2015
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07-09-2015 - Year XXII - Num. 150
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Summary | ||||
| - The Pope praises the synodality of the Church in Portugal | ||||
| - We cannot remain indifferent to those who suffer as a result of war and violence | ||||
| - God is not closed in on Himself, but opens up to humanity | ||||
| - Appeal to the dioceses of Europe to welcome refugee families | ||||
| - The Holy Father receives the “Cells of evangelisation” | ||||
| - Cardinal Fernando Sturla, Pope's special envoy to the Fifth National Eucharistic Congress of Bolivia | ||||
| - Audiences | ||||
| - Other Pontifical Acts | ||||
- Press conference on Pope Francis' two new Motu proprio on the reform of canonical procedure for marriage annulment
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| The Pope praises the synodality of the Church in Portugal Vatican City, 7 September 2015 (VIS) – This morning the Holy Father received in audience the bishops of the Portuguese Episcopal Conference, at the end of their “ad Limina” visit, and subsequently handed them a written discourse in which he praises, among other things, the growth of synodality as a style of pastoral life in the country's particular Churches and various initiatives including the general enquiry on the beliefs and faith of the Portuguese people, the first response to which is the Note “Promoting pastoral renewal in the Church in Portugal” (April 2013). The Pope also emphasised that the five-yearly reports of the bishops suggest that the Church in Portugal has more positive than negative aspects and lives serenely, guided by common sense, and is listened to by the majority of the population and national institutions, even though her voice is not always followed. The people are hospitable, generous, religious and peace-loving, and the episcopate is fraternally united. The priests are well-prepared both spiritually and culturally, and consecrated persons are faithful to the charism of their founders, while the laity expresses in the world the effective presence of the Church. However, the Pope notes the abandonment of Christian practice by young people after their confirmation, precisely at an age at which they take up the reins of future life, and asked if this is perhaps due to a failure of catechesis to grow with them and to respond to their questions and concerns. He therefore invites the bishops to rethink the question of a global catechetical path covering different ages and offers them encouragement, recalling that the Lord assures His constant presence and His infallible assistance to the Church. |
| We cannot remain indifferent to those who suffer as a result of war and violence Vatican City, September 2015 (VIS) – “Peace is always possible – religions and cultures in dialogue” is the title of the 28th International Meeting for Peace, organised by the Sant'Egidio Community. Twenty years after the end of the war in the Balkans, it is being held this year in Tirana, Albania from 6 to 8 September. The Meetings follow the trail of St. John Paul II who attended the first in 1986 in Assisi, Italy. Below are extensive extracts of the Holy Father's message to participants, dated 29 August 2015, memory of the martyrdom of St. John the Baptist. “As historical contexts change and peoples are called upon to face profound and at times dramatic transformations, we are increasingly aware of the need for the followers of different religions to meet, to engage in dialogue, to journey together and to collaborate for peace, in that 'spirit of Assisi' that refers to the luminous witness of St. Francis”. “This year you have chosen to visit Tirana, the capital of a country that has become a symbol of the peaceful cohabitation of different religions, after a long history of suffering. … I wished to choose Albania as the first European country to visit, precisely to encourage the path of peaceful coexistence after the tragic persecutions suffered by Albanian believers during the last century. The long list of martyrs still speaks to us today of that dark period, but also of the strength of faith that does not bend to the arrogance of evil. In no other country in the world has the decision to exclude God from the life of the people been so strong; even just a religious sign was enough to warrant punishment with prison, if not death. This deeply affected the Albanian people, up to the moment at which they regained their freedom, when the members of the various religious communities, sorely tested by the suffering they had experienced, were once more able to live together in peace”. “It is precisely because it has its foundations in God that 'peace is always possible', as the title of your Meeting this year affirms. It is necessary to confirm this truth, especially today, when in some parts of the world it would seem that violence, persecution and abuse prevail over religious freedom, along with resignation to protracted conflicts. We must never become resigned to war! And we must not remain indifferent to those who suffer as a result of war and violence. For this reason I have chosen as the theme of the next World Day of Peace: 'Overcome indifference and win peace'. But it is also a form of violence to raise walls and barriers to obstruct those who seek a place of peace. It is violence to reject those who flee from inhuman conditions in the hope of a better future. It is violence to discard children and the elderly from society and from life itself. It is violence to widen the gap between those who waste the superfluous and those who lack essentials”. “In this world, faith in God leads us to believe and leads us to cry aloud that peace is possible. It is faith that drives us to trust in God and not to resign ourselves to the work of evil. As believers we are called upon to rediscover that universal vocation to peace that lies at the heart of our different religious traditions, and to courageously offer it again to the men and women of our time. I reiterate what I said in this respect when speaking to religious leaders in Tirana: 'Authentic religion is a source of peace and not of violence! No one must use the name of God to commit violence! To kill in the name of God is a grave sacrilege. To discriminate in the name of God is inhuman'”. |
