2015
#PopeFrancis "...He humbled himself, becoming obedient to death, even death on a cross".
(Vatican Radio) If we want to move forward “on the path of Christian life" we must fall, just as Jesus did when he carried the Cross.
This was the message at the heart of Pope Francis’ homily on Monday morning during Mass at Casa Santa Marta.
The Mass, which took place on the Feast of the Exaltation of the Holy Cross, was also attended by the C9 Cardinals who are meeting in the Vatican until September 16.
Pope Francis took his cue from the reading of the day which tells of the serpent in the desert and speaks of the temptations of evil that seduce and then destroy us.
Noting that the protagonist of the parable is a snake, Pope Francis pointed out that “he is cunning and he also has the ability to charm".
The Bible, he said, also tells us that "he is a liar and he is a jealous, and because of the devil’s envy, sin entered into the world." This capacity to seduce us – the Pope said – ruins us.
The Pope said “He promises many things” but when time comes, his price is high.
And speaking of Paul who got angry with the Galatian Christians and said to them: “Foolish Galatians! Who has bewitched you? Did you experience so many things in vain?” the Pope pointed out that they had been corrupted by the snake. This – he said – was nothing new; it was in the consciousness of the people of Israel.
The Pope then focused on the fact that the Lord told Moses to "make a bronze serpent" and those who looked at it would be saved. This, he explained is also "a prophecy, a promise which is not easy to understand". That’s why Jesus says to Nicodemus, "As Moses lifted up the serpent in the wilderness, so must be lifted up the Son of 'Man, that whoever believes in him may have eternal life.”
Therefore – Pope Francis said - that bronze serpent represented Jesus raised on the Cross.
"Why did the Lord choose this bad and ugly image? Simply because He came to take upon himself all our sins, and He became the greatest sinner without having committed any. Paul tells us: 'He became sin for us', by taking on the image 'He became the snake. He became sin to save us’; this is the message in the Liturgy of the Word today, the path of Jesus."
The Pope said God became man and took his sin upon himself. And Paul explains to the Philippians of whom he was so fond: “though he was in the form of God, He did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, He humbled himself, becoming obedient to death, even death on a cross".
Jesus Francis continued: "emptied himself, became sin for us, He who knew no sin."
The mystery he is said is this: “he became ugly like the serpent”.
"We see beautiful paintings of Jesus on the cross, but reality is different: He was torn and bloodied by our sins. This is the path that He took to defeat the serpent in his own camp. We must look at the Cross of Jesus, not the artistic, well-painted ones, but at reality. And we must look at his path and at God who annihilated himself, stooped to save us”.
This – the Pope concluded - is the way of the Christian: “If a Christian wants to move forward on the road of Christian life he must fall, just as Jesus fell. It is the way of humility, yes, it also means he must take humiliation upon himself just as Jesus did”.
Latest #News from #Vatican Information Service and #PopeFrancis at #HolySee
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14-09-2015 - Year XXII - Num. 155
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Summary |
| - 11th Meeting of the Holy Father with the Council of Cardinals |
| - In two interviews the Pope reaffirms that unfair economic systems cause migration and insists on care for creation |
| - Angelus: following Jesus means rejecting the worldly mentality |
| - The Pope recalls the first Catholic martyr of South Africa |
| - Cooperatives must defend and promote an economy of honesty |
| - Pope's message for the opening of the plenary Assembly of the Council of Episcopal Conferences of Europe |
| - Holy Father's calendar for September to November 2015 |
| - Cor Unum convenes meeting on the humanitarian crisis in Syria and Iraq |
| - The Courtyard of Francis, from 23 to 27 September in Assisi |
| - Cardinal Kurt Koch, Pope's special envoy to the 1500th anniversary of the Swiss Abbey of Saint-Maurice |
| - Audiences |
| - Other Pontifical Acts |
| 11th Meeting of the Holy Father with the Council of Cardinals Vatican City, 14 September 2015 (VIS) – This morning the eleventh meeting of the Holy Father with the Council of Cardinals began. The work of the “Council of Nine” will continue until Wednesday 16 September. |
| In two interviews the Pope reaffirms that unfair economic systems cause migration and insists on care for creation Vatican City, 14 September 2015 (VIS) – Pope Francis has recently granted two interviews: one to the Portuguese broadcaster Radio Renascenca, on the occasion of the Portuguese bishops' “ad Limina” visit, and the other to the Argentine Radio Milenium, focusing on care for creation and the value of friendship and dialogue. In the first, in response to a question regarding an eventual visit to Portugal to commemorate the centenary of the apparitions of the Virgin at Fatima, Francis expresses his wish to visit the country and adds that “the Virgin always asks us to receive and care for the family and the commandments. She does not ask for anything unusual. … And she appears to children. It is curious, she always seeks the simplest souls”. With regard to the phenomenon of migration to Europe, he affirms, “it is the tip of an iceberg. We see these refugees, these poor people, who flee from war, from hunger. … But behind this there is the cause, and the cause is an unfair socio-economic system”. He adds, “Speaking of the ecological issue, within our socio-economic structure, within politics, at the centre there must always be the person. And today's dominant economic system has replaced the person at the centre with the god of money, the idol”. Therefore, he says, it is necessary to look to the root causes. “When the cause is hunger, create jobs and invest. When the cause is war, seek peace, work for peace. Today the world is at war; it is at war against itself”. In this respect, the Pope reaffirms the importance of acceptance. “Accepting people, and welcoming them as they come”. With regard to his appeal to all parishes in Europe to host a family of refugees, he specified, “When I talk about a parish welcoming a family, I do not mean that they should go and live in the parish house, but rather that the parish community seek a place, a corner where they can make a little apartment or, if there is no other option, rent a modest apartment for this family; that they should have a roof over their heads, they should be welcomed, and that they should be included within the community”. He also considers the theme of the culture of well-being, commenting that the birthrate is very low in many countries such as Italy, Portugal and Spain. “When there is an empty space, people seek to fill it. If a country has no children, migrants come to occupy that space. … Not wanting children is, in part – and this is my interpretation, I don't know if it is correct – it is linked to the culture of comfort, isn't it? And then the elderly are left alone. I think that the great challenge facing Europe is to become once again Mother Europe, rather than Grandmother Europe. … It must be recognised that Europe has an exceptional culture – centuries of culture – and must regain her capacity for leadership in the concert of nations. Or rather, she must become once again the Europe who shows the way, as she has the culture to do so. … Europe must assume her role once again, as she has the culture to do so, to recover her identity. It is true that Europe has made mistakes. I do not reproach, I merely recall this. When she has wanted to speak about her identity, she has avoided recognising what is probably the deepest part of it: her Christian roots. We all make mistakes in life, but for Europe it is not too late to change”. The Pope also emphasises that the Church must be outbound and must be willing to take risks. “If a church, a parish, a diocese, an institute, lives closed up in itself, it comes to a halt. It is the same thing that happens to a closed up home. We end up with an unhealthy Church, with fixed rules, without creativity, 'insured' but not safe. Instead, if a church or a parish goes out and evangelises, the same thing happens that can occur to any person who goes out into the street – accidents can befall them. So, between a sickly Church or an accident-prone one, I would prefer an accident-prone Church as at least she reaches out”. With reference to his expectations of the Jubilee of Mercy, he expresses his hope that “everyone will come. May they come and experience God's love and forgiveness”, and with regard to the letter to Archbishop Fisichella in which he requests forgiveness during the Jubilee for the most difficult cases and to his two Motu Proprios on the reform of processes for declaring nullity of marriage, he explains that his intention is “to simplify … to facilitate faith among the people … to enable the Church to be a mother”. In the interview granted to Milenium, Francis says that “we are mistreating creation; at times we treat it as if it were our worst enemy”, and “we live in a system that, to earn money, has displaced man from the centre and put money in his place, leading to the existence of “corrupt systems, with slavery, forced labour and disregard for creation”. In relation to fundamentalism “as its followers are faithful to an idea but not to a reality”, Francis warns of the danger represented by this “darkness that obscures our horizon” and causes us to become closed up in our own convictions and 'ideologies'. “It is a wall that prevents encounter with others”. |
| Angelus: following Jesus means rejecting the worldly mentality Vatican City, 13 September 2015 (VIS) – The path of those who follow Jesus does not lead to glory but is instead destined for true freedom, explained the Pope to the thousands of faithful gathered in St. Peter's Square this morning to pray the Angelus. Francis commented on today's Gospel reading in which Jesus, on the path to Caesarea Philippi, asks His disciples what the people said about Him, as some of them considered Him to have been sent by God, but did not yet recognise Him as the Messiah. The apostles answered that some considered Him as the living image of John the Baptist, others Elijah or one of the great prophets. Jesus then asked His disciples, “But who do you say that I am?”. “Here is the most important question, that Jesus addresses to those who followed him, to confirm their faith. Peter answers on behalf of all of them, without hesitation, 'You are the Christ'. Jesus is moved by Peter's faith and recognises that it is the 'fruit … of the special grace of God the Father'. And so he openly reveals to the disciples what awaits him in Jerusalem: that is, that 'the Son of Man must suffer many things … and be killed, and after three days rise again'. But upon hearing this Peter, who has just proclaimed his faith in Jesus as the Messiah, is horrified. He takes the Master aside and rebukes him. Jesus reacts with great severity, saying 'Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man'”. “Jesus realises that in Peter, as in the other disciples – and in each one of us! - the grace of God is opposed by the temptation of the Evil one, that would divert us from God's will. By announcing that He must suffer and be put to death to then rise again, Jesus wishes to show to those who follow Him that He is a humble servant. And the Servant obeys His Father's Word and will, unto the complete sacrifice of His own life. Therefore, turning to the crowd around Him, He declares that he who wishes to be His disciple must accept being a servant, as He has made Himself a servant, and warns, 'If anyone would come after me, let him deny himself and take up his cross and follow me'”. “Following Jesus means bearing one's own cross – we all have one – to accompany Him on the way, a rough path that is not that of success or fleeting glory, but which leads to true freedom, which liberates us from selfishness and sin. It means clearly refusing that worldly mentality that places the self and one's own interests at the centre of existence. … Jesus instead invites us to give our life for Him, for the Gospel, so as to receive it again renewed, fulfilled and authentic. We are certain, thanks to Jesus, that this path leads ultimately to resurrection, to full and definitive life with God. The decision to follow our Master and Lord Who made Himself the Servant to all demands that we walk behind Him and listen carefully to His Word – reading every day a passage from the Gospel, and in the Sacraments”. Finally he addressed the young people in the Square: “I ask you: have you felt the wish to follow Jesus more closely? Think, pray, and let the Lord speak to you”. |
| The Pope recalls the first Catholic martyr of South Africa Vatican City, 13 September 2015 (VIS) – After today's Angelus prayer, the Pope mentioned that today in South Africa Samuel Benedict Daswa, the Catholic Church's first martyr in that country, is proclaimed blessed. A primary school teacher, Daswa was stoned to death in 1990 in Tshitanini, a village in the province of Limpopo, for attributing a fire affecting some huts to lightning and not to the forces of evil, and for refusing to pay for the services of a sangoma to end the storms. “In his life, he always showed great coherence, bravely assuming Christian attitudes and refusing worldly and pagan habits. May his witness especially help families to spread Christ's truth and charity. His witness joins that of many of our brothers and sisters, young and elderly, children, persecuted, cast out and killed for confessing Jesus Christ. We thank all these martyrs for their witness, Samuel Benedict Daswa and all of them, and ask them to intercede for us”. He concluded by greeting teachers from Sardinia in precarious working conditions, and expressed his hope that the problems of the world of work “be faced taking into full consideration the family and its needs”. |
