome, enriched [spiritually and culturally], and that you do not see yourselves as guests, but as brothers among brothers. I am certain, that for your part, you by your presence you enrich the academic communities in which you study.
Dear brothers and sisters, [be assured that you will be remembered in my prayer, and I ask you to pray for me and my ministry.] May the Lord bless you and the Madonna protect you.
Text from Vatican Radio website
STATISTICS SHOW MORE CHRISTIANS ARE BEING KILLED FOR THEIR FAITH
The World Watch List, which annually monitors the media worldwide for all reported incidents, emphasises that this is the "very, very minimum" count - only those who have been documented as killed.
Estimates of the total number killed range from around 7,000 or 8,000, according to the International Institute for Religious Freedom's Thomas Schirrmacher, to the lofty 100,000 estimate of the Center for the Study of Global Christianity.
Beyond those killed, the World Watch List recommends that three more categories of Christians should be considered: Christians whose death is never reported; Christians killed due to increased vulnerability, such as those in conflict areas; and Christians who die due to long-term discrimination.
Taking these into account, as well as those whose deaths are reported by the media, the World Watch List suggests Schirrmacher's estimation is roughly accurate, although the figure may be higher still.
"Christians aren't always directly killed, but are so much squeezed with regulations and vulnerabilities that they just perish - not at once, but in the course of years. If we would include them in the counting, it would be an enormous number of people. However, the precise number of Christians who die due to these factors is very difficult to quantify," according to the World Watch List.
Not surprisingly, Syria heads the list of the countries in which the most Christians were killed for their faith (1,213), followed by Nigeria (612), Pakistan (88) and Egypt (83).
Of the top 10, six are in Africa - with Kenya (20), Angola (16), Niger (15) and the Central African Republic (9) joining Nigeria and Egypt on the list.
The World Watch List states that the number of Christians killed in the Central African Republic is especially likely to have been under-reported because "most analysts still failed to recognise the religious dimension of the conflict". The list says the same is true of North Korea, where "it is extremely difficult to get public information".
SHARED FROM http://www.opendoorsuk.org/
POPE FRANCIS MEETS WITH DISABLED ACTIVIST ILEANA ARGENTIN
(Vatican Radio) The Director of the Holy See’s Press Office, Jesuit Father Federico Lombardi, has released a statement about the Pope’s audience with Italian disability campaigner Ileana Argentin. Please find the full statement below, in translation from the original Italian.“On Saturday morning the Holy Father received in audience Ileana Argentin, who is well-known for her efforts, achievements and expertise as a disability campaigner first with the Rome City Council and now with the Italian Parliament.
The MP had sent Pope Francis a personal letter, asking to speak to him about various disability issues. The Pope promptly replied inviting her to a meeting, which took place this morning in the Apostolic Palace and lasted about half an hour.
Ms. Argentin focused principally on the importance of supporting the parents of seriously disabled people, who live with great anxiety over what may happen to their children after their own deaths, and over the difficulties which their siblings may encounter in taking up the responsibility of care. The meeting also touched on other issues, such as the need to overcome barriers of accessibility to disabled people in public and Church buildings.
Pope Francis showed great interest in all these issues, and assured his participation and encouragement for all people and campaigns working with increasing dedication to challenge problems relating to disability.”
Shared Text from Vatican Radio website
JESUITS CELEBRATE 400 YEARS IN VIETNAM - MISSIONARY EVANGELIZATION
ASIA NEWS REPORT:
The Holy Year ends on 18 January 2015, exactly four centuries after the Jesuits set foot in the country for the first time. In order to mark the occasion, they set up a website listing all major events associated with the anniversary. One of the aims of the commemoration is the spiritual renewal of the members of the Society of Jesus and those who have adopted its charism.
Ho Chi Minh City (AsiaNews/EDA) - Vietnamese Jesuits are planning to start the Holy Year, on 18 January, to mark the 400th anniversary of the arrival of the first Jesuit missionaries in the Asian country. On 18 January 1615, the first members of the Society of Jesus reached Vietnam on ships that docked in the port of Hoi An as part of a delegation of Japanese Christians who had fled their homeland because of an ongoing campaign of persecution against them.
Although not the first missionaries in the country - others had already brought the message of the Gospel to the country - the Jesuits' arrival was a milestone in the history of Vietnam's evangelisation. In order to honour the event, the local chapter of the Society of Jesus is sponsoring a number of activities, including a webpagelisting all the events that will take place during the yearlong celebration. The first will be a solemn Mass celebrated at the Cathedral of Our Lady in Saigon by Mgr Paul Bui Von Doc.
