2014
Pope Francis "Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. And this is our path to Heaven..."
Today's Mass Readings : Friday October 17, 2014
(Vatican Radio) The Holy Spirit is the "seal" of light with which God has placed Heaven in Christians’ hands. Often, however, Christians avoid this light in preference of a life spent in the shadows, or worse still, in a false light, that sparkles with hypocrisy.
Pope Francis’ homily at Mass Friday morning, followed the First Reading from St. Paul who explains to the Christians of Ephesus that in believing in the Gospel they have received "the seal of the Holy Spirit." With this gift, the Pope says, "God not only chose us" but gave us a style, "a way of life, which is not only a list of habits, it is more: it is an identity":
"Our identity is precisely this seal, this power of the Holy Spirit, that we all have received in Baptism. And the Holy Spirit has sealed our hearts, and more, walks with us. This Spirit, that was promised us – that Jesus promised us - this Spirit not only gives us an identity, but it is also a down payment on our inheritance. With Him, Heaven begins. We are already living in this Heaven, this eternity, because we have been sealed by the Holy Spirit, which is the very beginning of Heaven: it was our down payment; we have it in hand. We have Heaven in hand with this seal".
However, Pope Francis continued, having the pledge of Heaven itself for eternity does not stop Christians from slipping on at least a few temptations. First, he notes, "when we want to, not necessarily cancel out this identity, but dull it down”:
"This is the lukewarm Christian. It is a Christian who, yes, goes to Mass on Sundays, but whose identity is not visible in his way of life. He may even live like a pagan, but he is a Christian. Being lukewarm. Dulling down our identity. And the other sin, of which Jesus spoke to his disciples, and which we heard: 'Beware of the leaven of the Pharisees, which is hypocrisy.' 'Pretending': I pretend to be a Christian, but am not. I am not transparent, I say one thing - 'yes, yes I am a Christian' - but I do another, something that is not Christian".
Instead, and Paul himself reminds us in another passage, a Christian life lived according to that identity created by the Holy Spirit brings with it, gifts of very different weight:
"Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. And this is our path to Heaven, it is our road, so that Heaven may begin here. Because we have this Christian identity, we have been sealed by the Holy Spirit. Let us ask the Lord for the grace to be careful with this seal, with this our Christian identity, which is not only a promise, no, we have it already in hand our hand, we have a down payment”.
(Emer McCarthy)
Latest #Vatican Information Service News - #Synod evaluation and suggestions
  |
16-10-2014 - Year XXII - Num. 179
|
Summary |
| - Twelfth General Congregation: evaluation and suggestions based on the post-discussion report |
| - Reports of the Small Groups |
| - Sistine Chapel: New breath, new light |
| Twelfth General Congregation: evaluation and suggestions based on the post-discussion report Vatican City, 16 October 2014 (VIS) – The twelfth General Congregation included the presentation, in the Assembly, of the Reports of the ten Small Groups, divided according to language: two in French, three in English, three in Italian and two in Spanish. In general, the Small Groups presented both an evaluation of the “Relatio post disceptationem” (RPD), a provisional document published at the midway point during the Synod, as well as proposals to incorporate in the “Relatio Synodi” (RS), the definitive and conclusive document of the Assembly. Firstly, some perplexity was voiced regarding to the publication, although legitimate, of the RPD since, it was said, this is a working document that does not express a univocal opinion shared by all the Synod Fathers. Therefore, after expressing their appreciation of the work involved in drawing up the text and regarding its structure, the Small Groups presented their suggestions. It was first underlined that in the RPD there is a focus on the concerns of families in crisis, without broader reference to the positive message of the Gospel of the family or to the fact that marriage as a sacrament, an indissoluble union between man and woman, retains a very current value in which many couples believe. Therefore, the hope was expressed that the RS may contain a strong message of encouragement and support for the Church and for faithful married couples. Furthermore, it was remarked that it is essential to underline more clearly the doctrine on marriage, emphasising that it is a gift from God. It was further proposed that elements not contained in the RPD be integrated in the RS, such as the theme of adoption, expressing the hope that bureaucratic procedures be streamlined, both at national and international levels, and also the themes of biotechnology and the spread of culture via the internet, which may condition family life, as well as a note regarding the importance of policies in favour of the family. In addition, it was said that greater attention should be paid to the presence of the elderly within families, and to families who live in conditions of extreme poverty. The grave problems of prostitution, female genital mutilation and the exploitation of minors for sexual purposes and for labour were denounced. It is important, it was said, to underline the essential role of families in evangelisation and in the transmission of faith, highlighting their missionary vocation. Overall, the aim is to offer a balanced and global idea of the “family” in a