| Cooperatives must defend and promote an economy of honesty Vatican City, 12 September 2015 (VIS) “The Church knows the value of cooperatives. Many of them originated from priests, committed lay faithful, and communities inspired by the spirit of Christian solidarity … and in the encyclical 'Laudato si'' I have underlined their value in the fields of renewable energy and agriculture”, said the Pope this morning as he received in audience in the Vatican's Paul VI Hall more than seven thousand people, including directors, employees and their families, from the Cooperative Credit Bank of Rome (BCC). In his address Francis reiterated the suggestions he made in February to the Confederation of Cooperatives, adding that each one should dedicate itself to its specific mission: “Continue to be a motor for the development of the weakest part of local communities and of civil society, thinking especially of the young unemployed and aiming at the birth of new cooperative enterprises. Be agents in proposing and implementing new welfare solutions, starting in the field of healthcare. Occupy yourselves with the relationship between the economy and social justice, keeping the dignity and value of the person at the centre. The person must always be at the centre, not the god of money. Facilitate and encourage family life, and propose cooperative and mutual solutions for the management of common goods, that cannot become the property of the few or the object of speculation. Promote a fraternal and social use of money, in the style of the true cooperative, in which people are not guided by capital, but instead capital is guided by people. Favour the growth of an economy of honesty”. “The economy of honesty – in this age in which the wind of corruption blows in all places. You are required not only to be honest – this is normal – but to spread and entrench honesty everywhere. A struggle against corruption”, remarked the Pope, suggesting as a final point “active participation in globalisation so that it may be a globalisation of solidarity”. “You are the largest Cooperative Credit Bank in Italy”, he recalled. “The most important challenge you face is to grown while continuing to be truly cooperative, rather, becoming even more so. This means promoting the active participation of your members. Work together and work for others. … Banking is delicate enterprise that requires great rigour. But a cooperative bank must have something more: it must seek to humanise the economy, uniting efficiency with solidarity”. In social doctrine there is an important word: “solidarity. As cooperative credit banks you have put the principle of subsidiarity into practice when you faced the difficulties of the crisis with your means, joining forces and not at the expense of others. This is subsidiarity: not placing a burden on institutions and therefore on the country when it is possible to face problems with one's own strengths, responsibly”. It is also important for cooperatives to allocate resources to charity and mutual funds and to be aware of where income is produced, “with attention to keep people, the young and families, at the centre”. “At the origin of rural savings banks it was expected that the credit cooperative would be able to stimulate further initiatives of cooperation”, observed Francis. “This spirit remains valid. The BCC can be the nucleus around which a large network can be built, allowing the birth of businesses that create employment … there are many people without work. Businesses that create work in order to support families, and to experiment with microcredit and other ways of humanising the economy, and above all to give every man and woman the opportunity to have the dignity of work”, he concluded. |
| Pope's message for the opening of the plenary Assembly of the Council of Episcopal Conferences of Europe Vatican City, 12 September 2015 (VIS) – Yesterday afternoon the Holy Father send a message to Cardinal Peter Erdo, president of the Council of Episcopal Conferences of Europe, which holds its plenary assembly in the Holy Land from 11 to 16 September. The following is the full text of the message: “I send fraternal greetings and prayerful good wishes to you and all the members of the Council of European Bishops' Conferences gathering in the Holy Land from 11 to 16 September 2015. As you reflect on the life of the Church in your various countries, I pray that your time together may be above all a time of deep prayer and solidarity. May your rest in the Lord renew you in holiness of life and in apostolic zeal for those entrusted to your care. May it also rekindle for you the freshness of the Gospel, from which 'new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent sings and words with new meaning for today's world'. I especially entrust to your prayers the upcoming General Synod, that the Church may respond with ever greater urgency and generosity to the needs of the family. Invoking the intercession of Mary, our Mother, I willingly impart my Apostolic Blessing to all of you as a pledge of wisdom and strength in Jesus Christ our Lord”. |
| Holy Father's calendar for September to November 2015 Vatican City, 12 September 2015 (VIS) – The Office of Liturgical Celebrations of the Supreme Pontiff has published the following calendar of liturgical celebrations at which the Holy Father will preside from September to November: SEPTEMBER Saturday 19 to Monday 28: Apostolic trip to Cuba and the United States of America. OCTOBER Saturday 3: at 7 p.m. in St. Peter's Square, prayer vigil in preparation for the 14th Ordinary General Assembly of the Synod of Bishops. Sunday 4, 27th Sunday of Ordinary Time: at 10 a.m. in the Vatican Basilica, Holy Mass for the opening of the 14th General Ordinary Assembly of the Synod of Bishops. Sunday 18, 29th Sunday of Ordinary Time: at 10.15 a.m. in the Vatican Basilica, Holy Mass for the canonisation of Blesseds Vincenzo Grossi, Mary of the Immaculate Conception, and the couple Louis and Marie-Azelie Martin. Sunday 25, 30th Sunday of Ordinary Time: at 10 a.m. in the Vatican Basilica, Holy Mass for the conclusion of the 14th Ordinary General Assembly of the Synod of Bishops. NOVEMBER Sunday 1, Solemnity of All Saints: Holy Mass at 4 p.m. in the Verano Cemetery, Rome Monday 2, All Souls Day: at 6 p.m. in the Vatican Grottoes, a moment of prayer for deceased Supreme Pontiffs. Thursday 5: at 11.30 a.m. at the altar of the Cathedra in the Vatican Basilica, Holy Mass for the souls of cardinals and bishops who died during the year. Sunday 15: at 4 p.m., visit to the Evangelical and Lutheran Church of Rome. Wednesday 25 to Monday 30: Apostolic trip to Kenya, Uganda and the Central African Republic. |
| Cor Unum convenes meeting on the humanitarian crisis in Syria and Iraq Vatican City, 14 September 2015 (VIS) – The Pontifical Council “Cor Unum” has organised a meeting on the humanitarian crisis in Syria and Iraq to be held on 17 September, which will be attended in particular by the Catholic charitable organisations active in the Middle East and the bishops of the region. The meeting, supported by more than 30 organisations, will be divided into two parts. During the morning, after the introduction by Msgr. Giampietro Dal Toso, secretary of the Pontifical Council, there will be addresses from Cardinal Leonardo Sandri, prefect of the Congregation for the Oriental Churches, and the United Nations under-secretary general for Humanitarian Affairs. There will then be a presentation of the report on humanitarian aid provided by ecclesial entities in the context of the crisis in Syria and Iraq (2014-2015), prepared by “Cor Unum”. In the afternoon, following the presentation by Msgr. Khaled Akasheh, director of the Office for Islam of the Pontifical Council for Interreligious Dialogue, and updates from the local Churches by Archbishop Mario Zenari, apostolic nuncio in Syria, Bishop Antoine Audo, president of Caritas Syria and Bishop Shlemon Warduni, president of Caritas Iraq, the meeting will focus on concrete aspects of cooperation between the various actors in Syria, Iraq and the neighbouring countries. The aim of the meeting, following the itinerary adopted during the last three years, will be to evaluate the work carried out so far by Catholic charitable organisations in the context of the crisis; to share information on the evolution of the crisis and the Church's responses to the humanitarian situation; to discuss key issues that have emerged and to identify future priorities; to analyse the situation of Christian communities resident in the countries affected by war, promoting synergy between ecclesial organisms, religious congregations and dioceses; and to analyse the activity of the “Humanitarian Focal Point”, instituted by Catholic charitable agencies within “Cor Unum” last year. The crisis in Syria and Iraq is at the centre of the attention of the international community due to the seriousness of the situation caused by war. The Holy See, aside from its diplomatic activity, participates actively in aid programmes and in offering humanitarian assistance. Since 2011, according to available data, the crisis has claimed over 250 thousand victims and has caused a million injuries. There are currently over 12 million people in need of aid in Syria and more than eight million in Iraq; there are 7.6 million internally displaced people in Syria and more than three million in Iraq, and four million Syrian refugees throughout the Middle East: in particular, there are 1.9 in Turkey, 1.1 in Lebanon, and more than 600 thousand in Jordan. |
| The Courtyard of Francis, from 23 to 27 September in Assisi Vatican City, 14 September 2015 (VIS) – From 23 to 27 September the Italian city of Assisi will be the seat of the “Courtyard of Francis”, a place of encounter and dialogue, that will welcome political and institutional figures, artists and intellectuals, and all other men and women who wish to listen and to participate. The initiative, which develops from the “Courtyard of the Gentiles” organised by the Pontifical Council for Culture some years ago, proposes, in the birthplace of the saint who “was not afraid to speak with the Sultan of Egypt, to embrace a leper, to involve all of creation in a choral chant”, to delve into the deepest identity of people, “way beyond differences of faith, ideas, behaviour and political and social alliances”, as Cardinal Gianfranco Ravasi explained today in a press conference held in the Holy See Press Office. The other speakers at the Conference were the sociologist Zygmunt Bauman, the director of the Museum of Bardo Moncef Ben Moussa, the architect Santiago Calatrava and the philosopher Massimo Cacciari. |
| Cardinal Kurt Koch, Pope's special envoy to the 1500th anniversary of the Swiss Abbey of Saint-Maurice Vatican City, 13 September 2015 (VIS) – In a letter published today, written in Latin and dated 8 August, the Holy Father appoints Cardinal Kurt Koch president of the Pontifical Council for Promoting Christian Unity, as his special envoy to the closing celebration of the 1500th anniversary of the founding of the Abbey of Saint-Maurice, Switzerland, to be held on22 September. The mission accompanying the cardinal will be composed of Bishop Markus Buchel of Sankt Gallen and president of the Conference of Swiss Bishops, and Rev. Dom Marc de Pothuau,O.Cist., Cistercian Abbey of Hauterive, Fribourg. |
| Audiences Vatican City, 14 September 2015 (VIS) – Today, the Holy Father received in audience Archbishop Martin Krebs, apostolic nuncio in New Zealand, Fiji, Cook Islands, Marshall Islands, Kiribati, Nauru, Palau, Samoa, Federated States of Micronesia, Vanuatu and Tonga, and apostolic delegate for the Pacific Ocean. On Saturday 12 September 2015, the Holy Father received in audience: - Cardinal Giuseppe Versaldi, prefect of the Congregation for Catholic Education (for Educational Institutions), accompanied by the secretary of the same dicastery, Archbishop Angelo Vincenzo Zani; - Archbishop Guido Pozzo, secretary of the Pontifical Commission “Ecclesia Dei”; - Cardinal Angelo Bagnasco, archbishop of Genoa, Italy, president of the Italian Episcopal Conference; - Rev. Fr. Raul Reinaldo Troncoso. |
| Other Pontifical Acts Vatican City, 14 September 2015 (VIS) – The Holy Father has appointed: - Msgr. Angelo De Donatis as auxiliary of the diocese of Rome (area 849, population 2,885,272, Catholics 2,365,923, priests 4,834, permanent deacons 122, religious 27,524). The bishop-elect was born in Casarano, Italy in 1954 and was ordained a priest in 1980. He holds a licentiate in moral theology from the Pontifical Gregorian University, and has served in a number of roles, including parish vicar in the parishes of San Saturnino and Santissima Annunziata a Grottaperfetta and officer of the General Secretariat of the Vicariate. He is currently archivist of the Secretariat of the College of Cardinals; director of the Clergy Office of the Vicariate of Rome and spiritual director of the Pontifical Roman Major Seminary, pastor of San Marco Evangelista in Campidoglio, Rome, and assistant for the diocese of Rome at the National Association of Families of Clergy. On Saturday 12 September the Holy Father appointed: - Cardinal Malcolm Ranjit Patabendige Don, archbishop of Colombo, Sri Lanka, as his special envoy to the National Eucharistic Congress of India, to be held in Mumbai from 12 to 15 November 2015. |
Litany of the Holy Cross - #Prayer #Litany to SHARE
Lord, have mercy.
Lord, have mercy.
Christ, have mercy.
Christ, have mercy.
Lord, have mercy.