One of the first aims of the Holy Year will be to foster spiritual renewal of the members of the Society, and all those who have adopted the charism of Saint Ignatius of Loyola. The goal will be to strengthen the missionary spirit in the country and help Christians know (and teach) the history of evangelisation in Vietnam and the contribution of Christianity to its development. Jesuit missionaries settled in the country gradually, starting in January 1615. The first two members of the Society to set foot in Vietnam were Fr François Busomi and Fr Diego Carvalho, accompanied by three Japanese Christians. Other Jesuits followed, making a great contribution in the fields of religion and culture.
One of them, Alexandre de Rhodes, developed the existing writing system of the Vietnamese language (Quoc Ngu) and drafted a version of the catechism for Vietnamese Catholics. Vietnam has a population of 87 million, 48 per cent Buddhists, more than 7 per cent Catholics, 5.6 per cent syncretistic in their religious practice and 20 per cent atheist. As a small, albeit significant minority, the Christian community is particularly active in education, health and social affairs. Conversely, religious freedom has been steadily eroded. Under Decree 92, more controls and restrictions have been imposed on religious practice, increasingly subordinated to the Communist Party and the one-party state.
SHARED FROM ASIA NEWS
The Holy Year ends on 18 January 2015, exactly four centuries after the Jesuits set foot in the country for the first time. In order to mark the occasion, they set up a website listing all major events associated with the anniversary. One of the aims of the commemoration is the spiritual renewal of the members of the Society of Jesus and those who have adopted its charism.
Ho Chi Minh City (AsiaNews/EDA) - Vietnamese Jesuits are planning to start the Holy Year, on 18 January, to mark the 400th anniversary of the arrival of the first Jesuit missionaries in the Asian country. On 18 January 1615, the first members of the Society of Jesus reached Vietnam on ships that docked in the port of Hoi An as part of a delegation of Japanese Christians who had fled their homeland because of an ongoing campaign of persecution against them.
Although not the first missionaries in the country - others had already brought the message of the Gospel to the country - the Jesuits' arrival was a milestone in the history of Vietnam's evangelisation. In order to honour the event, the local chapter of the Society of Jesus is sponsoring a number of activities, including a webpagelisting all the events that will take place during the yearlong celebration. The first will be a solemn Mass celebrated at the Cathedral of Our Lady in Saigon by Mgr Paul Bui Von Doc.
One of the first aims of the Holy Year will be to foster spiritual renewal of the members of the Society, and all those who have adopted the charism of Saint Ignatius of Loyola. The goal will be to strengthen the missionary spirit in the country and help Christians know (and teach) the history of evangelisation in Vietnam and the contribution of Christianity to its development. Jesuit missionaries settled in the country gradually, starting in January 1615. The first two members of the Society to set foot in Vietnam were Fr François Busomi and Fr Diego Carvalho, accompanied by three Japanese Christians. Other Jesuits followed, making a great contribution in the fields of religion and culture.
One of them, Alexandre de Rhodes, developed the existing writing system of the Vietnamese language (Quoc Ngu) and drafted a version of the catechism for Vietnamese Catholics. Vietnam has a population of 87 million, 48 per cent Buddhists, more than 7 per cent Catholics, 5.6 per cent syncretistic in their religious practice and 20 per cent atheist. As a small, albeit significant minority, the Christian community is particularly active in education, health and social affairs. Conversely, religious freedom has been steadily eroded. Under Decree 92, more controls and restrictions have been imposed on religious practice, increasingly subordinated to the Communist Party and the one-party state.