| God is not closed in on Himself, but opens up to humanity Vatican City, 6 September 2015 (VIS) – The Gospel account of the deaf-mute, which shows how Jesus restores the full communication of the person with God and neighbour, was the theme of Pope Francis' reflection during this morning's Angelus audience. The Holy Father explained to the thousands of faithful gathered in St. Peter's Square at midday that the miracle takes place in the area of Decapolis, in pagan territory, and therefore the deaf-mute brought before Jesus is transformed into a symbol of the non-believer who completes a journey towards faith. “Indeed, his deafness expresses the inability to listen and to understand not only the words of man, but also the Word of God. And St. Paul reminds us that 'faith comes from hearing, and hearing through the word of Christ'”. The first thing Jesus does is to take the man far from the crowd: “He does not wish to publicise the gesture He is about to perform, nor does He want His word to be submerged in the din of voices and the chatter of those around. The Word of God that Christ communicates to us requires silence so as to be received as the Word that heals, reconciles and re-establishes communication”. Jesus then touches the ears and the tongue of the man to restore, through touch, the communication that had been blocked. But the miracle is “a gift that comes from on high, that Jesus implores from the Father; this is why He lifts His eyes to the heavens and commands, 'Be opened'. And the deaf man's ears open, the knot in his tongue is untied and he begins to speak correctly”. This passage teaches us that “God is not closed in on Himself, but instead opens up to and communicates with humanity. In His immense mercy, He overcomes the abyss of the infinite difference between Him and us, and comes towards us. In order to communicate with humanity, God becomes man. It is not enough for Him to speak to us through the law and the prophets; He makes Himself present in the person of His Son, the Word made flesh. Jesus is the great 'bridge-builder' who constructs in Himself the great bridge of full communion with the Father”. “But this Gospel also speaks to us about ourselves”, emphasised the Pope. “Often we are caught up and closed in on ourselves, and we create many inaccessible and inhospitable islands. Even the most elementary human relationships at times create situations incapable of mutual openness; the closed couple, the closed family, the closed group, the closed parish, the closed nation … and this is not of God. This is ours, it is our sin”. “However, at the origin of our Christian life, in baptism, precisely this gesture and this word of Jesus are present: 'Ephthatha!', 'Be opened!'. And the miracle was performed: we were cured of the deafness of selfishness and the muteness of closure and sin, and we become part of the great family of the Church. We are able to hear God Who speaks to us and to communicate His Word to those who have never heard it, or have forgotten it, burying it under the thorns of the worries and deceits of the world”. |
| Appeal to the dioceses of Europe to welcome refugee families Vatican City, 6 September 2015 (VIS) – After praying the Angelus, Francis launched a heartfelt appeal to all the dioceses of Europe to welcome families among the tens of thousands of refugees seeking to flee the horrors of war and persecution. “We recognise God's mercy through our works, as is shown by the life of Blessed Mother Teresa of Calcutta, the anniversary of whose death we commemorated yesterday”. “Faced with the tragedy of tens of thousands of refugees who flee death from war or hunger, on a journey towards the hope of life, the Gospel calls to us and asks us to be close to them, to the smallest and the abandoned; to give them real hope. Not merely to say; 'be brave, be patient'. Christian hope is assertive, with the tenacity of those who go towards a certain destination”. “Therefore, as we near the Jubilee of Mercy, I wish to address an appeal to the parishes, religious communities, monasteries and shrines throughout Europe to express the concreteness of the Gospel and to welcome a family of refugees. A concrete gesture in preparation for the Holy Year of Mercy. May every parish, every religious community, every monastery and every shrine in Europe host a family, starting with my diocese of Rome”, “I address my brother bishops in Europe, true pastors, so that in their dioceses they may hear my appeal, recalling that Mercy is the second name of Love: 'as you did it to one of the least of these my brothers, you did it to me'. The two parishes of the Vatican will also welcome two families of refugees in these days”. The Pope then went on to mention that the bishops of Venezuela and Colombia will meet shortly to examine together the painful situation that has emerged on the border between the two countries. “I see in this meeting a clear sign of hope. I invite all, especially the beloved Venezuelan and Colombian peoples, to pray that, in a spirit of solidarity and fraternity, the current difficulties may be overcome”. He also remarked that yesterday in Gerona, Spain, the women religious Fidelia Oller, Josefa Monrabal and Facunda Margenat, “killed for their fidelity to Christ and to the Church”, were proclaimed blessed. Despite threats and intimidation, these women bravely stayed where they were to assist the sick, trusting in God. May their heroic witness, unto the shedding of their blood, give strength and hope to those who are persecuted today for their Christian faith. And as we know, there are many of them”. Finally, he spoke about the inauguration last Friday in Brazzaville, capital of the Republic of the Congo, of the eleventh African Games, in which thousand of athletes from all over the continent will compete. “I hope that this great festival of sport will contribute to peace, fraternity and the development of all the countries of Africa”. |