Lord, have mercy.
Christ, hear us.
Christ, graciously hear us.
God the Father of heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Ghost, have mercy on us.
Holy Cross, whereon the Lamb of God was offered for the sins of the world,
Deliver and save us.
Hope of Christians,
Save us, O Holy Cross*
Pledge of the resurrection from the dead,*
Shelter of persecuted innocence,*
Guide of the blind,*
Way of those who have gone astray,*
Staff of the lame,*
Consolation of the poor,*
Restraint of the powerful,*
Destruction of the proud,*
Refuge of sinners,*
Trophy of victory over hell,*
Terror of demons,*
Mistress of youth,*
Succor of the distressed,*
Hope of the hopeless,*
Star of the mariner,*
Harbor of the wrecked,*
Rampart of the besieged,*
Father of orphans,*
Defense of widows,*
Counsel of the just,*
Judge of the wicked,*
Rest of the afflicted,*
Safeguard of childhood,*
Strength of manhood,*
Last hope of the aged,*
Light of those who sit in darkness,*
Splendor of kings,*
Civilizer of the world,*
Buckler impenetrable,*
Wisdom of the foolish,*
Liberty of slaves,*
Knowledge of the ignorant,*
Sure rule of life,*
Heralded by prophets,*
Preached by apostles,*
Glory of martyrs,*
Study of anchorites,*
Chastity of virgins,*
Joy of priests,*
Foundation of the Church,*
Salvation of the world,*
Destruction of idolatry,*
Stumbling-block of the Jews,*
Condemnation of the ungodly,*
Support of the weak,*
Medicine of the sick,*
Health of the leprous,*
Strength of the paralytic,*
Bread of the hungry,*
Fountain of those that thirst,*
Clothing of the naked,*
Lamb of God, Who wast offered on the cross for the sins of the world,
Spare us, O Lord.
Lamb of God, Who wast offered on the cross for the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who wast offered on the cross for the sins of the world,
Have mercy on us.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
V. We adore the, O Christ, and we bless Thee.
R. Because through Thy holy Cross Thou hast redeemed the world.
Let us Pray:
O God, Who, for the redemption of the world, wast pleased to be born in a stable, and to die upon a cross; O Lord Jesus Christ, by Thy holy Sufferings, which we, Thy unworthy servants, devoutly call to mind, by Thy holy Cross, and by Thy Death, deliver us from the pains of hell, and vouchsafe to conduct us whither thou didst conduct the thief who was crucified with Thee. Who livest and reignest eternally in heaven. Amen.
Today's Mass Readings and Video : Mon. September 14, 2015 - Exaltation of the Cross
Feast of the Exaltation of the Holy Cross
Lectionary: 638
Reading 1NM 21:4B-9
With their patience worn out by the journey,
the people complained against God and Moses,
“Why have you brought us up from Egypt to die in this desert,
where there is no food or water?
We are disgusted with this wretched food!”
In punishment the LORD sent among the people saraph serpents,
which bit the people so that many of them died.
Then the people came to Moses and said,
“We have sinned in complaining against the LORD and you.
Pray the LORD to take the serpents from us.”
So Moses prayed for the people, and the LORD said to Moses,
“Make a saraph and mount it on a pole,
and if any who have been bitten look at it, they will live.”
Moses accordingly made a bronze serpent and mounted it on a pole,
and whenever anyone who had been bitten by a serpent
looked at the bronze serpent, he lived.
the people complained against God and Moses,
“Why have you brought us up from Egypt to die in this desert,
where there is no food or water?
We are disgusted with this wretched food!”
In punishment the LORD sent among the people saraph serpents,
which bit the people so that many of them died.
Then the people came to Moses and said,
“We have sinned in complaining against the LORD and you.
Pray the LORD to take the serpents from us.”
So Moses prayed for the people, and the LORD said to Moses,
“Make a saraph and mount it on a pole,
and if any who have been bitten look at it, they will live.”
Moses accordingly made a bronze serpent and mounted it on a pole,
and whenever anyone who had been bitten by a serpent
looked at the bronze serpent, he lived.
Responsorial PsalmPS 78:1BC-2, 34-35, 36-37, 38
R. (see 7b) Do not forget the works of the Lord!
Hearken, my people, to my teaching;
incline your ears to the words of my mouth.
I will open my mouth in a parable,
I will utter mysteries from of old.
R. Do not forget the works of the Lord!
While he slew them they sought him
and inquired after God again,
Remembering that God was their rock
and the Most High God, their redeemer.
R. Do not forget the works of the Lord!
But they flattered him with their mouths
and lied to him with their tongues,
Though their hearts were not steadfast toward him,
nor were they faithful to his covenant.
R. Do not forget the works of the Lord!
But he, being merciful, forgave their sin
and destroyed them not;
Often he turned back his anger
and let none of his wrath be roused.
R. Do not forget the works of the Lord!
Hearken, my people, to my teaching;
incline your ears to the words of my mouth.
I will open my mouth in a parable,
I will utter mysteries from of old.
R. Do not forget the works of the Lord!
While he slew them they sought him
and inquired after God again,
Remembering that God was their rock
and the Most High God, their redeemer.
R. Do not forget the works of the Lord!
But they flattered him with their mouths
and lied to him with their tongues,
Though their hearts were not steadfast toward him,
nor were they faithful to his covenant.
R. Do not forget the works of the Lord!
But he, being merciful, forgave their sin
and destroyed them not;
Often he turned back his anger
and let none of his wrath be roused.
R. Do not forget the works of the Lord!
Reading 2PHIL 2:6-11
Brothers and sisters:
Christ Jesus, though he was in the form of God,
did not regard equality with God something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
that is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
We adore you, O Christ, and we bless you,
because by your Cross you have redeemed the world.
R. Alleluia, alleluia.
“No one has gone up to heaven
except the one who has come down from heaven, the Son of Man.
And just as Moses lifted up the serpent in the desert,
so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life.”
For God so loved the world that he gave his only Son,
so that everyone who believes in him might not perish
but might have eternal life.
For God did not send his Son into the world to condemn the world,
but that the world might be saved through him.
Christ Jesus, though he was in the form of God,
did not regard equality with God something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
that is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Alleluia
R. Alleluia, alleluia.We adore you, O Christ, and we bless you,
because by your Cross you have redeemed the world.
R. Alleluia, alleluia.
GospelJN 3:13-17
Jesus said to Nicodemus:“No one has gone up to heaven
except the one who has come down from heaven, the Son of Man.
And just as Moses lifted up the serpent in the desert,
so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life.”
For God so loved the world that he gave his only Son,
so that everyone who believes in him might not perish
but might have eternal life.
For God did not send his Son into the world to condemn the world,
but that the world might be saved through him.
Sunday, September 13, 2015
#PopeFrancis "To undertake the discipleship of Jesus means to take up your cross - we all have it..." FULL TEXT/Video
Here is a ZENIT translation of the address Pope Francis gave today before and after praying the Angelus with those gathered in St. Peter’s Square.
* * *
Today’s Gospel presents us Jesus who, on his way towards Caesarea Philippi, asks the disciples: “Who do people say that I am?” (Mk. 8,27). They respond that some believe he is John the Baptist reborn, others Elijah or one of the great Prophets. The people appreciated Jesus, they considered him a “God-sent”, but still could not recognize him as the foretold and long-awaited Messiah. “But who do you say that I am?” (v. 29). This is the most important question, with which Jesus speaks directly to those who have followed him, to verify their faith. Peter, in the name of all, exclaims with candidness: “You are the Christ” (v. 29). Jesus remains struck by Peter’s faith, He recognizes that it is the fruit of a special grace of God the Father. And now He openly reveals to the disciples that which awaits Him in Jerusalem, that is that “the Son of Man must suffer greatly...be killed, and rise after three days” (v. 31).
The same Peter, who just professed his faith in Jesus as Messiah, is scandalized by these words. He took the Master aside and reproaches him. And how does Jesus react? He in turn reproaches Peter, with very severe words: “Get behind me, Satan!” He calls him Satan! “You are thinking not as God does, but as human beings do” (v. 33). Jesus sees that in Peter, as in the other disciples - and in each one of us! - the temptation by the Evil One opposes the grace of the Father, that it wants to deter us from the will of God. Announcing that He must suffer and be put to death to then rise, Jesus wants those who follow Him to understand that He is a humble and a servant Messiah. He is the obedient Servant to the will of the Father, until the complete sacrifice of His own life. For this, turning towards the whole crowd there, He declares that he who wishes to become his disciple must accept being a servant, as He has made himself a servant, and warns: “Whoever wishes to come after me must deny himself, take up his cross, and follow me” (v. 35).
To undertake the discipleship of Jesus means to take up your cross - we all have it - to accompany Him on His path, an uncomfortable path that is not of success or of passing glory, but that which takes us to the true freedom, freedom from selfishness and from sin. It is to operate a clear rejection of that worldly mentality that places one’s “I” and own interests at the center of existence. That is not what Jesus wants from us. Instead Jesus invites us to lose our life for Him and the Gospel, to receive it renewed, realized and authentic. We are sure, thanks to Jesus, that this path brings us to the Resurrection, to the full and definitive life with God. To decide to follow Him, our Master and Lord who made Himself the Servant of all, requires a strong union with Him, the attentive and assiduous listening of His Word - remember to read everyday a passage from the Gospel - and the grace of the Sacraments. There are young people here in the square, young men and women. I only want to ask you: have you felt the desire to follow Jesus more closely? Think about it, pray and allow the Lord to speak to you.
May the Virgin Mary, who has followed Jesus to Calvary, help us to always purify our faith from false images of God, to adhere fully to Christ and his Gospel.
After reciting the Angelus prayer, the Pope said the following:
Dear brothers and sisters,
Today in South Africa is proclaimed Blessed Samuel Benedict Daswa, a father of a family, killed in 1990 - almost 25 years ago - and was killed for his fidelity to the Gospel. In his life, he always showed consistency, courageously taking on Christian attitudes and refusing worldly and pagan customs. May his witness especially help families to spread the truth and charity of Christ, and may his witness, united with the witness of so many of our brothers and sisters - youth, elderly, boys and girls, children - all persecuted, kicked out, and killed for announcing Jesus Christ. To all these martyrs, to Samuel Benedict Daswa and to all of them, let us thank them for their witness and we ask that they intercede for us. I affectionately greet all of you, Romans and pilgrims from different countries: families, parish groups and associations.
I greet the faithful of the diocese of Freyburg, the “Zacchaeus’ Tree” association of Aosta, the faithful of Corte Franca and Orzinuovi, the Catholic Actions youth of Alpago and the group of motorcyclists of Ravenna.
I greet the temporary teachers who have come from Sardegna, and I hope that the problems in the world of labor may be addressed by taking concretely into account the family and their needs.
To all I wish a good Sunday. And please, do not forget to pray for me.
Have a good lunch and goodbye!
[Translation by Junno Arocho Esteves]
Saint September 14 : The Exaltation of the Holy Cross Feast - #Cross
The Exaltation of the Holy Cross
Feast: September 14
Information:
Feast Day:
September 14
The feast of the Exaltation of the Craoss sprang into existence at Rome at the end of the seventh century. Allusion is made to it during the pontificate of Sergius I (687-701) but, as Dom Bäumer observes, the very terms of the text (Lib. Pontif., I, 374, 378) show that the feast already existed. It is, then, inexact, as has often been pointed out, to attribute the introduction of it to this pope. The Gallican churches, which, at the period here referred to, do not yet know of this feast of the 14th September, have another on the 3rd of May of the same signification. It seems to have been introduced there in the seventh century, for ancient Gallican documents, such as the Lectionary of Luxeuil, do not mention it; Gregory of Tours also seems to ignore it. According to Mgr. Duchesne, the date seems to have been borrowed from the legend of the Finding of the Holy Cross (Lib. Pontif., I, p. cviii). Later, when the Gallican and Roman Liturgies were combined, a distinct character was given to each feast, so as to avoid sacrificing either. The 3rd of May was called the feast of the Invention of the Cross, and it commemorated in a special manner Saint Helena's discovery of the sacred wood of the Cross; the 14th of September, the feast of the Exaltation of the Cross, commemorated above all the circumstances in which Heraclius recovered from the Persians the True Cross, which they had carried off. Nevertheless, it appears from the history of the two feasts, which we have just examined, that that of the 13th and 14th of September is the older, and that the commemoration of the Finding of the Cross was at first combined with it.