Christian sense. With regard to difficult family situations, the Small Groups highlighted that the Church should be a welcoming home for all, in order that no-one feel refused. However, greater clarity was advocated, to avoid confusion, hesitation and euphemisms in language, regarding for example the law of gradualness, so that it does not become gradualness of the law. Various Groups, furthermore, expressed perplexity regarding the analogy made with paragraph 8 of “Lumen Gentium”, inasmuch as this could give the impression of a willingness on the part of the Church to legitimise irregular family situations, even though these may represent a phase in the itinerary towards the sacrament of marriage. Other Groups expressed their hope for a more in-depth focus on the concept of “spiritual communion”, so that it may be evaluated and eventually promoted and disseminated. With regard to possibility of divorced and remarried persons partaking in the sacrament of the Eucharist, two main perspectives emerged: on the one hand, it was suggested that the doctrine not be modified and to remain as it is at present; on the other, to open up the possibility of communication, with an approach based on compassion and mercy, but only under certain conditions. In other cases, furthermore, it was suggested that the matter be studied by a specific interdisciplinary Commission. Greater care was suggested in relation to divorced persons who have not remarried, and who are often heroic witnesses of conjugal fidelity. At the same time, an acceleration of the procedures for acknowledging matrimonial nullity and the confirmation of validity was advocated; furthermore, it was emphasised that children are not a burden but rather a gift from God, the fruit of love between spouses. A more “Christ-centric” orientation was required, as well as clearer emphasis of the link between the sacraments of marriage and baptism. The vision of the world must be one which passes through the lens of the Gospel, to encourage men and women to the conversion of the heart. Furthermore, it was emphasised that, despite the impossibility of equating marriage between a man and a woman with homosexual unions, persons of this orientation must receive pastoral accompaniment and their dignity must be protected, without however implying that this may indicate a form of approval, on the part of the Church, of their orientation and way of life. With regard to the issue of polygamy, especially polygamists who convert to Catholicism and wish to partake in the sacraments, thorough study was suggested. The Small Groups advocated broader reflection on the figure of Mary and the Holy Family, to be better promoted as a model for reference for all family units. Finally, it was asked that it be highlighted that the RS will in any case be a preparatory document for the Ordinary Synod scheduled for October 2015. |
| Reports of the Small Groups Vatican City, 16 October 2014 (VIS) – The texts of the reports by the twelve Small Groups (Gallicus A and B, French; Anglicus A, B and C, English; Italicus A, B and C, Italian; Hibericus A and B, Spanish) of the Third Extraordinary General Assembly of the Synod of Bishops, presented this morning during the twelfth General Congregation, may be consulted on the Holy See Press Office Bulletin web page, at: http://press.vatican.va/ |
| Sistine Chapel: New breath, new light Vatican City, 16 October 2014 (VIS) – A press conference was held this morning in the Holy See Press Office during which the director of the Vatican Museums, Professor Antonio Paolucci, presented the international congress “The Sistine Chapel, twenty years on: new breath, new light”, which will take place from 30 to 31 October. The congress coincides with the twentieth anniversary of the inauguration of the Sistine Chapel by St. John Paul II following the restoration of Michelangelo's frescoes by the experts Fabrizio Mancinelli and Gianluigi Colalucci, and with the 450th anniversary of the death of celebrated artist. During the congress, information will be given on the new air conditioning and lighting systems in the Sistine Chapel, put into effect during the last three years. Professor Paolucci explained that the great influx of visitors – more than six million each year with peaks of more than twenty thousand each day – necessitated “a radical intervention guaranteeing the circulation of air, the reduction of dust and other contaminants, temperature and humidity control and an acceptable level of carbon dioxide, factors that, in the long term, may pose a threat to the conservation of mural paintings, in this case the 2500 square metres that constitute the most important artistic anthology of the Italian Renaissance”. A new lighting system was also necessary, to provide gentle but total illumination, non-invasive and respecting the complex iconographic, stylistic and historic reality of the Sistine Chapel. This involved no special “spotlight” on Michelangelo, but instead providing the possibility of a calm, objective and at the same time delicate observation of every detail of “this great catechism that three popes – Sixtus IV, Julius II and Paul III – wished to display along the walls and on the ceiling of the 'chapel of the world'”. |
Today's Mass Readings : Friday October 17, 2014
Memorial of Saint Ignatius of Antioch, Bishop and Martyr
Lectionary: 471
Reading 1EPH 1:11-14
Brothers and sisters:
In Christ we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the Gospel of your salvation, and have believed in him,
were sealed with the promised Holy Spirit,
which is the first installment of our inheritance
toward redemption as God’s possession, to the praise of his glory.