| The Holy Father receives the “Cells of evangelisation” Vatican City, 5 September 2015 (VIS) – This morning in the Paul VI Hall, Pope Francis received more than 5,000 members of the “Cells of Evangelisation” from all over the world, accompanied by the Fr. Piergiorgio Perini, parish priest of St. Eustorgio in Milan, Italy, who founded this institution whose statutes were formally recognised by the Catholic Church on15 April this year. With the help of their “cells”, parish priests are able to educate their parishes in evangelisation and to continue their ordinary pastoral ministry while also giving it a missionary quality. This missionary aim requires, above all, “listening to the voice of the Holy Spirit Who continues to speak to His Church and to drive her to take paths that are at times little-known but decisive for the progress of evangelisation. Remaining always willing to listen and being careful never to become exhausted by tiredness and the difficulties of the moment, are conditions for overcoming the various obstacles we encounter on the path of evangelisation”. The cells, with their daily commitment and in communion with other ecclesial entities, help the parish community to become a family “in which we find the rich and multiform reality of the Church”. “Meeting in homes to share the joys and hopes that are present in the heart of every person, is a genuine experience of evangelisation that closely resembles what took place in the early years of the Church”, remarked the Pope, noting that the Cells are “able to welcome all without judging anyone, to offer the experience of God's presence and love for one's brothers. Welcome is fundamental to evangelisation, as it is one of the first signs of the communion to which we are called to bear witness, for having encountered Christ in our life”. The Holy Father exhorted the members of the movement to make the Eucharist the heart of their evangelising mission, “so that each Cell may be a Eucharistic community where breaking bread is equivalent to recognising the real presence of Jesus Christ among us”. “Your statutes were approved on Divine Mercy Sunday. May you always bear witness to the tenderness of God the Father and His closeness to everyone, especially the weakest and loneliest”. |
| Cardinal Fernando Sturla, Pope's special envoy to the Fifth National Eucharistic Congress of Bolivia Vatican City, 5 September 2015 (VIS) – In a letter published today, written in Latin and dated 22 August, the Holy Father appoints Cardinal Daniel Fernando Sturla Berhouet, S.D.B., archbishop of Montevideo, Uruguay, as his special envoy to the Fifth National Eucharistic Congress of Bolivia, to be celebrated in Tarija, Bolivia from 16 to 20 September. The mission accompanying the cardinal will be composed of Msgr. Diego Luis Espana Gonzalez, vicar general of the diocese of Tarija, Bolivia, and Fr. Pablo Cesar Alcoba Miranda, parish priest of the parish Nuestra Senora de Pilcomayo in Yacuiba and episcopal vicar of the same diocese. |
| Audiences Vatican City, 7 September 2015 (VIS) – Today, the Holy Father received in audience 40 prelates from the Portuguese Episcopal Conference, on their “ad Limina” visit, in two separate groups. In the early morning, he received: - Cardinal Jose Macario do Nascimento Clemente, patriarch of Lisbon, with his auxiliaries, Bishop Joaquim Augusto da Silva Mendes, Bishop Nuno Bras da Silva Martins, and Bishop Jose Augusto Traquina Maria; Bishop Antonio de Sousa Braga of Angra; - Bishop Antonio Jose Cavaco Carrilho of Funchal, with Bishop emeritus Teodoro de Faria; - Bishop Manuel da Rocha Felicio of Guarda; - Bishop Antonio Augusto dos Santos Marto of Leiria-Fatima, with Bishop emeritus Serafim de Sousa Ferreira e Silva; - Bishop Antonino Eugenio Fernandes Dias of Portalegre Castelo Branco; - Bishop Manuel Pelino Domingues of Santarem; - Bishop Gilberto Delio Gongalves Canavarro dos Reis of Setubal with Bishop emeritus Manuel da Silva Martins; - Archbishop Jose Francisco Sanches Alves of Evora, with Bishop emeritus Maurilio Jorge Quintal de Gouveia; - Bishop Antonio Vitalino Fernandes Dantas of Beja, with coadjutor Bishop Jose Jogo dos Santos Marcos; - Bishop Manuel Neto Quintas of Faro, with Bishop emeritus Manuel Madureira Dias; In the late morning, he received: - Archbishop Jorge Ferreira da Costa Ortiga of Braga, with his auxiliary, Bishop Francisco Jose Villas-Boas Senra de Faria Coelho; - Bishop Antonio Manuel Moiteiro Ramos of Aveiro; - Bishop Jose Manuel Garcia Cordeiro of Braganca Miranda, with Bishops emeritus Antonio Jose Rafael and Antonio Montes Moreira; - Bishop Virgilio do Nascimento Antunes of Coimbra; - Bishop Antonio Jose da Rocha Couto of Lamego, with Bishop emeritus Jacinto Tomas de Carvalho; - Bishop Antonio Francisco dos Santos of Porto, with his auxiliaries, Bishop Antonio Maria Bessa Taipa, Bishop Joao Evangelista Pimentel Lavrador and Bishop Pio Goncalo Alves de Sousa, and former auxiliary Bishop Joao Miranda Teixeira; - Bishop Anacleto Cordeiro Gongalves de Oliveira of Viana do Castelo, with Bishop emeritus Jose Augusto Martins Fernandes Pedreira; - Bishop Amandio Jose Tomas of Vila Real; - Bishop Ilidio Pinto Leandro of Viseu; - Bishop Manuel da Silva Rodrigues Linda, Military Ordinary, with Military Ordinary emeritus Bishop Januario Torgal Mendes Ferreira. On Saturday, 5 September, the Holy Father received in audience: - Cardinal Marc Ouellet, prefect of the Congregation for Bishops; - Cardinal Gerhard Ludwig Muller, prefect of the Congregation for the Doctrine of the Faith; - Archbishop Sergio da Rocha of Brasilia, Brazil, president of the National Conference of Bishops of Brazil, with Archbishop Murilo Sebastiao Ramos Krieger of Sao Salvador da Bahia, vice president; and Bishop Leonardo Ulrich Steiner, auxiliary of Brasilia, secretary general. |