SOURCE EWTN
2015
Saint September 13 : St. John Chrysostom : Patron of #Education, #Epilepsy and #Preachers - Doctor of the Church
St. John Chrysostom
DOCTOR OF THE CHURCH
EWTN: Feast: September 13
Information:
Feast Day:
September 13
Born:
347, Antioch
Died:
Commana in Pontus, 14 September, 407
Patron of:
Constantinople, education, epilepsy, lecturers, orators, preachers
Doctor of the Church, born at Antioch, c. 347; died at Commana in Pontus, 14 September, 407.
John -- whose surname "Chrysostom" occurs for the first time in the "Constitution" of Pope Vigilius (cf. P.L., LX, 217) in the year 553 -- is generally considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. His natural gifts, as well as exterior circumstances, helped him to become what he was.LifeBoyhood
At the time of Chrysostom's birth, Antioch was the second city of the Eastern part of the Roman Empire. During the whole of the fourth century religious struggles had troubled the empire and had found their echo at Antioch. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch, and the Catholics were themselves separated by the schism between the bishops Meletius and Paulinus. Thus Chrysostom's youth fell in troubled times. His father, Secundus, was an officer of high rank in the Syrian army. On his death soon after the birth of John, Anthusa, his wife, only twenty years of age, took the sole charge of her two children, John and an elder sister. Fortunately she was a woman of intelligence and character. She not only instructed her son in piety, but also sent him to the best schools of Antioch, though with regard to morals and religion many objections could be urged against them. Beside the lectures of Andragatius, a philosopher not otherwise known, Chrysostom followed also those of Libanius, at once the most famous orator of that period and the most tenacious adherent of the declining paganism of Rome. As we may see from the later writings of Chrysostom, he attained then considerable Greek scholarship and classical culture, which he by no means disowned in his later days. His alleged hostility to classical learning is in reality but a misunderstanding ofcertain passages in which he defends the philosophia of Christianity against the myths of the heathen gods, of which the chief defenders in his time were the representatives and teachers of the sophia ellenike (see A. Naegele in "Byzantin. Zeitschrift", XIII, 73-113; Idem, "Chrysostomus und Libanius" in Chrysostomika, I, Rome, 1908, 81-142).Chrysostom as lector and monk
It was a very decisive turning-point in the life of Chrysostom when he met one day (about 367) the bishop Meletius. The earnest, mild, and winning character of this man captivated Chrysostom in such a measure that he soon began to withdraw from classical and profane studies and to devote himself to an ascetic and religious life. He studied Holy Scripture and frequented the sermons of Meletius. About three years later he received Holy Baptism and was ordained lector. But the young cleric, seized by the desire of a more perfect life, soon afterwards entered one of the ascetic societies near Antioch, which was under the spiritual direction of Carterius and especially of the famous Diodorus, later Bishop of Tarsus (see Palladius, "Dialogus", v; Sozomenus, Church History VIII.2). Prayer, manual labour and the study of Holy Scripture were his chief occupations, and we may safely suppose that his first literary works date from this time, for nearly all his earlier writings deal with ascetic and monastic subjects [cf. below Chrysostom writings: (1) "Opuscuia"]. Four years later, Chrysostom resolved to live as an anchorite in one of the caves near Antioch. He remained there two years, but then as his health was quite ruined by indiscreet watchings and fastings in frost and cold, he prudently returned to Antioch to regain his health, and resumed his office as lector in the church.Chrysostom as deacon and priest at Antioch
As the sources of the life of Chrysostom give an incomplete chronology, we can but approximately determine the dates for this Antiochene period. Very probably in the beginning of 381 Meletius made him deacon, just before his own departure to Constantinople, where he died as president of the Second Ecumenical Council. The successor of Meletius was Flavian (concerning whose succession see F. Cavallera, "Le Schime d'Antioche", Paris, 1905). Ties of sympathy and friendship connected Chrysostom with his new bishop. As deacon he had to assist at the liturgical functions, to look after the sick and poor, and was probably charged also in some degree with teaching catechumens. At the same time he continued his literary work, and we may suppose that he composed his most famous book, "On the Priesthood", towards the end of this period (c. 386, see Socrates, Church History VI.3), or at latest in the beginning of his priesthood (c. 387, as Nairn with good reasons puts it, in his edition of "De Sacerd.", xii-xv). There may be some doubt if it was occasioned by a real historical fact, viz., that Chrysostom and his friend Basil were requested to accept bishoprics (c. 372). All the earliest Greek biographers seem not to have taken it in that sense. In the year 386 Chrysostom was ordained priest by Flavian, and from that dates his real importance in ecclesiastical history. His chief task during the next twelve years was that of preaching, which he had to exercise either instead of or with Bishop Flavian. But no doubt the larger part of the popular religious instruction and education devolved upon him. The earliest notable occasion which showed his power of speaking and his great authority was the Lent of 387, when he delivered his sermons "On the Statues" (P.G., XLVIII, 15, xxx.). The people of Antioch, excited by the levy of new taxes, had thrown down the statues of Emperor Theodosius. In the panic and fear of punishment which followed, Chrysostom delivered a series of twenty or twenty-one (the nineteenth is probably not authentic) sermons, full of vigour, consolatory, exhortative, tranquilizing, until Flavian, the bishop, brought back from Constantinople the emperor's pardon. But the usual preaching of Chrysostom consisted in consecutive explanations of Holy Scripture. To that custom, unhappily no longer in use, we owe his famous and magnificent commentaries, which offer us such an inexhaustible treasure of dogmatic, moral, and historical knowledge of the transition from the fourth to the fifth century. These years, 386-98, were the period of the greatest theological productivity of Chrysostom, a period which alone would have assured him for ever a place among the first Doctors of the Church. A sign of this may be seen in the fact that in the year 392 St. Jerome already accorded to the preacher of Antioch a place among his Viri illustres ("De Viris ill.", 129, in P.L., XXIII, 754), referring expressly to the great and successful activity of Chrysostom as a theological writer. From this same fact we may infer that during this time his fame had spread far beyond the limits of Antioch, and that he was well known in the Byzantine Empire, especially in the capital.St. Chrysostom as bishop of Constantinople
In the ordinary course of things Chrysostom might have become the successor of Flavian at Antioch. But on 27 September 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital, openly or in secret, for the vacant see. After some months it was known, to the great disappointment of the competitors, that Emperor Areadius, at the suggestion of his minister Eutropius, had sent to the Prefect of Antioch to call John Chrysostom out of the town without the knowledge of the people, and to send him straight to Constantinople. In this sudden way Chrysostom was hurried to the capital, and ordained Bishop of Constantinople on 26 February, 398, in the presence of a great assembly of bishops, by Theophilus, Patriarch of Alexandria, who had been obliged to renounce the idea of securing the appointment of Isidore, his own candidate. The change for Chrysostom was as great as it was unexpected. His new position was not an easy one, placed as he was in the midst of an upstart metropolis, half Western, half Oriental, in the neighbourhood of a court in which luxury and intrigue always played the most prominent parts, and at the head of the clergy composed of most heterogeneous elements, and even (if not canonically, at least practically) at the head of the whole Byzantine episcopate. The first act of the new bishop was to bring about a reconciliation between Flavian and Rome. Constantinople itself soon began to feel the impulse of a new ecclesiastical life.
The necessity for reform was undeniable. Chrysostom began "sweeping the stairs from the top" (Palladius, op. cit., v). He called his oeconomus, and ordered him to reduce the expenses of the episcopal household; he put an end to the frequent banquets, and lived little less strictly than he had formerly lived as a priest and monk. With regard to the clergy, Chrysostom had at first to forbid them to keep in their houses syneisactoe, i.e. women housekeepers who had vowed virginity. He also proceeded against others who, by avarice or luxury, had given scandal. He had even to exclude from the ranks of the clergy two deacons, the one for murder and the other for adultery. Of the monks, too, who were very numerous even at that time at Constantinople, some had preferred to roam about aimlessly and without discipline. Chrysostom confined them to their monasteries. Finally he took care of the ecclesiastical widows. Some of them were living in a worldly manner: he obliged them either to marry again, or to observe the rules of decorum demanded by their state. After the clergy, Chrysostom turned his attention to his flock. As he had done at Antioch, so at Constantinople and with more reason, he frequently preached against the unreasonable extravagances of the rich, and especially against the ridiculous finery in the matter of dress affected by women whose age should have put them beyond such vanities. Some of them, the widows Marsa, Castricia, Eugraphia, known for such preposterous tastes, belonged to the court circle. It seems that the upper classes of Constantinople had not previously been accustomed to such language. Doubtless some felt the rebuke to be intended for themselves, and the offence given was the greater in proportion as the rebuke was the more deserved. On the other hand, the people showed themselves delighted with thesermons of their new bishop, and frequently applauded him in the church (Socrates, Church History VI). They never forgot his care for the poor and miserable, and that in his first year he had built a great hospital with the money he had saved in his household. But Chrysostom had also very intimate friends among the rich and noble classes. The most famous of these was Olympias, widow and deaconess, a relation of Emperor Theodosius, while in the Court itself there was Brison, first usher of Eudoxia, who assisted Chrysostom in instructing his choirs, and always maintained a true friendship for him. The empress herself was at first most friendly towards the new bishop. She followed the religious processions, attended his sermons, and presented silver candlesticks for the use of the churches (Socrates, op. cit., VI, 8; Sozomenus, op. cit., VIII, 8).
Unfortunately, the feelings of amity did not last. At first Eutropius, the former slave, now minister and consul, abused his influence. He deprived some wealthy persons of their property, and prosecuted others whom he suspected of being adversaries of rivals. More than once Chrysostom went himself to the minister (see "Oratio ad Eutropium" in P.G., Chrys. Op., III, 392) to remonstrate with him, and to warn him of the results of his own acts, but without success. Then the above-named ladies, who immediately surrounded the empress, probably did not hide their resentment against the strict bishop. Finally, the empress herself committed an injustice in depriving a widow of her vineyard (Marcus Diac., "Vita Porphyrii", V, no. 37, in P.G., LXV, 1229). Chrysostom interceded for the latter. But Eudoxia showed herself offended. Henceforth there was a certain coolness between the imperial Court and the episcopal palace, which, growing little by little, led to a catastrophe. It is impossible to ascertain exactly at what period this alienation first began; very probably itdated from the beginning of the year 401. But before this state of things became known to the public there happened events of the highest political importance, and Chrysostom, without seeking it, was implicated in them. These were the fall of Eutropius and the revolt of Gainas.