SHARED FROM ASIA NEWS
2014
TODAY'S SAINT : JAN. 11 : ST. THEODOSIUS THE CENOBIARCH
St. Theodosius the Cenobiarch
ABBOT AND FOUNDER
Feast: January 11
 Information:
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St Theodosius was born at Mogariassus, called in latter ages Marissa, in Cappadocia, in 423. He imbibed the first tincture of virtue from the fervent example and pious instructions of his virtuous parents. He was ordained reader, but some time after being moved by Abraham's example to quit his country and friends, he resolved to put this motion in execution. He accordingly set out for Jerusalem, but went purposely out of his road to visit the famous St. Simeon Stylites on his pillar, who foretold him several circumstances of his life, and gave him proper instructions for his behaviour in each. Having satisfied his devotion in visiting the holy places in Jerusalem, he began to consider in what manner he should dedicate himself to God in a religious state. The dangers of living without a guide made him prefer a monastery to a hermitage; and he therefore put himself under the directions of a holy man named Longinus, to whom his virtue soon endeared him in a very particular manner. A pious lady having built a church under the invocation of the Blessed Virgin, on the high road to Bethlehem, Longinus could not well refuse her request that his pupil should undertake the charge of it; but Theodosius, who loved only to obey, could not be induced by any entreaties to consent to this proposal: absolute commands were necessary to force him to a compliance. Nor did he govern long; for dreading the poison of vanity from the esteem of men, he retired into a cave at the top of a neighbouring desert mountain, and employed his time in fasting, watching, prayers, and tears, which almost continually flowed from his eyes. His food was coarse pulse and wild herbs: for thirty years he never tasted so much as a morsel of bread. Many desired to serve God under his direction: he at first determined only to admit six or seven, but was soon obliged to receive a greater number, and at length came to a resolution, which charity extorted from him, never to reject any that presented themselves with dispositions that seemed sincere. The first lesson which he taught his monks was that the continual remembrance of death is the foundation of religious perfection; to imprint this more deeply in their minds, he caused a great grave or pit to be dug, which might serve for the common burial-place of the whole community, that by the presence of this memorial of death, and by continually meditating on that object, they might more perfectly learn to die daily. The burial-place being made, the abbot one day, when he had led his monks to it, said, The grave is made, who will first perform the dedication?" Basil, a priest, who was one of the number, falling on his knees, said to St. Theodosius, "I am the person, be pleased to give me your blessing." The abbot ordered the prayers of the church for the dead to be offered up for him, and on the fortieth day Basil wonderfully departed to our Lord in peace without any apparent sickness. When the holy company of disciples were twelve in number it happened that at the great feast at Easter they had nothing to eat; they had not even bread for the sacrifice: some murmured; the saint bid them trust in God and he would provide; which was soon remarkably verified by the arrival of certain mules loaded with provisions. The lustre of the sanctity and miracles of St. Theodosius drawing great numbers to him who desired to serve God under his direction, his cave was too little for their reception, therefore, having consulted heaven by prayer, he, by its particular direction, built a spacious monastery at a place called Cathismus, not far from Bethlehem, at a small distance from his cave, and it was soon filled with holy monks. To this monastery were annexed three infirmaries: one for the sick, the gift of a pious lady in that neighbourhood; the two others St. Theodosius built himself, one for the aged and feeble, the other for such as had been punished with the loss of their senses, or by falling under the power of the devil, for rashly engaging in a religious state through pride, and without a due dependence on the grace of God to carry them through it. All succours, spiritual and temporal, were afforded in these infirmaries, with admirable order, care, and affection. He erected also several buildings for the reception of strangers, in which he exercised an unbounded hospitality, entertaining all that came, for whose use there were one day above a hundred tables served with provisions: these, when insufficient for the number of guests, were more than once miraculously multiplied by his prayers. The monastery itself was like a city of saints in the midst of a desert, and in it reigned regularity, silence, charity, and peace. There were four churches belonging to it, one for each of the three several nations of which his community was chiefly composed, each speaking a different language; the fourth was for the use of such as were in a state of penance, which those that recovered from their lunatic or possessed condition before-mentioned, were put into, and detained till they had expiated their fault. The nations into which his community was divided were the Greeks, which was by far the most numerous, and consisted of all those that came from any provinces of the empire; the Armenians, with whom were joined the Arabians and Persians; and, thirdly, the Bessi, who comprehended all the northern nations below Thrace, or all who used the Runic or Sclavonian tongue. Each nation sung the first part of the mass to the end of the gospel in their own church, but after the gospel all met in the church of the Greeks, where they celebrated the essential part of the sacrifice in Greek, and communicated all together.
The monks passed a considerable part of the day and night at their devotions in the church, and at the times not set apart for public prayer and necessary rest every one was obliged to apply himself to some trade or manual labour, not incompatible with recollection that the house might be supplied with conveniences. Sallust, Bishop of Jerusalem, appointed St. Sabas superior general of the hermits and our saint of the Cenobites, or religious men living in community throughout all Palestine, whence he was styled the Cenobiarch. These two great servants of God lived in strict friendship, and had frequent spiritual conferences together; they were also united in their zeal and sufferings for the church.