| Other Pontifical Acts Vatican City, 7 September 2015 (VIS) – The Holy Father has appointed: On Saturday, 5 September, the Holy Father: - appointed Cardinal Zenon Grocholewski, prefect emeritus of the Congregation for Catholic Education, as his special envoy at the concluding celebration of the 500th anniversary of the arrival from Rome of the Sacred Image of the Madonna of Lask in the shrine of Lask in the archdiocese of Lodz, to be held on Sunday 8 November. - accepted the resignation from the pastoral care of the diocese of Taiohae, Marquis Islands, France, presented by Bishop Guy Chevalier, SS.CC. upon reaching the age limit. He is succeeded by Bishop Pascal Chang-Soi, SS.CC., coadjutor of the same diocese. - gave his assent to the canonical election by the Synod of Bishops of the Armenian Patriarchal Church of Rev. Archpriest Kevork (Georges) Assadourian as auxiliary of the patriarchal eparchy of Beirut of the Armenians (Catholics 12,500, priests 22, permanent deacons 3, religious 49), Lebanon. The bishop-elect was born in Kamichlie, Syria in 1961 and was ordained a priest in 1986. He studied philosophy and theology at the Pontifical University of St. Thomas Aquinas (Angelicum) and at the Pontifical Lateran University, and has served in a number of roles in Lebanon, including vice rector of the seminary of Bzommar, vicar and parish priest in several parishes, and bursar. He currently exercises his pastoral ministry in Paris in the Armenian-Catholic eparchy of France. - appointed Archbishop Thomas E. Gullickson, formerly apostolic nuncio in Ukraine, as apostolic nuncio in Switzerland and in the Principality of Liechtenstein. |
| Press conference on Pope Francis' two new Motu proprio on the reform of canonical procedure for marriage annulment Vatican City, 7 September 2015 (VIS) At midday tomorrow, Tuesday 8 September, a press conference will be held in the Holy See Press Office to present the two letters issued “Motu proprio” by Pope Francis, “Mitis ludex Dominus Iesus” and “Mitis et misericors Iesus” on the reform of canonical procedure for the annulment of marriage in the Code of Canon Law (CIC) and the Code of Canons of the Oriental Churches (CCEO) respectively. The speakers in the conference, in the order in which they will intervene, are: - Msgr. Pio Vito Pinto, dean of the Roman Rota and president of the Special Commission for the Study of the Reform of Matrimonial Processes in Canon Law; - Cardinal Francesco Coccopalmerio, president of the Pontifical Council for Legislative Texts and member of the Special Commission; - Bishop Dimitrios Salachas, apostolic exarch of Athens for Greek Catholics of Byzantine Rite and member of the Special Commission; - Archbishop Luis Francisco Ladaria Ferrer, S.J., secretary of the Congregation for the Doctrine of the Faith and member of the Special Commission; - Msgr. Alejandro W. Bunge, prelate auditor of the Roman Rota and secretary of the Special Commission; - Fr. Nikolaus Schoch, O.F.M., substitute promoter of Justice at the Supreme Tribunal of the Apostolic Signatura and secretary of the Special Commission. |
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04-09-2015 - Year XXII - Num. 149
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| Pope's video message to the Second International Congress of Theology in Buenos Aires: overcome the divorce between theology and pastoral ministry Vatican City, 4 September 2015 (VIS) – Yesterday Pope Francis sent a video message to the participants in the Second International Congress of Theology, on the theme “Vatican II: memory, present and prospects”, held in Buenos Aires from 1 to 3 September to commemorate the centenary of the Faculty of Theology at the Catholic University of Argentina (UCA), and the fiftieth anniversary of the conclusion of Vatican Council II. Extensive extracts from the message are published below: “The anniversary of the Faculty of Theology celebrates the coming to maturity of a particular Church. It celebrates life, history, the faith of the People of God journeying on earth and in search of 'understanding' and 'truth' from their own positions. … It seems to me of great importance to link this event with the 50th anniversary of the Closing of Vatican Council II. There exists no isolated particular Church that can be said to be the owner and sole interpreter of the reality and the work of the Spirit. No community has a monopoly over interpretation or inculturation just as, on the other hand, there is no universal Church that turns away from, ignores or neglects the local situation”. “And this leads us to assume that it is not the same to be a Christian … in India, in Canada, or in Rome. Therefore, one of the main tasks of the theologian is to discern and to reflect on what it means to be a Christian today, in the 'here and now'. How does that original source manage to irrigate these lands today, and to make itself visible and liveable? … To meet this challenge, we must overcome two possible temptations: first, condemning everything: … assuming 'everything was better in the past', seeking refuge in conservatism or fundamentalism, or conversely, consecrating everything, disavowing everything that does not have a 'new flavour', relativising all the wisdom accumulated in our rich ecclesial heritage. The path to overcoming these temptations lies in reflection, discernment, and taking both the ecclesiastical tradition and current reality very seriously, placing them in dialogue with one another”. “Not infrequently an opposition between theology and pastoral ministry emerges, as if they were two opposite, separate realities that had nothing to do with each other. We not infrequently identify doctrine with conservatism and antiquity; and on the contrary, we tend to think of pastoral ministry in terms of adaptation, reduction, accommodation. As if they had nothing to do with each other. A false opposition is generated between theology and pastoral ministry, between Christian reflection and Christian life. … The attempt to overcome this divorce between theology and pastoral ministry, between faith and life, was indeed one