In January, 399, Eutropius, for a reason not exactly known, fell into disgrace. Knowing the feelings of the people and of his personal enemies, he fled to the church. As he had himself attempted to abolish the immunity of the ecclesiastical asylums not long before, the people seemed little disposed to spare him. But Chrysostom interfered, delivering his famous sermon on Eutropius, and the fallen minister was saved for the moment. As, however, he tried to escape during the night, he was seized, exiled, and some time later put to death. Immediately another more exciting and more dangerous event followed. Gainas, one of the imperial generals, had been sent out to subdueTribigild, who had revolted. In the summer of 399 Gainas united openly with Tribigild, and, to restore peace, Arcadius had to submit to the most humiliating conditions. Gainas was named commander-in-chief of the imperial army, and even had Aurelian and Saturninus, two men of the highest rank at Constantinople, delivered over to him. It seems that Chrysostom accepted a mission to Gainas, and that, owing to his intervention, Aurelian and Saturninus were spared by Gainas, and even set at liberty. Soon afterwards, Gainas, who was an Arian Goth, demanded one of the Catholic churches at Constantinople for himself and his soldiers. Again Chrysostom made so energetic an opposition that Gainas yielded. Meanwhile the people of Constantinople had become excited, and in one night several thousand Goths were slain. Gainas however escaped, was defeated, and slain by the Huns. Such was the end within a few years of three consuls of the Byzantine Empire. There is no doubt that Chrysostom's authority had been greatly strengthened by the magnanimity and firmness of character he had shown during all these troubles. It may have been this that augmented the jealousy of those who now governed the empire -- a clique of courtiers, with the empress at their head. These were now joined by new allies issuing from the ecclesiastical ranks and including some provincial bishops -- Severian of Gabala, Antiochus of Ptolemais, and, for some time, Acacius of Beroea -- who preferred the attractions of the capital to residence in their own cities (Socrates, op. cit., VI, 11; Sozomenus, op. cit., VIII, 10). The most intriguing among them was Severian, who flattered himself that he was the rival of Chrysostom in eloquence. But so far nothing had transpired in public. A great change occurred during the absence of Chrysostom for several months from Constantinople. This absence was necessitated by an ecclesiastical affair in Asia Minor, in which he was involved. Following the express invitation of several bishops, Chrysostom, in the first months of 401, had come to Ephesus, where he appointed a new archbishop, and with the consent of the assembled bishops deposed six bishops for simony. After having passed the same sentence on Bishop Gerontius of Nicomedia, he returned to Constantinople.
Meanwhile disagreeable things had happened there. Bishop Severian, to whom Chrysostom seems to have entrusted the performance of some ecclesiastical functions, had entered into open enmity with Serapion, the archdeacon and oeconomus of the cathedral and the episcopal palace. Whatever the real reason may have been, Chrysostom, found the case so serious that he invited Severian to return to his own see. It was solely owing to the personal interference of Eudoxia, whose confidence Serapion possessed, that he was allowed to come back from Chalcedon, whither he had retired. The reconciliation which followed was, at least on the part of Severian, not a sincere one, and the public scandal had excited much ill-feeling. The effects soon became visible. When in the spring of 402, Bishop Porphyrius of Gaza (see Marcus Diac., "Vita Porphyrii", V, ed. Nuth, Bonn, 1897, pp. 11-19) went to the Court at Constantinople to obtain a favour for his diocese, Chrysostom answered that he could do nothing for him, since he was himself in disgrace with the empress. Nevertheless, the party of malcontents were not really dangerous, unless they could find some prominent and unscrupulous leader. Such a person presented himself sooner than might have been expected. It was the well-known Theophilus, Patriarch of Alexandria. He appeared under rather curious circumstances, which in no way foreshadowed the final result. Theophilus, toward the end of the year 402, was summoned by the emperor to Constantinople to apologize before a synod, over which Chrysostom should preside, for several charges, which were brought against him by certain Egyptian monks, especially by the so-called four "tall brothers". The patriarch, their former friend, had suddenly turned against them, and had them persecuted as Origenists (Palladius, "Dialogus", xvi; Socrates, op. cit., VI, 7; Sozomenus, op. cit., VIII, 12).
However, Theophilus was not easily frightened. He had always agents and friends at Constantinople, and knew the state of things and the feelings at the court. He now resolved to take advantage of them. He wrote at once to St. Epiphanius at Cyprus, requesting him to go to Constantinople and prevail upon Chrysostom at to condemn the Origenists. Epiphanius went. But when he found that Theophilus was merely using him for his own purposes, he left the capital, dying on his return in 403. At this time Chrysostom delivered a sermon against the vain luxury of women. It was reported to the empress as though she had been personally alluded to. In this way the ground was prepared. Theophilus at last appeared at Constantinople in June, 403, not alone, as he had been commanded, but with twenty-nine of his suffragan bishops, and, as Palladius (ch. viii) tells us, with a good deal of money and all sorts of gifts. He took his lodgings in one of the imperial palaces, and held conferences with all the adversaries of Chrysostom. Then he retired with his suffragans and seven other bishops to a villa near Constantinople, called epi dryn (see Ubaldi, "La Synodo ad Quercum", Turin, 1902). A long list of the most ridiculous accusations was drawn up against Chrysostom (see Photius, "Bibliotheca", 59, in P.G., CIII, 105-113), who, surrounded by forty-two archbishops and bishops assembled to judge Theophilus in accordance with the orders of the emperor, was now summoned to present himself and apologize. Chrysostom naturally refused to recognize the legality of a synod in which his open enemies were judges. After the third summons Chrysostom, with the consent of the emperor, was declared to be deposed. In order to avoid useless bloodshed, he surrendered himself on the third day to the soldiers who awaited him. But the threats of the excited people, and a sudden accident in the imperial palace, frightened the empress (Palladius, "Dialogus", ix). She feared some punishment from heaven for Chrysostom's exile, and immediately ordered his recall. After some hesitation Chrysostom re-entered the capital amid the great rejoicings of the people. Theophilus and his party saved themselves by flying from Constantinople. Chrysostom's return was in itself a defeat for Eudoxia. When her alarms had gone, her rancour revived. Two months afterwards a silver statue of the empress was unveiled in the square just before the cathedral. The public celebrations which attended this incident, and lasted several days, became so boisterous that the offices in the church were disturbed. Chrysostom complained of this to the prefect of the city, who reported to Eudoxia that the bishop had complained against her statue. This was enough to excite the empress beyond all bounds. She summoned Theophilus and the other bishops to come back and to depose Chrysostom again. The prudent patriarch, however, did not wish to run the same risk a second time. He only wrote to Constantinople that Chrysostom should be condemned for having re-entered his see in opposition to an article of the Synod of Antioch held in the year 341 (an Arian synod). The other bishops had neither the authority nor the courage to give a formal judgment. All they could do was to urge the emperor to sign a new decree of exile. A double attempt on Chrysostom's life failed. On Easter Eve, 404, when all the catechumens were to receive baptism, the adversaries of the bishop, with imperial soldiers, invaded the baptistery and dispersed the whole congregation. At last Arcadius signed the decree, and on 24 June, 404, the soldiers conducted Chrysostom a second time into exile.Exile and death
They had scarcely left Constantinople when a huge conflagration destroyed the cathedral, the senate-house, and other buildings. The followers of the exiled bishop were accused of the crime and prosecuted. In haste Arsacius, an old man, was appointed successor of Chrysostom, but was soon succeeded by the cunning Atticus. Whoever refused to enter into communion with them was punished by confiscation of property and exile. Chrysostom himself was conducted to Cucusus, a secluded and rugged place on the east frontier of Armenia, continually exposed to the invasions of the Isaurians. In the following year he had even to fly for some time to the castle of Arabissus to protect himself from these barbarians. Meanwhile he always maintained a correspondence with his friends and never gave up thehope of return. When the circumstances of his deposition were known in the West, the pope and the Italian bishops declared themselves in his favour. Emperor Honorius and Pope Innocent I endeavoured to summon a new synod, but their legates were imprisoned and then sent home. The pope broke off all communion with the Patriarchs of Alexandria, Antioch (where an enemy of Chrysostom had succeeded Flavian), and Constantinople, until (after the death of Chrysostom) they consented to admit his name into the diptychs of the Church. Finally all hopes for the exiled bishop had vanished. Apparently he was living too long for his adversaries. In the summer, 407, the order was given to carry him to Pithyus, a place at the extreme boundary of the empire, near the Caucasus. One of the two soldiers who had to lead himcaused him all possible sufferings. He was forced to make long marches, was exposed to the rays of the sun, to the rains and the cold of the nights. His body, already weakened by several severe illnesses, finally broke down. On 14 September the party were at Comanan in Pontus. In the morning Chrysostom had asked to rest there on the account of his state of health. In vain; he was forced to continue his march. Very soon he felt so weak that they had to return toComana. Some hours later Chrysostom died. His last words were: Doxa to theo panton eneken (Glory be to God for all things) (Palladius, xi, 38). He was buried at Comana. On 27 January, 438, his body was translated to Constantinople with great pomp, and entombed in the church of the Apostles where Eudoxia had been buried in the year 404 (see Socrates, VII, 45; Constantine Prophyrogen., "Cæremoniale Aul Byz.", II, 92, in P.G., CXII, 1204 B)EWTN
St. John Chrysostom
DOCTOR OF THE CHURCH
EWTN: Feast: September 13
Information:
Feast Day:
September 13
Born:
347, Antioch
Died:
Commana in Pontus, 14 September, 407
Patron of:
Constantinople, education, epilepsy, lecturers, orators, preachers
Doctor of the Church, born at Antioch, c. 347; died at Commana in Pontus, 14 September, 407.