In Christ we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the Gospel of your salvation, and have believed in him,
were sealed with the promised Holy Spirit,
which is the first installment of our inheritance
toward redemption as God’s possession, to the praise of his glory.
Responsorial Psalm PS 33:1-2, 4-5, 12-13
R. (12) Blessed the people the Lord has chosen to be his own.
Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten stringed lyre chant his praises.
R. Blessed the people the Lord has chosen to be his own.
For upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. Blessed the people the Lord has chosen to be his own.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
From heaven the LORD looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.
Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten stringed lyre chant his praises.
R. Blessed the people the Lord has chosen to be his own.
For upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. Blessed the people the Lord has chosen to be his own.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
From heaven the LORD looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.
Gospel LK 12:1-7
At that time:
So many people were crowding together
that they were trampling one another underfoot.
Jesus began to speak, first to his disciples,
“Beware of the leaven–that is, the hypocrisy–of the Pharisees.
“There is nothing concealed that will not be revealed,
nor secret that will not be known.
Therefore whatever you have said in the darkness
will be heard in the light,
and what you have whispered behind closed doors
will be proclaimed on the housetops.
I tell you, my friends,
do not be afraid of those who kill the body
but after that can do no more.
I shall show you whom to fear.
Be afraid of the one who after killing
has the power to cast into Gehenna;
yes, I tell you, be afraid of that one.
Are not five sparrows sold for two small coins?
Yet not one of them has escaped the notice of God.
Even the hairs of your head have all been counted.
Do not be afraid.
You are worth more than many sparrows.”
So many people were crowding together
that they were trampling one another underfoot.
Jesus began to speak, first to his disciples,
“Beware of the leaven–that is, the hypocrisy–of the Pharisees.
“There is nothing concealed that will not be revealed,
nor secret that will not be known.
Therefore whatever you have said in the darkness
will be heard in the light,
and what you have whispered behind closed doors
will be proclaimed on the housetops.
I tell you, my friends,
do not be afraid of those who kill the body
but after that can do no more.
I shall show you whom to fear.
Be afraid of the one who after killing
has the power to cast into Gehenna;
yes, I tell you, be afraid of that one.
Are not five sparrows sold for two small coins?
Yet not one of them has escaped the notice of God.
Even the hairs of your head have all been counted.
Do not be afraid.
You are worth more than many sparrows.”
2014
Saint October 17 : St. Ignatius of Antioch : Patron of Throat diseases
St. Ignatius of Antioch
BISHOP, MARTYR
Feast: October 17
Information:
Feast Day:
October 17
Born:
50 in Syria
Died:
between 98-117, Rome
Major Shrine:
Relics are in St. Peter's Basilica, Rome
Patron of:
against throat diseases, Church in eastern Mediterranean; Church in North Africa
Also called Theophorus (ho Theophoros); born in Syria, around the year 50; died at Rome between 98 and 117.