of the main contributions of Vatican Council II”. “I cannot overlook the words of John XXIII in the Council's opening discourse, when he said 'The substance of the ancient doctrine of the depositum fidei is one thing; and the way in which it is presented is another'. We must turn again ... to the arduous task of distinguishing the living message from the form of its transmission, from the cultural elements in which it is codified at a given time”. “Do not allow the exercise of discernment to lead to a betrayal of the content of the message. The lack of this theological exercise detrimental to the mission we are invited to perform. Doctrine is not a closed, private system deprived of dynamics able to raise questions and doubts. On the contrary, Christian doctrine has a face, a body, flesh; He is called Jesus Christ and it is His Life that is offered from generation to generation to all men and in all places”. The questions our people pose, their anguish, their quarrels, their dreams, their struggles, their concerns all have hermeneutical value we cannot ignore if we are to take seriously the principal of incarnation. … Our formulations of faith were born of dialogue, encounter, comparison and contact with different cultures, communities and nations in situations calling for greater reflection on matters not previously clarified. For Christians, something becomes suspicious when we no longer admit the need for it to be criticised by others. People and their specific conflicts, their peripheries, are not optional, but rather necessary for a better understanding of faith. Therefore it is important to ask whom we are thinking of when we engage in theology. Let us not forget that the Holy Spirit in a praying people is the subject of theology. A theology that is not born of this would offer something beautiful but not real”. “In this regard, I would like to explain three features of the identity of the theologian: 1. The theologian is primarily a son of his people. He cannot and does not wish to ignore them. He knows his people, their language, their roots, their histories, their tradition. He is a man who learns to appreciate what he has received as a sign of God's presence because he knows that faith does not belong to him. This leads him to recognise that the Christian people among whom he was born have a theological sense that he cannot ignore. 2. The theologian is a believer. The theologian is someone who has experience of Jesus Christ and has discovered he cannot live without Him. ... The theologian knows that he cannot live without the object / subject of his love, and devotes his life to sharing this with his brothers. 3. The theologian is a prophet. One of the greatest challenges in today's world is not merely the ease with which it is possible to dispense with God; socially it has taken a step further. The current crisis pivots on the inability of people to believe in anything beyond themselves. ... This creates a rift in personal and social identities. This new situation gives rise to a process of alienation, owing to a lack of past and therefore of future. The theologian is thus a prophet, as he keeps alive an awareness of the past and the invitation that comes from the future. He is a able to denounce any alienating form as he intuits, reflecting on the river of Tradition he has received from the Church, the hope to which we are called”. “Therefore, there is only one way of practising theology: on one's knees. It is not merely the pious act of prayer before then thinking of theology. It is a dynamic reality of thought and prayer. Practising theology on one's knees means encouraging thought when praying and prayer when thinking”. |
| In memoriam Vatican City, 4 September 2015 (VIS) – The following prelates have died in recent weeks: - Bishop Simon-Pierre Saint-Hillien, C.S.C., of Hinche, Haiti, on 22 July at the age of 64. - Cardinal William Wakefield Baum, major penitentiary emeritus of the Apostolic Penitentiary, on 23 July at the age of 88. - Bishop Fransiskus Xaverius Rocharjanta Prajasuta, M.S.F., emeritus of Banjarmasin, Indonesia on 28 July at the age of 83. - Archbishop Salvatore Cassisa, emeritus of Monreale, Italy, on 3 August at the age of 93. - Bishop Rogelio Ricardo Livieres Plano, emeritus of Ciudad del Este, Paraguay, on 14 August at the age of 69. - Cardinal Laszlo Pacifik Paskai, O.F.M. archbishop emeritus of Esztergom-Budapest, Hungary, on 17 August at the age of 88. - Bishop VladimÃr Filo, emeritus of Roznava, Slovakia, on 18 August at the age of 75. - Bishop Paul Lokiru Kalanda, emeritus of Fort Portal, Uganda, on 19 August at the age of 88. - Bishop Gaetano Aldo (Thomas) Donato, auxiliary of Newark, New Jersey, U.S.A., on 25 August at the age of 74. - Archbishop Maroun Khoury Sader, emeritus of Tyre of the Maronites, Lebanon, on 26 August at the age of 88. - Abbot Carmelo Domenico Recchia, O. Cist. emeritus of Claraval, Minas Gerais, Brazil, on 26 August at the age of 93. - Bishop Francisco Capiral San Diego, emeritus of Pasig, Philippines, on 26 August at the age of 79. - Former nuncio Jozef Wesolowski, on 28 August at the age of 67. - Bishop Carlos Maria Ariz Bolea, C.M.F., emeritus of Colon-Kuna Yala, Panama, on 29 August at the age of 86. - Bishop Pierfranco Pastore, secretary emeritus of the Pontifical Council for Social Communication on 30 August at the age of 88. - Archbishop George Hamilton Pearce, S.M., emeritus of Suva, Fiji Islands, on 30 August at the age of 94. |
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(Vatican Radio) Pope Francis issued two Apostolic Letters motu proprio on Tuesday, by which he introduced reforms to the legal structures of the Church, which deal with questions of marital nullity. One of the Letters motu proprio, known by its Latin title, Mitis Iudex Dominus Iesus – or “The Lord Jesus, Clement Judge” – reforms the Code of Canon Law (CIC) governing the Latin Church, while the other, Mitis et misericors Iesus or “Clement and merciful Jesus” – reforms the Code of Canon Law for Oriental Churches (CCEO).