John -- whose surname "Chrysostom" occurs for the first time in the "Constitution" of Pope Vigilius (cf. P.L., LX, 217) in the year 553 -- is generally considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. His natural gifts, as well as exterior circumstances, helped him to become what he was.LifeBoyhood
At the time of Chrysostom's birth, Antioch was the second city of the Eastern part of the Roman Empire. During the whole of the fourth century religious struggles had troubled the empire and had found their echo at Antioch. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch, and the Catholics were themselves separated by the schism between the bishops Meletius and Paulinus. Thus Chrysostom's youth fell in troubled times. His father, Secundus, was an officer of high rank in the Syrian army. On his death soon after the birth of John, Anthusa, his wife, only twenty years of age, took the sole charge of her two children, John and an elder sister. Fortunately she was a woman of intelligence and character. She not only instructed her son in piety, but also sent him to the best schools of Antioch, though with regard to morals and religion many objections could be urged against them. Beside the lectures of Andragatius, a philosopher not otherwise known, Chrysostom followed also those of Libanius, at once the most famous orator of that period and the most tenacious adherent of the declining paganism of Rome. As we may see from the later writings of Chrysostom, he attained then considerable Greek scholarship and classical culture, which he by no means disowned in his later days. His alleged hostility to classical learning is in reality but a misunderstanding ofcertain passages in which he defends the philosophia of Christianity against the myths of the heathen gods, of which the chief defenders in his time were the representatives and teachers of the sophia ellenike (see A. Naegele in "Byzantin. Zeitschrift", XIII, 73-113; Idem, "Chrysostomus und Libanius" in Chrysostomika, I, Rome, 1908, 81-142).Chrysostom as lector and monk
It was a very decisive turning-point in the life of Chrysostom when he met one day (about 367) the bishop Meletius. The earnest, mild, and winning character of this man captivated Chrysostom in such a measure that he soon began to withdraw from classical and profane studies and to devote himself to an ascetic and religious life. He studied Holy Scripture and frequented the sermons of Meletius. About three years later he received Holy Baptism and was ordained lector. But the young cleric, seized by the desire of a more perfect life, soon afterwards entered one of the ascetic societies near Antioch, which was under the spiritual direction of Carterius and especially of the famous Diodorus, later Bishop of Tarsus (see Palladius, "Dialogus", v; Sozomenus, Church History VIII.2). Prayer, manual labour and the study of Holy Scripture were his chief occupations, and we may safely suppose that his first literary works date from this time, for nearly all his earlier writings deal with ascetic and monastic subjects [cf. below Chrysostom writings: (1) "Opuscuia"]. Four years later, Chrysostom resolved to live as an anchorite in one of the caves near Antioch. He remained there two years, but then as his health was quite ruined by indiscreet watchings and fastings in frost and cold, he prudently returned to Antioch to regain his health, and resumed his office as lector in the church.Chrysostom as deacon and priest at Antioch
As the sources of the life of Chrysostom give an incomplete chronology, we can but approximately determine the dates for this Antiochene period. Very probably in the beginning of 381 Meletius made him deacon, just before his own departure to Constantinople, where he died as president of the Second Ecumenical Council. The successor of Meletius was Flavian (concerning whose succession see F. Cavallera, "Le Schime d'Antioche", Paris, 1905). Ties of sympathy and friendship connected Chrysostom with his new bishop. As deacon he had to assist at the liturgical functions, to look after the sick and poor, and was probably charged also in some degree with teaching catechumens. At the same time he continued his literary work, and we may suppose that he composed his most famous book, "On the Priesthood", towards the end of this period (c. 386, see Socrates, Church History VI.3), or at latest in the beginning of his priesthood (c. 387, as Nairn with good reasons puts it, in his edition of "De Sacerd.", xii-xv). There may be some doubt if it was occasioned by a real historical fact, viz., that Chrysostom and his friend Basil were requested to accept bishoprics (c. 372). All the earliest Greek biographers seem not to have taken it in that sense. In the year 386 Chrysostom was ordained priest by Flavian, and from that dates his real importance in ecclesiastical history. His chief task during the next twelve years was that of preaching, which he had to exercise either instead of or with Bishop Flavian. But no doubt the larger part of the popular religious instruction and education devolved upon him. The earliest notable occasion which showed his power of speaking and his great authority was the Lent of 387, when he delivered his sermons "On the Statues" (P.G., XLVIII, 15, xxx.). The people of Antioch, excited by the levy of new taxes, had thrown down the statues of Emperor Theodosius. In the panic and fear of punishment which followed, Chrysostom delivered a series of twenty or twenty-one (the nineteenth is probably not authentic) sermons, full of vigour, consolatory, exhortative, tranquilizing, until Flavian, the bishop, brought back from Constantinople the emperor's pardon. But the usual preaching of Chrysostom consisted in consecutive explanations of Holy Scripture. To that custom, unhappily no longer in use, we owe his famous and magnificent commentaries, which offer us such an inexhaustible treasure of dogmatic, moral, and historical knowledge of the transition from the fourth to the fifth century. These years, 386-98, were the period of the greatest theological productivity of Chrysostom, a period which alone would have assured him for ever a place among the first Doctors of the Church. A sign of this may be seen in the fact that in the year 392 St. Jerome already accorded to the preacher of Antioch a place among his Viri illustres ("De Viris ill.", 129, in P.L., XXIII, 754), referring expressly to the great and successful activity of Chrysostom as a theological writer. From this same fact we may infer that during this time his fame had spread far beyond the limits of Antioch, and that he was well known in the Byzantine Empire, especially in the capital.St. Chrysostom as bishop of Constantinople
In the ordinary course of things Chrysostom might have become the successor of Flavian at Antioch. But on 27 September 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital, openly or in secret, for the vacant see. After some months it was known, to the great disappointment of the competitors, that Emperor Areadius, at the suggestion of his minister Eutropius, had sent to the Prefect of Antioch to call John Chrysostom out of the town without the knowledge of the people, and to send him straight to Constantinople. In this sudden way Chrysostom was hurried to the capital, and ordained Bishop of Constantinople on 26 February, 398, in the presence of a great assembly of bishops, by Theophilus, Patriarch of Alexandria, who had been obliged to renounce the idea of securing the appointment of Isidore, his own candidate. The change for Chrysostom was as great as it was unexpected. His new position was not an easy one, placed as he was in the midst of an upstart metropolis, half Western, half Oriental, in the neighbourhood of a court in which luxury and intrigue always played the most prominent parts, and at the head of the clergy composed of most heterogeneous elements, and even (if not canonically, at least practically) at the head of the whole Byzantine episcopate. The first act of the new bishop was to bring about a reconciliation between Flavian and Rome. Constantinople itself soon began to feel the impulse of a new ecclesiastical life.
The necessity for reform was undeniable. Chrysostom began "sweeping the stairs from the top" (Palladius, op. cit., v). He called his oeconomus, and ordered him to reduce the expenses of the episcopal household; he put an end to the frequent banquets, and lived little less strictly than he had formerly lived as a priest and monk. With regard to the clergy, Chrysostom had at first to forbid them to keep in their houses syneisactoe, i.e. women housekeepers who had vowed virginity. He also proceeded against others who, by avarice or luxury, had given scandal. He had even to exclude from the ranks of the clergy two deacons, the one for murder and the other for adultery. Of the monks, too, who were very numerous even at that time at Constantinople, some had preferred to roam about aimlessly and without discipline. Chrysostom confined them to their monasteries. Finally he took care of the ecclesiastical widows. Some of them were living in a worldly manner: he obliged them either to marry again, or to observe the rules of decorum demanded by their state. After the clergy, Chrysostom turned his attention to his flock. As he had done at Antioch, so at Constantinople and with more reason, he frequently preached against the unreasonable extravagances of the rich, and especially against the ridiculous finery in the matter of dress affected by women whose age should have put them beyond such vanities. Some of them, the widows Marsa, Castricia, Eugraphia, known for such preposterous tastes, belonged to the court circle. It seems that the upper classes of Constantinople had not previously been accustomed to such language. Doubtless some felt the rebuke to be intended for themselves, and the offence given was the greater in proportion as the rebuke was the more deserved. On the other hand, the people showed themselves delighted with thesermons of their new bishop, and frequently applauded him in the church (Socrates, Church History VI). They never forgot his care for the poor and miserable, and that in his first year he had built a great hospital with the money he had saved in his household. But Chrysostom had also very intimate friends among the rich and noble classes. The most famous of these was Olympias, widow and deaconess, a relation of Emperor Theodosius, while in the Court itself there was Brison, first usher of Eudoxia, who assisted Chrysostom in instructing his choirs, and always maintained a true friendship for him. The empress herself was at first most friendly towards the new bishop. She followed the religious processions, attended his sermons, and presented silver candlesticks for the use of the churches (Socrates, op. cit., VI, 8; Sozomenus, op. cit., VIII, 8).
Unfortunately, the feelings of amity did not last. At first Eutropius, the former slave, now minister and consul, abused his influence. He deprived some wealthy persons of their property, and prosecuted others whom he suspected of being adversaries of rivals. More than once Chrysostom went himself to the minister (see "Oratio ad Eutropium" in P.G., Chrys. Op., III, 392) to remonstrate with him, and to warn him of the results of his own acts, but without success. Then the above-named ladies, who immediately surrounded the empress, probably did not hide their resentment against the strict bishop. Finally, the empress herself committed an injustice in depriving a widow of her vineyard (Marcus Diac., "Vita Porphyrii", V, no. 37, in P.G., LXV, 1229). Chrysostom interceded for the latter. But Eudoxia showed herself offended. Henceforth there was a certain coolness between the imperial Court and the episcopal palace, which, growing little by little, led to a catastrophe. It is impossible to ascertain exactly at what period this alienation first began; very probably itdated from the beginning of the year 401. But before this state of things became known to the public there happened events of the highest political importance, and Chrysostom, without seeking it, was implicated in them. These were the fall of Eutropius and the revolt of Gainas.
In January, 399, Eutropius, for a reason not exactly known, fell into disgrace. Knowing the feelings of the people and of his personal enemies, he fled to the church. As he had himself attempted to abolish the immunity of the ecclesiastical asylums not long before, the people seemed little disposed to spare him. But Chrysostom interfered, delivering his famous sermon on Eutropius, and the fallen minister was saved for the moment. As, however, he tried to escape during the night, he was seized, exiled, and some time later put to death. Immediately another more exciting and more dangerous event followed. Gainas, one of the imperial generals, had been sent out to subdueTribigild, who had revolted. In the summer of 399 Gainas united openly with Tribigild, and, to restore peace, Arcadius had to submit to the most humiliating conditions. Gainas was named commander-in-chief of the imperial army, and even had Aurelian and Saturninus, two men of the highest rank at Constantinople, delivered over to him. It seems that Chrysostom accepted a mission to Gainas, and that, owing to his intervention, Aurelian and Saturninus were spared by Gainas, and even set at liberty. Soon afterwards, Gainas, who was an Arian Goth, demanded one of the Catholic churches at Constantinople for himself and his soldiers. Again Chrysostom made so energetic an opposition that Gainas yielded. Meanwhile the people of Constantinople had become excited, and in one night several thousand Goths were slain. Gainas however escaped, was defeated, and slain by the Huns. Such was the end within a few years of three consuls of the Byzantine Empire. There is no doubt that Chrysostom's authority had been greatly strengthened by the magnanimity and firmness of character he had shown during all these troubles. It may have been this that augmented the jealousy of those who now governed the empire -- a clique of courtiers, with the empress at their head. These were now joined by new allies issuing from the ecclesiastical ranks and including some provincial bishops -- Severian of Gabala, Antiochus of Ptolemais, and, for some time, Acacius of Beroea -- who preferred the attractions of the capital to residence in their own cities (Socrates, op. cit., VI, 11; Sozomenus, op. cit., VIII, 10). The most intriguing among them was Severian, who flattered himself that he was the rival of Chrysostom in eloquence. But so far nothing had transpired in public. A great change occurred during the absence of Chrysostom for several months from Constantinople. This absence was necessitated by an ecclesiastical affair in Asia Minor, in which he was involved. Following the express invitation of several bishops, Chrysostom, in the first months of 401, had come to Ephesus, where he appointed a new archbishop, and with the consent of the assembled bishops deposed six bishops for simony. After having passed the same sentence on Bishop Gerontius of Nicomedia, he returned to Constantinople.
Meanwhile disagreeable things had happened there. Bishop Severian, to whom Chrysostom seems to have entrusted the performance of some ecclesiastical functions, had entered into open enmity with Serapion, the archdeacon and oeconomus of the cathedral and the episcopal palace. Whatever the real reason may have been, Chrysostom, found the case so serious that he invited Severian to return to his own see. It was solely owing to the personal interference of Eudoxia, whose confidence Serapion possessed, that he was allowed to come back from Chalcedon, whither he had retired. The reconciliation which followed was, at least on the part of Severian, not a sincere one, and the public scandal had excited much ill-feeling. The effects soon became visible. When in the spring of 402, Bishop Porphyrius of Gaza (see Marcus Diac., "Vita Porphyrii", V, ed. Nuth, Bonn, 1897, pp. 11-19) went to the Court at Constantinople to obtain a favour for his diocese, Chrysostom answered that he could do nothing for him, since he was himself in disgrace with the empress. Nevertheless, the party of malcontents were not really dangerous, unless they could find some prominent and unscrupulous leader. Such a person presented himself sooner than might have been expected. It was the well-known Theophilus, Patriarch of Alexandria. He appeared under rather curious circumstances, which in no way foreshadowed the final result. Theophilus, toward the end of the year 402, was summoned by the emperor to Constantinople to apologize before a synod, over which Chrysostom should preside, for several charges, which were brought against him by certain Egyptian monks, especially by the so-called four "tall brothers". The patriarch, their former friend, had suddenly turned against them, and had them persecuted as Origenists (Palladius, "Dialogus", xvi; Socrates, op. cit., VI, 7; Sozomenus, op. cit., VIII, 12).