More than one of the earliest ecclesiastical writers have given credence, though apparently without good reason, to the legend that Ignatius was the child whom the Savior took up in His arms, as described in Mark, ix, 35. It is also believed, and with great probability, that, with his friend Polycarp, he was among the auditors of the Apostle St. John. If we include St. Peter, Ignatius was the third Bishop of Antioch and the immediate successor of Evodius (Eusebius, "Hist. Eccl.", II, iii, 22). Theodoret ("Dial. Immutab.", I, iv, 33a, Paris, 1642) is the authority for the statement that St. Peter appointed Ignatius to the See of Antioch. St. John Chrysostom lays special emphasis on the honor conferred upon the martyr in receiving his episcopal consecration at the hands of the Apostles themselves ("Hom. in St. Ig.", IV. 587). Natalis Alexander quotes Theodoret to the same effect (III, xii, art. xvi, p. 53).
All the sterling qualities of ideal pastor and a true soldier of Christ were possessed by the Bishop of Antioch in a preeminent degree. Accordingly, when the storm of the persecution of Domitian broke in its full fury upon the Christians of Syria, it found their faithful leader prepared and watchful. He was unremitting in his vigilance and tireless in his efforts to inspire hope and to strengthen the weaklings of his flock against the terrors of the persecution. The restoration of peace, though it was short-lived, greatly comforted him. But it was not for himself that he rejoiced, as the one great and ever-present wish of his chivalrous soul was that he might receive the fullness of Christian discipleship through the medium of martyrdom. His desire was not to remain long unsatisfied. Associated with the writings of St. Ignatius is a work called "Martyrium Ignatii ", which purports to be an account by eyewitnesses of the martyrdom of St. Ignatius and the acts leading up to it. In this work, which such competent Protestant critics as Pearson and Ussher regard as genuine, the full history of that eventful journey from Syria to Rome is faithfully recorded for the edification of the Church of Antioch. It is certainly very ancient and is reputed to have been written by Philo, deacon of Tarsus, and Rheus Agathopus, a Syrian, who accompanied Ignatius to Rome. It is generally admitted, even by those who regarded it as authentic, that this work has been greatly interpolated. Its most reliable form is that found in the "Martyrium Colbertinum" which closes the mixed recension and is so called because its oldest witness is the tenth-century Codex Colbertinus (Paris).
According to these Acts, in the ninth year of his reign, Trajan, flushed with victory over the Scythians and Dacians, sought to perfect the universality of his dominion by a species of religious conquest. He decreed, therefore, that the Christians should unite with their pagan neighbors in the worship of the gods. A general persecution was threatened, and death was named as the penalty for all who refused to offer the prescribed sacrifice. Instantly alert to the danger that threatened, Ignatius availed himself of all the means within his reach to thwart the purpose of the emperor. The success of his zealous efforts did not long remain hidden from the Church's persecutors. He was soon arrested and led before Trajan, who was then sojourning in Antioch. Accused by the emperor himself of violating the imperial edict, and of inciting others to like transgressions, Ignatius valiantly bore witness to the faith of Christ. If we may believe the account given in the "Martyrium", his bearing before Trajan was characterized by inspired eloquence, sublime courage, and even a spirit of exultation. Incapable of appreciating the motives that animated him, the emperor ordered him to be put in chains and taken to Rome, there to become the food of wild beasts and a spectacle for the people.
That the trials of this journey to Rome were great we gather from his letter to the Romans (par. 5): "From Syria even to Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only grow worse when they are kindly treated." Despite all this, his journey was a kind of triumph. News of his fate, his destination, and his probable itinerary had gone swiftly before. At several places along the road his fellow-Christians greeted him with words of comfort and reverential homage. It is probable that he embarked on his way to Rome at Seleucia, in Syria, the nearest port to Antioch, for either Tarsus in Cilicia, or Attalia in Pamphylia, and thence, as we gather from his letters, he journeyed overland through Asia Minor. At Laodicea, on the River Lycus, where a choice of routes presented itself, his guards selected the more northerly, which brought the prospective martyr through Philadelphia and Sardis, and finally to Smyrna, where Polycarp, his fellow-disciple in the school of St. John, was bishop. The stay at Smyrna, which was a protracted one, gave the representatives of the various Christian communities in Asia Minor an opportunity of greeting the illustrious prisoner, and offering him the homage of the Churches they represented. From the congregations of Ephesus, Magnesia, and Tralles, deputations came to comfort him. To each of these Christian communities he addressed letters from Smyrna, exhorting them to obedience to their respective bishops, and warning them to avoid the contamination of heresy. These, letters are redolent with the spirit of Christian charity, apostolic zeal, and pastoral solicitude. While still there he wrote also to the Christians of Rome, begging them to do nothing to deprive him of the opportunity of martyrdom.