According to the prefatory remarks attached to both Letters, the reforms are the result of an expert group appointed to study the current state of law and practice in the Church as far as marriage law is concerned. The Holy Father goes on in the preface to explain that the reforms are guided by seven specific criteria, ample excerpts of which Vatican Radio offers below in its own unofficial English translation:
- That there be only one sentence in favor of executive nullity – It appeared opportune, in the first place, that there no longer be required a twofold decision in favor of marital nullity, in order that the parties be admitted to new canonically valid marriages: the moral certainty reached by the first judge according to law should be sufficient.
- A single judge under the responsibility of the Bishop – The constitution of a single judge in the first instance, who shall always be a cleric, is placed under the responsibility of the Bishop, who, in the pastoral exercise of his own proper judicial power shall guarantee that no laxity be indulged in this matter.
- The Bishop is judge – In order that the teaching of the II Vatican Council be finally translated into practice in an area of great importance, the decision was made to make evident the fact that the Bishop is, in his Church – of which he is constituted pastor and head – is by that same constitution judge among the faithful entrusted to him. It is desired that, in Dioceses both great and small, the Bishop himself should offer a sign of the conversion of ecclesiastical structures, and not leave the judicial function completely delegated to the offices of the diocesan curia, as far as matters pertaining to marriage are concerned.
- Increased brevity in the legal process – In fact, beyond making the marriage annulment process more agile, a briefer form of trying nullity cases has been designed – in addition to the documentary process already approved and in use – which is to be applied in cases in which the accusation of marital nullity is supported by particularly evident arguments. In any case, the extent to which an abbreviated process of judgment might put the principle of the indissolubility of marriage at risk, did not escape me [writes Pope Francis – ed.]: thus, I have desired that, in such cases the Bishop himself shall be constituted judge, who, by force of his pastoral office is with Peter the greatest guarantor of Catholic unity in faith and in discipline.
- Appeal to the Metropolitcan See – It is fitting that the appeal to the Metropolitan See be re-introduced, since that office of headship of an Ecclesiastical province, stably in place through the centuries, is a distinctive sign of the synodality of the Church.
- The proper role of the Bishops’ Conferences – The Bishops’ Conferences, which must be driven above all by the anxious apostolic desire to reach the far-off faithful, should formally recognize the duty to share the aforesaid conversion, and respect absolutely the right of the Bishops to organize judicial power each within his own particular Church.
There-establishment of vicinity between the judge and the faithful, in fact, shall not be successful if the stimulus does not come from the Conferences to the single Bishops, along with the necessary assistance, to put into practice the reform of the marital nullity process.
- Appeal to the Apostolic See – It is fitting that the appeal to the ordinary Tribunal of the Apostolic See, i.e. the Roman Rota, be maintained: this, in respect of a most ancient juridical principle, so that the bond between the See of Peter and the particular Churches be reinforced – having care, in any case, in the discipline of the use of said appeal, to contain any and all abuse of right, in order that the salvation of souls be given no cause for harm.
Indeed, the prefatory remarks make clear from the very start, that the single most important principle guiding the Holy Father’s action and the work of reform undertaken, is that of salus animarum – the salvation of souls – which is the suprema Ecclesiae lex – the supreme law of the Church.
#PopeFrancis “God reconciles and brings peace in the little things” #Homily
(Vatican Radio) Pope Francis says God reconciles and brings peace in the little things and accompanies all of us, saints and sinners. His comments came during his homily at Mass on Tuesday (8th September) in the Santa Marta residence.
Noting that Tuesday was the date on which the Church commemorates the birth of Mary, the Pope’s homily took its cue from this to underline how all Christians are called to be humble and close to their neighbours as taught in the Beatitudes. We need, he said, to become like little children in order to enter the Kingdom of God as “God reconciles and brings peace in the little things” of everyday life.
“But (He also does this) by accompanying us. Did our Lord want to bring peace and reconciliation today with a magic wand?: Whoosh! – That’s done! No! He set out to walk with his people and we heard this passage from Saint Matthew’s gospel: This man fathered so and so, this other man fathered so and so, this other man fathered so and so......but it’s a bit boring, isn’t it? It’s a list: but this is God accompanying us! God walks with humanity, the good people and the evil people because in this list there are saints and there are criminal sinners as well. There’s so much sin here. But God is not frightened by this: He accompanies us. He walks with his people.”
The Pope stressed how by walking with us God helps to increase the hope of his people and their hope in the Messiah. He also described how God is dreaming of beautiful things for his people, for each one of us.
“The people were dreaming of freedom. The people of Israel had this dream because they had been promised that they would obtain freedom, peace and reconciliation. Joseph dreams. Joseph’s dream is a bit like a summary of the dreams about all the history of God’s walk with his people. But it’s not only Joseph who dreams. God has dreams. God our Father has dreams and he is dreaming about beautiful things for his people, for each of us because He is our Father and like a Father He is thinking and dreaming about the best for his children.”
Pope Francis said although God is great and all powerful he teaches us to carry out great works and bring peace and reconciliation through the little things. He also teaches us to dream great dreams and to aim high. The Pope said today when we commemorate the birth of the Blessed Virgin Mary, “let us implore the grace of unity, reconciliation and peace.”