However, Theophilus was not easily frightened. He had always agents and friends at Constantinople, and knew the state of things and the feelings at the court. He now resolved to take advantage of them. He wrote at once to St. Epiphanius at Cyprus, requesting him to go to Constantinople and prevail upon Chrysostom at to condemn the Origenists. Epiphanius went. But when he found that Theophilus was merely using him for his own purposes, he left the capital, dying on his return in 403. At this time Chrysostom delivered a sermon against the vain luxury of women. It was reported to the empress as though she had been personally alluded to. In this way the ground was prepared. Theophilus at last appeared at Constantinople in June, 403, not alone, as he had been commanded, but with twenty-nine of his suffragan bishops, and, as Palladius (ch. viii) tells us, with a good deal of money and all sorts of gifts. He took his lodgings in one of the imperial palaces, and held conferences with all the adversaries of Chrysostom. Then he retired with his suffragans and seven other bishops to a villa near Constantinople, called epi dryn (see Ubaldi, "La Synodo ad Quercum", Turin, 1902). A long list of the most ridiculous accusations was drawn up against Chrysostom (see Photius, "Bibliotheca", 59, in P.G., CIII, 105-113), who, surrounded by forty-two archbishops and bishops assembled to judge Theophilus in accordance with the orders of the emperor, was now summoned to present himself and apologize. Chrysostom naturally refused to recognize the legality of a synod in which his open enemies were judges. After the third summons Chrysostom, with the consent of the emperor, was declared to be deposed. In order to avoid useless bloodshed, he surrendered himself on the third day to the soldiers who awaited him. But the threats of the excited people, and a sudden accident in the imperial palace, frightened the empress (Palladius, "Dialogus", ix). She feared some punishment from heaven for Chrysostom's exile, and immediately ordered his recall. After some hesitation Chrysostom re-entered the capital amid the great rejoicings of the people. Theophilus and his party saved themselves by flying from Constantinople. Chrysostom's return was in itself a defeat for Eudoxia. When her alarms had gone, her rancour revived. Two months afterwards a silver statue of the empress was unveiled in the square just before the cathedral. The public celebrations which attended this incident, and lasted several days, became so boisterous that the offices in the church were disturbed. Chrysostom complained of this to the prefect of the city, who reported to Eudoxia that the bishop had complained against her statue. This was enough to excite the empress beyond all bounds. She summoned Theophilus and the other bishops to come back and to depose Chrysostom again. The prudent patriarch, however, did not wish to run the same risk a second time. He only wrote to Constantinople that Chrysostom should be condemned for having re-entered his see in opposition to an article of the Synod of Antioch held in the year 341 (an Arian synod). The other bishops had neither the authority nor the courage to give a formal judgment. All they could do was to urge the emperor to sign a new decree of exile. A double attempt on Chrysostom's life failed. On Easter Eve, 404, when all the catechumens were to receive baptism, the adversaries of the bishop, with imperial soldiers, invaded the baptistery and dispersed the whole congregation. At last Arcadius signed the decree, and on 24 June, 404, the soldiers conducted Chrysostom a second time into exile.Exile and death
They had scarcely left Constantinople when a huge conflagration destroyed the cathedral, the senate-house, and other buildings. The followers of the exiled bishop were accused of the crime and prosecuted. In haste Arsacius, an old man, was appointed successor of Chrysostom, but was soon succeeded by the cunning Atticus. Whoever refused to enter into communion with them was punished by confiscation of property and exile. Chrysostom himself was conducted to Cucusus, a secluded and rugged place on the east frontier of Armenia, continually exposed to the invasions of the Isaurians. In the following year he had even to fly for some time to the castle of Arabissus to protect himself from these barbarians. Meanwhile he always maintained a correspondence with his friends and never gave up thehope of return. When the circumstances of his deposition were known in the West, the pope and the Italian bishops declared themselves in his favour. Emperor Honorius and Pope Innocent I endeavoured to summon a new synod, but their legates were imprisoned and then sent home. The pope broke off all communion with the Patriarchs of Alexandria, Antioch (where an enemy of Chrysostom had succeeded Flavian), and Constantinople, until (after the death of Chrysostom) they consented to admit his name into the diptychs of the Church. Finally all hopes for the exiled bishop had vanished. Apparently he was living too long for his adversaries. In the summer, 407, the order was given to carry him to Pithyus, a place at the extreme boundary of the empire, near the Caucasus. One of the two soldiers who had to lead himcaused him all possible sufferings. He was forced to make long marches, was exposed to the rays of the sun, to the rains and the cold of the nights. His body, already weakened by several severe illnesses, finally broke down. On 14 September the party were at Comanan in Pontus. In the morning Chrysostom had asked to rest there on the account of his state of health. In vain; he was forced to continue his march. Very soon he felt so weak that they had to return toComana. Some hours later Chrysostom died. His last words were: Doxa to theo panton eneken (Glory be to God for all things) (Palladius, xi, 38). He was buried at Comana. On 27 January, 438, his body was translated to Constantinople with great pomp, and entombed in the church of the Apostles where Eudoxia had been buried in the year 404 (see Socrates, VII, 45; Constantine Prophyrogen., "Cæremoniale Aul Byz.", II, 92, in P.G., CXII, 1204 B)EWTN
Today's Mass Readings and Video : Sat. September 12, 2015
Saturday of the Twenty-third Week in Ordinary Time
Lectionary: 442
Reading 11 TM 1:15-17
Beloved:
This saying is trustworthy and deserves full acceptance:
Christ Jesus came into the world to save sinners.
Of these I am the foremost.
But for that reason I was mercifully treated,
so that in me, as the foremost,
Christ Jesus might display all his patience as an example
for those who would come to believe in him for everlasting life.
To the king of ages, incorruptible, invisible, the only God,
honor and glory forever and ever. Amen.
Beloved:
This saying is trustworthy and deserves full acceptance:
Christ Jesus came into the world to save sinners.
Of these I am the foremost.
But for that reason I was mercifully treated,
so that in me, as the foremost,
Christ Jesus might display all his patience as an example
for those who would come to believe in him for everlasting life.
To the king of ages, incorruptible, invisible, the only God,
honor and glory forever and ever. Amen.
This saying is trustworthy and deserves full acceptance:
Christ Jesus came into the world to save sinners.
Of these I am the foremost.
But for that reason I was mercifully treated,
so that in me, as the foremost,
Christ Jesus might display all his patience as an example
for those who would come to believe in him for everlasting life.
To the king of ages, incorruptible, invisible, the only God,
honor and glory forever and ever. Amen.
Responsorial PsalmPS 113:1B-2, 3-4, 5 AND 6-7
R. (2) Blessed be the name of the Lord for ever.
Praise, you servants of the LORD,
praise the name of the LORD.
Blessed be the name of the LORD
both now and forever.
R. Blessed be the name of the Lord for ever.
From the rising to the setting of the sun
is the name of the LORD to be praised.
High above all nations is the LORD;
above the heavens is his glory.
R. Blessed be the name of the Lord for ever.
Who is like the LORD, our God,
and looks upon the heavens and the earth below?
He raises up the lowly from the dust;
from the dunghill he lifts up the poor.
R. Blessed be the name of the Lord for ever.
R. (2) Blessed be the name of the Lord for ever.
Praise, you servants of the LORD,
praise the name of the LORD.
Blessed be the name of the LORD
both now and forever.
R. Blessed be the name of the Lord for ever.
From the rising to the setting of the sun
is the name of the LORD to be praised.
High above all nations is the LORD;
above the heavens is his glory.
R. Blessed be the name of the Lord for ever.
Who is like the LORD, our God,
and looks upon the heavens and the earth below?
He raises up the lowly from the dust;
from the dunghill he lifts up the poor.
R. Blessed be the name of the Lord for ever.
Praise, you servants of the LORD,
praise the name of the LORD.
Blessed be the name of the LORD
both now and forever.
R. Blessed be the name of the Lord for ever.
From the rising to the setting of the sun
is the name of the LORD to be praised.
High above all nations is the LORD;
above the heavens is his glory.
R. Blessed be the name of the Lord for ever.
Who is like the LORD, our God,
and looks upon the heavens and the earth below?
He raises up the lowly from the dust;
from the dunghill he lifts up the poor.
R. Blessed be the name of the Lord for ever.
AlleluiaJN 14:23
R. Alleluia, alleluia.
Whover loves me will keep my word,
and my Father will love him,
and we will come to him.
R. Alleluia, alleluia.
R. Alleluia, alleluia.
Whover loves me will keep my word,
and my Father will love him,
and we will come to him.
R. Alleluia, alleluia.
Whover loves me will keep my word,
and my Father will love him,
and we will come to him.
R. Alleluia, alleluia.
GospelLK 6:43-49
Jesus said to his disciples:
“A good tree does not bear rotten fruit,
nor does a rotten tree bear good fruit.
For every tree is known by its own fruit.
For people do not pick figs from thornbushes,
nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good,
but an evil person out of a store of evil produces evil;
for from the fullness of the heart the mouth speaks.
“Why do you call me, ‘Lord, Lord,’ but not do what I command?
I will show you what someone is like who comes to me,
listens to my words, and acts on them.
That one is like a man building a house,
who dug deeply and laid the foundation on rock;
when the flood came, the river burst against that house
but could not shake it because it had been well built.
But the one who listens and does not act
is like a person who built a house on the ground
without a foundation.
When the river burst against it,
it collapsed at once and was completely destroyed.”
Jesus said to his disciples:
“A good tree does not bear rotten fruit,
nor does a rotten tree bear good fruit.
For every tree is known by its own fruit.
For people do not pick figs from thornbushes,
nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good,
but an evil person out of a store of evil produces evil;
for from the fullness of the heart the mouth speaks.
“Why do you call me, ‘Lord, Lord,’ but not do what I command?
I will show you what someone is like who comes to me,
listens to my words, and acts on them.
That one is like a man building a house,
who dug deeply and laid the foundation on rock;
when the flood came, the river burst against that house
but could not shake it because it had been well built.
But the one who listens and does not act
is like a person who built a house on the ground
without a foundation.
When the river burst against it,
it collapsed at once and was completely destroyed.”
“A good tree does not bear rotten fruit,
nor does a rotten tree bear good fruit.
For every tree is known by its own fruit.
For people do not pick figs from thornbushes,
nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good,
but an evil person out of a store of evil produces evil;
for from the fullness of the heart the mouth speaks.
“Why do you call me, ‘Lord, Lord,’ but not do what I command?
I will show you what someone is like who comes to me,
listens to my words, and acts on them.
That one is like a man building a house,
who dug deeply and laid the foundation on rock;
when the flood came, the river burst against that house
but could not shake it because it had been well built.
But the one who listens and does not act
is like a person who built a house on the ground
without a foundation.
When the river burst against it,
it collapsed at once and was completely destroyed.”
Saint September 12 : Holy Name of Mary - #MotherofJesus
by Mark Alessio Edited from Mark Alessio: In 1513, a feast of "The Holy Name of Mary" was granted by Papal indult [Pope Julius II] to the diocese of Cuenta in Spain. It was assigned with proper Office on September 15, the octave day of Our Lady's Nativity. With the reform of the Breviary undertaken by Pope St. Pius V, the feast was abolished, only to be reinstituted by his successor, Pope Sixtus V, who changed the date to September 17. From there, the feast spread to the Archdiocese of Toledo [1622] and, eventually, to all of Spain and to the Kingdom of Naples [1671].
Throughout this time, permission to celebrate the feast was given to various religious orders in a prudent manner as has been the custom throughout Church history regarding feast-days, their dates, offices, liturgical expression, etc. However, this Feast of the Holy Name of Mary would one day be joyfully extended to the Universal Church, and this on account of rather dramatic circumstances involving one of Poland's great military heroes, John Sobieski [1629-1696].
While acting as field-marshal under King John Casimir, Sobieski had raised a force of 8,000 men and enough provisions to withstand a siege of Cossacks and Tartars, who were forced to retire unsuccessfully and at a loss. In 1672, under the reign of Michael Wisniowiecki, Sobieski engaged and defeated the Turkish army, who lost 20,000 men at Chocim.
"To the same Heavenly Queen, on Clear Mountain, the illustrious John Sobieski, whose eminent valor freed Christianity from the attacks of its old enemies, confided himself."
[Letter, Cum iam lustri abeat, 1951]
In September, the men joined with the German troops under John George, Elector of Saxony, and Prince Charles of Lorraine. On the eighth day of the month, the Feast of the Nativity of Mary, Sobieski prepared himself for the ensuing conflict by the reception of Holy Communion.