From Smyrna his captors took him to Troas, from which place he dispatched letters to the Christians of Philadelphia and Smyrna, and to Polycarp. Besides these letters, Ignatius had intended to address others to the Christian communities of Asia Minor, inviting them to give public expression to their sympathy with the brethren in Antioch, but the altered plans of his guards, necessitating a hurried departure, from Troas, defeated his purpose, and he was obliged to content himself with delegating this office to his friend Polycarp. At Troas they took ship for Neapolis. From this place their journey led them overland through Macedonia and Illyria. The next port of embarkation was probably Dyrrhachium (Durazzo). Whether having arrived at the shores of the Adriatic, he completed his journey by land or sea, it is impossible to determine. Not long after his arrival in Rome he won his long-coveted crown of martyrdom in the Flavian amphitheater. The relics of the holy martyr were borne back to Antioch by the deacon Philo of Cilicia, and Rheus Agathopus, a Syrian, and were interred outside the gates not far from the beautiful suburb of Daphne. They were afterwards removed by the Emperor Theodosius II to the Tychaeum, or Temple of Fortune which was then converted into a Christian church under the patronage of the martyr whose relics it sheltered. In 637 they were translated to St. Clement's at Rome, where they now rest. The Church celebrates the feast of St. Ignatius on 1 February.
The character of St. Ignatius, as deduced from his own and the extant writings of his contemporaries, is that of a true athlete of Christ. The triple honor of apostle, bishop, and martyr was well merited by this energetic soldier of the Faith. An enthusiastic devotion to duty, a passionate love of sacrifice, and an utter fearlessness in the defense of Christian truth, were his chief characteristics. Zeal for the spiritual well-being of those under his charge breathes from every line of his writings. Ever vigilant lest they be infected by the rampant heresies of those early days; praying for them, that their faith and courage may not be wanting in the hour of persecution; constantly exhorting them to unfailing obedience to their bishops; teaching them all Catholic truth ; eagerly sighing for the crown of martyrdom, that his own blood may fructify in added graces in the souls of his flock, he proves himself in every sense a true, pastor of souls, the good shepherd that lays down his life for his sheep.
BISHOP, MARTYR
Feast: October 17
Information:
Feast Day:
October 17
Born:
50 in Syria
Died:
between 98-117, Rome
Major Shrine:
Relics are in St. Peter's Basilica, Rome
Patron of:
against throat diseases, Church in eastern Mediterranean; Church in North Africa
Also called Theophorus (ho Theophoros); born in Syria, around the year 50; died at Rome between 98 and 117.
More than one of the earliest ecclesiastical writers have given credence, though apparently without good reason, to the legend that Ignatius was the child whom the Savior took up in His arms, as described in Mark, ix, 35. It is also believed, and with great probability, that, with his friend Polycarp, he was among the auditors of the Apostle St. John. If we include St. Peter, Ignatius was the third Bishop of Antioch and the immediate successor of Evodius (Eusebius, "Hist. Eccl.", II, iii, 22). Theodoret ("Dial. Immutab.", I, iv, 33a, Paris, 1642) is the authority for the statement that St. Peter appointed Ignatius to the See of Antioch. St. John Chrysostom lays special emphasis on the honor conferred upon the martyr in receiving his episcopal consecration at the hands of the Apostles themselves ("Hom. in St. Ig.", IV. 587). Natalis Alexander quotes Theodoret to the same effect (III, xii, art. xvi, p. 53).