“But always walking and being close to others, as we were taught in the Beatitudes, in Chapter 25 of St Matthew’s gospel and with great dreams. And let us continue, now, commemorating our Lord in the ‘little things’: a little piece of bread, a little bit of wine … in the little things. But everything is contained in these little things. There’s God’s dream, there’s his love, his peace, his reconciliation, there’s Jesus: He is all of this.”
Today's Mass Readings and Video : Tues. September 8, 2015 - Birth of Mary
Feast of the Nativity of the Blessed Virgin Mary
Lectionary: 636
Reading 1MI 5:1-4A
The LORD says:
You, Bethlehem-Ephrathah,
too small to be among the clans of Judah,
From you shall come forth for me
one who is to be ruler in Israel;
Whose origin is from of old,
from ancient times.
(Therefore the Lord will give them up, until the time
when she who is to give birth has borne,
And the rest of his brethren shall return
to the children of Israel.)
He shall stand firm and shepherd his flock
by the strength of the LORD,
in the majestic name of the LORD, his God;
And they shall remain, for now his greatness
shall reach to the ends of the earth;
he shall be peace.
You, Bethlehem-Ephrathah,
too small to be among the clans of Judah,
From you shall come forth for me
one who is to be ruler in Israel;
Whose origin is from of old,
from ancient times.
(Therefore the Lord will give them up, until the time
when she who is to give birth has borne,
And the rest of his brethren shall return
to the children of Israel.)
He shall stand firm and shepherd his flock
by the strength of the LORD,
in the majestic name of the LORD, his God;
And they shall remain, for now his greatness
shall reach to the ends of the earth;
he shall be peace.
OrROM 8:28-30
Brothers and sisters:
We know that all things work for good for those who love God,
who are called according to his purpose.
For those he foreknew he also predestined
to be conformed to the image of his Son,
so that he might be the firstborn
among many brothers.
And those he predestined he also called;
and those he called he also justified;
and those he justified he also glorified.
Though I trusted in your mercy,
let my heart rejoice in your salvation.
R. With delight I rejoice in the Lord.
Let me sing of the LORD, “He has been good to me.”
R. With delight I rejoice in the Lord.
Blessed are you, holy Virgin Mary, deserving of all praise;
from you rose the sun of justice, Christ our God.
R. Alleluia, alleluia.
We know that all things work for good for those who love God,
who are called according to his purpose.
For those he foreknew he also predestined
to be conformed to the image of his Son,
so that he might be the firstborn
among many brothers.
And those he predestined he also called;
and those he called he also justified;
and those he justified he also glorified.
Responsorial PsalmPS 13:6AB, 6C
R. (Isaiah 61:10) With delight I rejoice in the Lord.Though I trusted in your mercy,
let my heart rejoice in your salvation.
R. With delight I rejoice in the Lord.
Let me sing of the LORD, “He has been good to me.”
R. With delight I rejoice in the Lord.
Alleluia
R. Alleluia, alleluia.Blessed are you, holy Virgin Mary, deserving of all praise;
from you rose the sun of justice, Christ our God.
R. Alleluia, alleluia.
GospelMT 1:1-16, 18-23
The Book of the genealogy of Jesus Christ,
the son of David, the son of Abraham.
Abraham became the father of Isaac,
Isaac the father of Jacob,
Jacob the father of Judah and his brothers.
Judah became the father of Perez and Zerah,
whose mother was Tamar.
Perez became the father of Hezron,
Hezron the father of Ram,
Ram the father of Amminadab.
Amminadab became the father of Nahshon,
Nahshon the father of Salmon,
Salmon the father of Boaz,
whose mother was Rahab.
Boaz became the father of Obed,
whose mother was Ruth.
Obed became the father of Jesse,
Jesse the father of David the king.
David became the father of Solomon,
whose mother had been the wife of Uriah.
Solomon became the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asaph.
Asaph became the father of Jehoshaphat,
Jehoshaphat the father of Joram,
Joram the father of Uzziah.
Uzziah became the father of Jotham,
Jotham the father of Ahaz,
Ahaz the father of Hezekiah.
Hezekiah became the father of Manasseh,
Manasseh the father of Amos,
Amos the father of Josiah.
Josiah became the father of Jechoniah and his brothers
at the time of the Babylonian exile.
After the Babylonian exile,
Jechoniah became the father of Shealtiel,
Shealtiel the father of Zerubbabel,
Zerubbabel the father of Abiud.
Abiud became the father of Eliakim,
Eliakim the father of Azor,
Azor the father of Zadok.
Zadok became the father of Achim,
Achim the father of Eliud,
Eliud the father of Eleazar.
Eleazar became the father of Matthan,
Matthan the father of Jacob,
Jacob the father of Joseph, the husband of Mary.
Of her was born Jesus who is called the Christ.
Now this is how the birth of Jesus Christ came about.
When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
All this took place to fulfill
what the Lord had said through the prophet:
Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,
which means “God is with us.”
When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
All this took place to fulfill
what the Lord had said through the prophet:
Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,
which means “God is with us.”
the son of David, the son of Abraham.
Abraham became the father of Isaac,
Isaac the father of Jacob,
Jacob the father of Judah and his brothers.
Judah became the father of Perez and Zerah,
whose mother was Tamar.
Perez became the father of Hezron,
Hezron the father of Ram,
Ram the father of Amminadab.
Amminadab became the father of Nahshon,
Nahshon the father of Salmon,
Salmon the father of Boaz,
whose mother was Rahab.