Battle was engaged before the walls of Vienna on September 12, 1683, with Sobieski seemingly put to flight by "the fierce Turkish forces. However, this retreat was a minor setback only. The Hussars renewed their assault and charged the Turks, this time sending the enemy into a retreat. The combat raged on, until Sobieski finally stormed the enemy camp. The Turkish forces were routed, Vienna was saved, and Sobieski sent the "Standard of the Prophet" to Pope Innocent XI along with the good news. In a letter to the Pontiff, Sobieski summed up his victory in these words: Veni, vidi, Deus vicit -----"I came, I saw, God conquered!" To commemorate this glorious victory, and render thanksgiving to God and honor to Our Lady for their solicitude in the struggle, Pope Innocent XI extended "The Feast of the Holy Name of Mary" to the Universal Church. Although the feast was originally celebrated on the Sunday after the Nativity of Mary, Pope St. Pius X [+1914] decreed that it be celebrated on September 12, in honor of the victory of the Catholic forces under John Sobieski. The history of this feast reminds us in some ways of that of "Our Lady of the Rosary," which was instituted to celebrate and commemorate the victory of the Catholic forces over the Turkish navy at the Battle of Lepanto in 1571: "And thus Christ's faithful warriors, prepared to sacrifice their life and blood for the welfare of their Faith and their country, proceeded undauntedly to meet their foe near the Gulf of Corinth; while those who were unable to join them formed a band of pious supplicants, who called on Mary and, as one, saluted Her again and again in the words of the Rosary, imploring Her to grant victory to their companions engaged in battle. Our sovereign Lady did grant Her aid." [Pope Leo XIII, Supremi Apostolatus, 1883]
Pondering the Meaning of "Mary"
In Hebrew, the name Mary is Miriam. In Our Lady's time, Aramaic was the spoken language, and the form of the name then in use was Mariam. Derived from the root, merur, the name signifies "bitterness."
Miryam was the name of the sister of Moses; and the ancient rabbinical scholars perceiving in it a symbol of the slavery of the Israelites at the hands of the Egyptians, held that Miryam was given this name because she was born during the time of the oppression of her people.
Miryam, the sister of Moses is a "type" of the Blessed Virgin. Miryam was a prophetess who sang a canticle of thanksgiving after the safe crossing of the Red Sea and the destruction of Pharaoh's army; Mary prophesied in Her Magnificat that all generations would honor Her, and She sang of how God would topple the proud and raise the lowly. Miryam supported her brother, Moses, the liberator of his people; as the Co-Redemptrix who united Her sufferings to those of the One Mediator on Calvary, Mary labored alongside the Redeemer, the true Liberator of His people. Just as Jesus was the "antitype" [i.e., fulfillment] of Moses, so was Our Lady the "antitype" of Miryam.
by Mark Alessio Edited from Mark Alessio: In 1513, a feast of "The Holy Name of Mary" was granted by Papal indult [Pope Julius II] to the diocese of Cuenta in Spain. It was assigned with proper Office on September 15, the octave day of Our Lady's Nativity. With the reform of the Breviary undertaken by Pope St. Pius V, the feast was abolished, only to be reinstituted by his successor, Pope Sixtus V, who changed the date to September 17. From there, the feast spread to the Archdiocese of Toledo [1622] and, eventually, to all of Spain and to the Kingdom of Naples [1671].Throughout this time, permission to celebrate the feast was given to various religious orders in a prudent manner as has been the custom throughout Church history regarding feast-days, their dates, offices, liturgical expression, etc. However, this Feast of the Holy Name of Mary would one day be joyfully extended to the Universal Church, and this on account of rather dramatic circumstances involving one of Poland's great military heroes, John Sobieski [1629-1696].
While acting as field-marshal under King John Casimir, Sobieski had raised a force of 8,000 men and enough provisions to withstand a siege of Cossacks and Tartars, who were forced to retire unsuccessfully and at a loss. In 1672, under the reign of Michael Wisniowiecki, Sobieski engaged and defeated the Turkish army, who lost 20,000 men at Chocim.
"To the same Heavenly Queen, on Clear Mountain, the illustrious John Sobieski, whose eminent valor freed Christianity from the attacks of its old enemies, confided himself."
[Letter, Cum iam lustri abeat, 1951]
In September, the men joined with the German troops under John George, Elector of Saxony, and Prince Charles of Lorraine. On the eighth day of the month, the Feast of the Nativity of Mary, Sobieski prepared himself for the ensuing conflict by the reception of Holy Communion.
Battle was engaged before the walls of Vienna on September 12, 1683, with Sobieski seemingly put to flight by "the fierce Turkish forces. However, this retreat was a minor setback only. The Hussars renewed their assault and charged the Turks, this time sending the enemy into a retreat. The combat raged on, until Sobieski finally stormed the enemy camp. The Turkish forces were routed, Vienna was saved, and Sobieski sent the "Standard of the Prophet" to Pope Innocent XI along with the good news. In a letter to the Pontiff, Sobieski summed up his victory in these words: Veni, vidi, Deus vicit -----"I came, I saw, God conquered!" To commemorate this glorious victory, and render thanksgiving to God and honor to Our Lady for their solicitude in the struggle, Pope Innocent XI extended "The Feast of the Holy Name of Mary" to the Universal Church. Although the feast was originally celebrated on the Sunday after the Nativity of Mary, Pope St. Pius X [+1914] decreed that it be celebrated on September 12, in honor of the victory of the Catholic forces under John Sobieski. The history of this feast reminds us in some ways of that of "Our Lady of the Rosary," which was instituted to celebrate and commemorate the victory of the Catholic forces over the Turkish navy at the Battle of Lepanto in 1571: "And thus Christ's faithful warriors, prepared to sacrifice their life and blood for the welfare of their Faith and their country, proceeded undauntedly to meet their foe near the Gulf of Corinth; while those who were unable to join them formed a band of pious supplicants, who called on Mary and, as one, saluted Her again and again in the words of the Rosary, imploring Her to grant victory to their companions engaged in battle. Our sovereign Lady did grant Her aid." [Pope Leo XIII, Supremi Apostolatus, 1883]
Pondering the Meaning of "Mary"
In Hebrew, the name Mary is Miriam. In Our Lady's time, Aramaic was the spoken language, and the form of the name then in use was Mariam. Derived from the root, merur, the name signifies "bitterness."
Miryam was the name of the sister of Moses; and the ancient rabbinical scholars perceiving in it a symbol of the slavery of the Israelites at the hands of the Egyptians, held that Miryam was given this name because she was born during the time of the oppression of her people.
Miryam, the sister of Moses is a "type" of the Blessed Virgin. Miryam was a prophetess who sang a canticle of thanksgiving after the safe crossing of the Red Sea and the destruction of Pharaoh's army; Mary prophesied in Her Magnificat that all generations would honor Her, and She sang of how God would topple the proud and raise the lowly. Miryam supported her brother, Moses, the liberator of his people; as the Co-Redemptrix who united Her sufferings to those of the One Mediator on Calvary, Mary labored alongside the Redeemer, the true Liberator of His people. Just as Jesus was the "antitype" [i.e., fulfillment] of Moses, so was Our Lady the "antitype" of Miryam.
Sunday Mass Online : Sun. September 13, 2015 - 24th in Ordinary Time
Twenty-fourth Sunday in Ordinary Time
Lectionary: 131
Reading 1IS 50:5-9A
The Lord GOD opens my ear that I may hear;
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
He is near who upholds my right;
if anyone wishes to oppose me,
let us appear together.
Who disputes my right?
Let that man confront me.
See, the Lord GOD is my help;
who will prove me wrong?
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
He is near who upholds my right;
if anyone wishes to oppose me,
let us appear together.
Who disputes my right?
Let that man confront me.
See, the Lord GOD is my help;
who will prove me wrong?
Responsorial PsalmPS 116:1-2, 3-4, 5-6, 8-9
R. (9) I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
I love the LORD because he has heard
my voice in supplication,
Because he has inclined his ear to me
the day I called.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
The cords of death encompassed me;
the snares of the netherworld seized upon me;
I fell into distress and sorrow,
And I called upon the name of the LORD,
“O LORD, save my life!”
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
Gracious is the LORD and just;
yes, our God is merciful.
The LORD keeps the little ones;
I was brought low, and he saved me.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
For he has freed my soul from death,
my eyes from tears, my feet from stumbling.
I shall walk before the Lord
in the land of the living.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
or:
R. Alleluia.
I love the LORD because he has heard
my voice in supplication,
Because he has inclined his ear to me
the day I called.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
The cords of death encompassed me;
the snares of the netherworld seized upon me;
I fell into distress and sorrow,
And I called upon the name of the LORD,
“O LORD, save my life!”
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
Gracious is the LORD and just;
yes, our God is merciful.
The LORD keeps the little ones;
I was brought low, and he saved me.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
For he has freed my soul from death,
my eyes from tears, my feet from stumbling.
I shall walk before the Lord
in the land of the living.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
Reading 2JAS 2:14-18
What good is it, my brothers and sisters,
if someone says he has faith but does not have works?
Can that faith save him?
If a brother or sister has nothing to wear
and has no food for the day,
and one of you says to them,
“Go in peace, keep warm, and eat well, ”
but you do not give them the necessities of the body,
what good is it?
So also faith of itself,
if it does not have works, is dead.
Indeed someone might say,
“You have faith and I have works.”
Demonstrate your faith to me without works,
and I will demonstrate my faith to you from my works.
May I never boast except in the cross of our Lord
through which the world has been crucified to me and I to the world.
R. Alleluia, alleluia.
for the villages of Caesarea Philippi.
Along the way he asked his disciples,
“Who do people say that I am?”
They said in reply,
“John the Baptist, others Elijah,
still others one of the prophets.”
And he asked them,
“But who do you say that I am?”
Peter said to him in reply,
“You are the Christ.”
Then he warned them not to tell anyone about him.
He began to teach them
that the Son of Man must suffer greatly
and be rejected by the elders, the chief priests, and the scribes,
and be killed, and rise after three days.
He spoke this openly.
Then Peter took him aside and began to rebuke him.
At this he turned around and, looking at his disciples,
rebuked Peter and said, “Get behind me, Satan.
You are thinking not as God does, but as human beings do.”
He summoned the crowd with his disciples and said to them,
“Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake
and that of the gospel will save it.”
if someone says he has faith but does not have works?
Can that faith save him?
If a brother or sister has nothing to wear
and has no food for the day,
and one of you says to them,
“Go in peace, keep warm, and eat well, ”
but you do not give them the necessities of the body,
what good is it?
So also faith of itself,
if it does not have works, is dead.
Indeed someone might say,
“You have faith and I have works.”
Demonstrate your faith to me without works,
and I will demonstrate my faith to you from my works.
AlleluiaGAL 6:14
R. Alleluia, alleluia.May I never boast except in the cross of our Lord
through which the world has been crucified to me and I to the world.
R. Alleluia, alleluia.
GospelMK 8:27-35
Jesus and his disciples set outfor the villages of Caesarea Philippi.
Along the way he asked his disciples,
“Who do people say that I am?”
They said in reply,
“John the Baptist, others Elijah,
still others one of the prophets.”
And he asked them,
“But who do you say that I am?”
Peter said to him in reply,
“You are the Christ.”
Then he warned them not to tell anyone about him.
He began to teach them
that the Son of Man must suffer greatly
and be rejected by the elders, the chief priests, and the scribes,
and be killed, and rise after three days.
He spoke this openly.
Then Peter took him aside and began to rebuke him.
At this he turned around and, looking at his disciples,
rebuked Peter and said, “Get behind me, Satan.
You are thinking not as God does, but as human beings do.”
He summoned the crowd with his disciples and said to them,
“Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake
and that of the gospel will save it.”
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