All the sterling qualities of ideal pastor and a true soldier of Christ were possessed by the Bishop of Antioch in a preeminent degree. Accordingly, when the storm of the persecution of Domitian broke in its full fury upon the Christians of Syria, it found their faithful leader prepared and watchful. He was unremitting in his vigilance and tireless in his efforts to inspire hope and to strengthen the weaklings of his flock against the terrors of the persecution. The restoration of peace, though it was short-lived, greatly comforted him. But it was not for himself that he rejoiced, as the one great and ever-present wish of his chivalrous soul was that he might receive the fullness of Christian discipleship through the medium of martyrdom. His desire was not to remain long unsatisfied. Associated with the writings of St. Ignatius is a work called "Martyrium Ignatii ", which purports to be an account by eyewitnesses of the martyrdom of St. Ignatius and the acts leading up to it. In this work, which such competent Protestant critics as Pearson and Ussher regard as genuine, the full history of that eventful journey from Syria to Rome is faithfully recorded for the edification of the Church of Antioch. It is certainly very ancient and is reputed to have been written by Philo, deacon of Tarsus, and Rheus Agathopus, a Syrian, who accompanied Ignatius to Rome. It is generally admitted, even by those who regarded it as authentic, that this work has been greatly interpolated. Its most reliable form is that found in the "Martyrium Colbertinum" which closes the mixed recension and is so called because its oldest witness is the tenth-century Codex Colbertinus (Paris).
According to these Acts, in the ninth year of his reign, Trajan, flushed with victory over the Scythians and Dacians, sought to perfect the universality of his dominion by a species of religious conquest. He decreed, therefore, that the Christians should unite with their pagan neighbors in the worship of the gods. A general persecution was threatened, and death was named as the penalty for all who refused to offer the prescribed sacrifice. Instantly alert to the danger that threatened, Ignatius availed himself of all the means within his reach to thwart the purpose of the emperor. The success of his zealous efforts did not long remain hidden from the Church's persecutors. He was soon arrested and led before Trajan, who was then sojourning in Antioch. Accused by the emperor himself of violating the imperial edict, and of inciting others to like transgressions, Ignatius valiantly bore witness to the faith of Christ. If we may believe the account given in the "Martyrium", his bearing before Trajan was characterized by inspired eloquence, sublime courage, and even a spirit of exultation. Incapable of appreciating the motives that animated him, the emperor ordered him to be put in chains and taken to Rome, there to become the food of wild beasts and a spectacle for the people.
That the trials of this journey to Rome were great we gather from his letter to the Romans (par. 5): "From Syria even to Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only grow worse when they are kindly treated." Despite all this, his journey was a kind of triumph. News of his fate, his destination, and his probable itinerary had gone swiftly before. At several places along the road his fellow-Christians greeted him with words of comfort and reverential homage. It is probable that he embarked on his way to Rome at Seleucia, in Syria, the nearest port to Antioch, for either Tarsus in Cilicia, or Attalia in Pamphylia, and thence, as we gather from his letters, he journeyed overland through Asia Minor. At Laodicea, on the River Lycus, where a choice of routes presented itself, his guards selected the more northerly, which brought the prospective martyr through Philadelphia and Sardis, and finally to Smyrna, where Polycarp, his fellow-disciple in the school of St. John, was bishop. The stay at Smyrna, which was a protracted one, gave the representatives of the various Christian communities in Asia Minor an opportunity of greeting the illustrious prisoner, and offering him the homage of the Churches they represented. From the congregations of Ephesus, Magnesia, and Tralles, deputations came to comfort him. To each of these Christian communities he addressed letters from Smyrna, exhorting them to obedience to their respective bishops, and warning them to avoid the contamination of heresy. These, letters are redolent with the spirit of Christian charity, apostolic zeal, and pastoral solicitude. While still there he wrote also to the Christians of Rome, begging them to do nothing to deprive him of the opportunity of martyrdom.