The Emperor Anastasius patronised the Eutychian heresy, and used all possible means to engage our saint in his party. In 513 he deposed Elias, Patriarch of Jerusalem, as he had banished Flavian II, Patriarch of Antioch, and intruded Severus, an impious heretic, into that see, commending the Syrians to obey and hold communion with him. SS. Theodosius and Sabas maintained boldly the right of Elias, and of John his successor; whereupon the imperial officers thought it most advisable to connive at their proceedings, considering the great authority they had acquired by their sanctity. Soon after, the emperor sent Theodosius a considerable sum of money, for charitable uses in appearance, but in reality to engage him in his interest. The saint accepted of it, and distributed it all among the poor. Anastasius, now persuading himself that he was as good as gained over to his cause, sent him a heretical profession of faith, in which the divine and human natures in Christ were confounded into one, and desired him to sign it. The saint wrote him an answer full of apostolic spirit; in which, besides solidly confuting the Eutychian error, he added that he was ready to lay down his life for the faith of the church. The emperor admired his courage and the strength of his reasoning, and, returning him a respectful answer, highly commended his generous zeal, made some apology for his own inconsiderateness, and protested that he only desired the peace of the church. But it was not long ere he relapsed into his former impiety, and renewed his bloody edicts against the orthodox, dispatching troops everywhere to have them put in execution. On the first intelligence of this, Theodosius went over all the deserts and country of Palestine, exhorting every one to be firm in the faith of the four general councils. At Jerusalem, having assembled the people together, he from the pulpit cried out with a loud voice: "If any one receives not the four general councils as the four gospels, let him be anathema." So bold an action in a man of his years inspired with courage those whom the edicts had terrified. His discourses had a wonderful effect on the people, and God gave a sanction to his zeal by miracles: one of these was, that on his going out of the church at Jerusalem, a woman was healed of a cancer on the spot by only touching his garments. The emperor sent an order for his banishment, which was executed; but, dying soon after, Theodosius was recalled by his catholic successor, Justin, who, from a common soldier, had gradually ascended the imperial throne.
Our saint survived his return eleven years, never admitting the least relaxation in his former austerities. Such was his humility that, seeing two monks at variance with each other, he threw himself at their feet, and would not rise till they were perfectly reconciled; and once having excommunicated one of his subjects for a crime, who contumaciously pretended to excommunicate him in his turn, the saint behaved as if he had been really excommunicated, to gain the sinner's soul by this unprecedented example of submission, which had the desired effect. During the last year of his life he was afflicted with a painful distemper, in which he gave proof of a heroic patience, and an entire submission to the will of God. Perceiving the hour of his dissolution at hand, he gave his last exhortations to his disciples, and foretold many things, which accordingly came to pass after his death; this happened in the one hundred and fifth year of his age, and of our Lord 529. Peter, Patriarch of Jerusalem, and the whole country, assisted with the deepest sentiments of respect at the solemnity of his interment, which was honoured by miracles. He was buried in his first cell called the Cave of the Magi, because the wise men who came to adore Christ soon after his birth were said to have lodged in it. A certain count being on his march against the Persians, begged the hair shirt which the saint used to wear next his skin, and believed that he owed the victory which he obtained over them to the saint's protection through the pledge of that relic. Both the Romans and Greek calendars mention his festival on the 11th of January.
It is the opinion of St. Gregory the Great that the world is to some persons so full of ambushes and snares, or dangerous occasions of sin, that they cannot be saved but by choosing a safe retreat. Yet there are some who find the greatest dangers in solitude itself; so that it is necessary for every one to sound his own heart, take a survey of his own forces and abilities, and consult God, that he may best be able to learn the designs of his providence with regard to his soul; in doing which, a great purity of intention is the first requisite. Ease and enjoyment must not be the end of Christian retirement, but penance, labour, and assiduous contemplation; without great fervour and constancy in which, close solitude is the road to perdition. If greater safety, or an unfitness for a public station, or a life of much business (in which several are only public nuisances), may be just motives to some for embracing a life of retirement, the means of more easily attaining to perfect virtue may be such to many. Nor do true contemplatives bury their talents, or cease either to be members of the republic of mankind, or to throw in their mite towards its welfare.