From Smyrna his captors took him to Troas, from which place he dispatched letters to the Christians of Philadelphia and Smyrna, and to Polycarp. Besides these letters, Ignatius had intended to address others to the Christian communities of Asia Minor, inviting them to give public expression to their sympathy with the brethren in Antioch, but the altered plans of his guards, necessitating a hurried departure, from Troas, defeated his purpose, and he was obliged to content himself with delegating this office to his friend Polycarp. At Troas they took ship for Neapolis. From this place their journey led them overland through Macedonia and Illyria. The next port of embarkation was probably Dyrrhachium (Durazzo). Whether having arrived at the shores of the Adriatic, he completed his journey by land or sea, it is impossible to determine. Not long after his arrival in Rome he won his long-coveted crown of martyrdom in the Flavian amphitheater. The relics of the holy martyr were borne back to Antioch by the deacon Philo of Cilicia, and Rheus Agathopus, a Syrian, and were interred outside the gates not far from the beautiful suburb of Daphne. They were afterwards removed by the Emperor Theodosius II to the Tychaeum, or Temple of Fortune which was then converted into a Christian church under the patronage of the martyr whose relics it sheltered. In 637 they were translated to St. Clement's at Rome, where they now rest. The Church celebrates the feast of St. Ignatius on 1 February.
The character of St. Ignatius, as deduced from his own and the extant writings of his contemporaries, is that of a true athlete of Christ. The triple honor of apostle, bishop, and martyr was well merited by this energetic soldier of the Faith. An enthusiastic devotion to duty, a passionate love of sacrifice, and an utter fearlessness in the defense of Christian truth, were his chief characteristics. Zeal for the spiritual well-being of those under his charge breathes from every line of his writings. Ever vigilant lest they be infected by the rampant heresies of those early days; praying for them, that their faith and courage may not be wanting in the hour of persecution; constantly exhorting them to unfailing obedience to their bishops; teaching them all Catholic truth ; eagerly sighing for the crown of martyrdom, that his own blood may fructify in added graces in the souls of his flock, he proves himself in every sense a true, pastor of souls, the good shepherd that lays down his life for his sheep.
Key Day in the Synod - Latest from #Familysynod as Fathers seek Truth - #Synod2014
(Vatican Radio) Synod participants moved another step closer to the conclusion of their two week meeting on Thursday as the results of their small working groups were made public. Church leaders and lay experts in the 10Circoli Minori, as they’re called, have been poring over the text of a working document on the challenges facing families in the context of evangelisation. Joining Fr Federico Lombardi and his assistants at the press office to explain the next stage of the proceedings was Austrian Cardinal Christoph Schonborn.A “key day” in the life of this Synod was how Fr Lombardi described the discussion on Thursday morning as leaders of the 10 language groups (3 in English and Italian, 2 in French and Spanish) presented the fruits of their labours that have been so closely scrutinised by the world’s press. Each group has worked hard to suggest improvements or amendments to be included in a final Synod document that will be discussed and voted on by the whole assembly on Saturday. While certain parts of the media have been depicting a bitter conflict between the so-called traditional and more reform-minded bishops, Canadian Fr Tom Rosica said the sincere and honest discussions have been a vital part of the Pope’s desire for a reform of the Church’s decision making process.
“What I saw this morning was remarkable….people talked very openly and it was an important part of the renewal of the synodal process…”
But what exactly does that reform mean and will this first Synod of the Francis era lead to substantial changes in the Church’s teaching and practice on marriage and family life? Not changes, said Cardinal Schonborn, but a development of doctrine that has always taken place as the Church struggles to face the new challenges of people living in the modern world. Pope Francis, he said, is inviting us to "pastoral conversion" in a Church that is fast becoming a minority in many European countries, just as it is in other parts of the world. That requires the courage to go out of our churches and into the streets, treating all people with respect and welcome, rather than judging their domestic arrangements or sexual orientation….
“We first look at the person and not at the sexual orientation………….and when the catechism or the document speaks about accoglienza (welcome) this is a basic human and Christian behaviour. But the respect for every human person does not mean respect for every human behaviour”
Cardinal Schonborn also spoke in very personal terms of his experience of suffering as the son of divorced parents, as well as his admiration for the exemplary love and care shown by a gay couple he knows back in his home city of Vienna. The task of the Church, he reminded journalists, is to seek positive seeds of truth in every situation, not peering anxiously behind bedroom doors, but embracing the love that can found in the living rooms of every family home. Shared from Radio Vaticana
Famous Rock Star becomes a Priest and starts Mission in Africa helping Ebola Victims - Share his Amazing Story!