From the prayers and thanksgivings which they daily offer to God for the peace of the world, the preservation of the church, the conversion of sinners, and the salvation of all men, doubtless more valuable benefits often accrue to mankind than from the alms of the rich or the labours of the learned. Nor is it to be imagined how far and how powerfully their spirit, and the example of their innocence and perfect virtue, often spread their influence; and how serviceable persons who lead a holy and sequestered life may be to the good of the world; nor how great glory redounds to God by the perfect purity of heart and charity to which many souls are thus raised.
(Taken from Lives of the Saints, by Alban Butler) |
SOURCE: http://www.ewtn.com/saintsHoly/saints/T/sttheodosiusthecenobiarch.asp#ixzz1jAyxrlAs
TODAY'S MASS ONLINE : SAT. JAN. 11, 2014
Saturday after Epiphany
Lectionary: 217
Reading 1 1 JN 5:14-21
Beloved:
We have this confidence in him
that if we ask anything according to his will, he hears us.
And if we know that he hears us in regard to whatever we ask,
we know that what we have asked him for is ours.
If anyone sees his brother sinning, if the sin is not deadly,
he should pray to God and he will give him life.
This is only for those whose sin is not deadly.
There is such a thing as deadly sin,
about which I do not say that you should pray.
All wrongdoing is sin, but there is sin that is not deadly.
We know that anyone begotten by God does not sin;
but the one begotten by God he protects,
and the Evil One cannot touch him.
We know that we belong to God,
and the whole world is under the power of the Evil One.
We also know that the Son of God has come
and has given us discernment to know the one who is true.
And we are in the one who is true,
in his Son Jesus Christ.
He is the true God and eternal life.
Children, be on your guard against idols.
We have this confidence in him
that if we ask anything according to his will, he hears us.
And if we know that he hears us in regard to whatever we ask,
we know that what we have asked him for is ours.
If anyone sees his brother sinning, if the sin is not deadly,
he should pray to God and he will give him life.
This is only for those whose sin is not deadly.
There is such a thing as deadly sin,
about which I do not say that you should pray.
All wrongdoing is sin, but there is sin that is not deadly.
We know that anyone begotten by God does not sin;
but the one begotten by God he protects,
and the Evil One cannot touch him.
We know that we belong to God,
and the whole world is under the power of the Evil One.
We also know that the Son of God has come
and has given us discernment to know the one who is true.
And we are in the one who is true,
in his Son Jesus Christ.
He is the true God and eternal life.
Children, be on your guard against idols.
Responsorial Psalm PS 149:1-2, 3-4, 5-6A AND 9B
R. (see 4a) The Lord takes delight in his people.
or:
R. Alleluia.
Sing to the LORD a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the LORD loves his people,
and he adorns the lowly with victory.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let the faithful exult in glory;
let them sing for joy upon their couches;
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lord takes delight in his people.
or:
R. Alleluia.
or:
R. Alleluia.
Sing to the LORD a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the LORD loves his people,
and he adorns the lowly with victory.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let the faithful exult in glory;
let them sing for joy upon their couches;
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Gospel JN 3:22-30
Jesus and his disciples went into the region of Judea,
where he spent some time with them baptizing.
John was also baptizing in Aenon near Salim,
because there was an abundance of water there,
and people came to be baptized,
for John had not yet been imprisoned.
Now a dispute arose between the disciples of John and a Jew
about ceremonial washings.
So they came to John and said to him,
“Rabbi, the one who was with you across the Jordan,
to whom you testified,
here he is baptizing and everyone is coming to him.”
John answered and said,
“No one can receive anything except what has been given from heaven.
You yourselves can testify that I said that I am not the Christ,
but that I was sent before him.
The one who has the bride is the bridegroom;
the best man, who stands and listens for him,
rejoices greatly at the bridegroom’s voice.
So this joy of mine has been made complete.
He must increase; I must decrease.”
where he spent some time with them baptizing.
John was also baptizing in Aenon near Salim,
because there was an abundance of water there,
and people came to be baptized,
for John had not yet been imprisoned.
Now a dispute arose between the disciples of John and a Jew
about ceremonial washings.
So they came to John and said to him,
“Rabbi, the one who was with you across the Jordan,
to whom you testified,
here he is baptizing and everyone is coming to him.”
John answered and said,
“No one can receive anything except what has been given from heaven.
You yourselves can testify that I said that I am not the Christ,
but that I was sent before him.
The one who has the bride is the bridegroom;
the best man, who stands and listens for him,
rejoices greatly at the bridegroom’s voice.
So this joy of mine has been made complete.
He must increase; I must decrease.”
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