For More Breaking News, Novena Prayers, and Free Movies LIKE
Themistocles Adamopoulos – as is his full name – was born in Alexandria, Egypt, but he was raised in Melbourne, Australia. The priest of Freetown, Sierra Leone, who started the “Paradise 4 Kids” community He shared a stage with the Rolling Stones in the 1960s. But then as he says below “Jesus” found him.
During the 60s, he became a founding member of a Rock n Roll band called ‘The Flies’, gaining intense popularity in Australia.
Teenage fans camped outside his Melbourne home and his sister Mary sold his personal belongings such as socks, toothbrushes and clippings of his hair to the adoring fans, thus taking advantage of her brother’s notoriety.
During these Rock n Roll years, father Themi had what he describes as a “mystical” experience, where he believes he saw Jesus. He started searching for God’s path which eventually brought him to the Orthodox Church.
He completed his studies in the USA at Holy Cross, Harvard Divinity School, while he also holds a Master of Theology from Princeton Divinity School, and a PhD from Brown University.
Watch the video below to learn more about the misfortunes of Sierra Leone, even before the Ebola virus outbreak.
Father Themi, who, runs the Holy Orthodox Mission in Freetown, Sierra Leone which consists of a compound for the disabled, known as Waterloo, a primary school and a teacher’s college.
The mission provides housing for the disabled and their families, water wells for drinking, cleaning, and growing of fruits and vegetables. A medical clinic and a small school for the children of the disabled are also located on the Waterloo compound.
Since March, Father Themi, has been sounding the alarm about the Ebola threat but, unfortunately, his warnings and the alerts of others were not sufficiently heeded. Now, according to multiple international medical authorities, the Ebola outbreak is out of control. Watch Father Themi talk on the subject below:
Interviewed from his residence in Freetown on August 14th, Father Themi said, “This is the worst period of the crisis. I’m hoping that within a few weeks the epidemic will be lessened, but right now we are in the worst part of the storm. Nurses and doctors have run away from the hospitals. There are very few clinics you can go to now and seek any type of medical treatment unless you have a large amount of money.”
The Ebola crisis has the potential to reach North America and Europe. “While many of the international air carriers have stopped flying to West Africa, there are still flights from Sierra Leone to other African cities. The potential exists for people who have the disease and may not know it yet to fly to London or New York and then become symptomatic. When the symptoms are present, the disease is spread quite easily through routine human contact.”
Ebola is not transmitted by air, but rather through bodily fluids like blood and saliva. The virus is also not transmitted through water or food, but it can remain on objects, such as needles or even clothing, for an extended period of time after the infected person comes in contact with that object. There is no known cure for Ebola (other than experimental drugs) and no inoculation against the disease. The death rate for those infected with the Ebola virus can be as high as 90%.
Despite the pleas from many of his friends and supporters urging him to leave Sierra Leone and seek safety in Australia, Father Themi stayed on saying, “Our Lord Jesus has taught that the shepherd of the flock does not run away when danger or an enemy approaches but remains to protect the sheep. The hireling runs away. ‘But he that is a hireling and not the shepherd … seeing the wolf coming leaves the sheep and flees….the hireling flees because he cares not for the sheep. (St. John 10. 12-13).
Father Themi is always in need of resources to support his mission, but particularly so now. Funds are desperately needed by the Holy Orthodox Mission to purchase food and non-prescription medical supplies (gloves, face masks, chlorine disinfectants, etc.). Anyone wishing to assist Father Themi and the Holy Orthodox Mission in Sierra Leone can donate through Paradise4kids.com. Every dollar raised helps Father Themi take practical steps to protect people, particularly the less fortunate, from the Ebola threat in Sierra Leone. (Edited from WorldGreekReporter)
Subscribe to: Posts (Atom)