Boaz became the father of Obed,
whose mother was Ruth.
Obed became the father of Jesse,
Jesse the father of David the king.
David became the father of Solomon,
whose mother had been the wife of Uriah.
Solomon became the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asaph.
Asaph became the father of Jehoshaphat,
Jehoshaphat the father of Joram,
Joram the father of Uzziah.
Uzziah became the father of Jotham,
Jotham the father of Ahaz,
Ahaz the father of Hezekiah.
Hezekiah became the father of Manasseh,
Manasseh the father of Amos,
Amos the father of Josiah.
Josiah became the father of Jechoniah and his brothers
at the time of the Babylonian exile.
After the Babylonian exile,
Jechoniah became the father of Shealtiel,
Shealtiel the father of Zerubbabel,
Zerubbabel the father of Abiud.
Abiud became the father of Eliakim,
Eliakim the father of Azor,
Azor the father of Zadok.
Zadok became the father of Achim,
Achim the father of Eliud,
Eliud the father of Eleazar.
Eleazar became the father of Matthan,
Matthan the father of Jacob,
Jacob the father of Joseph, the husband of Mary.
Of her was born Jesus who is called the Christ.
Now this is how the birth of Jesus Christ came about.
When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
All this took place to fulfill
what the Lord had said through the prophet:
Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,
which means “God is with us.”
OrMT 1:18-23
This is how the birth of Jesus Christ came about.When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
All this took place to fulfill
what the Lord had said through the prophet:
Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,
which means “God is with us.”
2015
Saint September 8 : Birth of the Blessed Virgin Mary- #MotherMary - Mother of Jesus
Feast: September 8
Information: Feast Day: September 8
NOVENA FOR BIRTH OF MARY http://jceworld.blogspot.ca/2012/08/novena-for-nativity-of-virgin-mary-day.html
The present Feast forms a link between the New and the Old Testament. It shows that Truth succeeds symbols and figures and that the New Covenant replaces the Old. Hence, all creation sings with joy, exults, and participates in the joy of this day.... This is, in fact, the day on which the Creator of the world constructed His temple; today is the day on which by a stupendous project a creature becomes the preferred dwelling of the Creator" (Saint Andrew of Crete).
"Let us celebrate with joy the birth of the Virgin Mary, of whom was born the Sun of Justice.... Her birth constitutes the hope and the light of salvation for the whole world.... Her image is light for the whole Christian people" (From the Liturgy).
As these texts so clearly indicate, an atmosphere of joy and light pervades the Birth of the Virgin Mary.
1. Historical Details about the Feast
The origin of this Feast is sought in Palestine. It goes back to the consecration of a church in Jerusalem, which tradition identifies as that of the present basilica of St. Ann.
At Rome the Feast began to be kept toward the end of the 7th century, brought there by Eastern monks. Gradually and in varied ways it spread to the other parts of the West in the centuries that followed. From the 13th century on, the celebration assumed notable importance, becoming a Solemnity with a major Octave and preceded by a Vigil calling for a fast. The Octave was reduced to a simple one during the reform of St. Pius X and was abolished altogether under the reform of Pius XII in 1955. The present Calendar characterizes the Birth of Mary as a "Feast," placing it on the same plane as the Visitation.
For some centuries now, the Birth has been assigned to September 8 both in the East and in the West, but in ancient times it was celebrated on different dates from place to place. However, when the Feast of the Immaculate Conception (which has a later origin than that of the Birth) was extended to the whole Church, the Birth little by little became assigned everywhere to September 8: nine months after the Solemnity of the Immaculate Conception.
2. At the Heart of Salvation
As we know, the Gospels have not transmitted to us anything about the birth of the Virgin Mary. Their attention is completely centered on the mystery of Christ and His salvific mission.
The birth of Mary is recounted by the Protevangelium of James (5:2), an apocryphal writing from the end of the 2nd century. Subsequent tradition is based on this account.
The description - although in the manner of an apocryphal document - obviously presents an important historical event: the birth of the Mother of the Lord.
But the problem that concerns us here is the significance of this event. In the case of all the Saints, the Church commemorates their birthday on the day of their return to the Lord. However, in the cases of St. John the Baptizer and the Blessed Virgin, it also celebrates the day of their earthly birth. This is a singular fact already emphasized in ancient times, for example, by Paschasius Radbertus (d. about 859).
The reason for this fact is not found primarily in the greatness or the privileges of the persons involved but in the singular mission that was theirs in the History of Salvation. In this light, the birth of the Blessed Virgin is considered to be - like that of John the Baptizer - in direct relationship with the coming of the Savior of the world. Thus, the birth and existence of Marysimilar to and even more than those of the Baptizer - take on a significance that transcends her own person. It is explained solely in the context of the History of Salvation, connected with the People of God of the Old Covenant and the New. Mary's birth lies at the confluence of the two Testaments - bringing to an end the stage of expectation and the promises and inaugurating the new times of grace and salvation in Jesus Christ.
Mary, the Daughter of Zion and ideal personification of Israel, is the last and most worthy representative of the People of the Old Covenant but at the same time she is "the hope and the dawn of the whole world." With her, the elevated Daughter of Zion, after a long expectation of the promises, the times are fulfilled and a new economy is established (LG 55).
The birth of Mary is ordained in particular toward her mission as Mother of the Savior. Her existence is indissolubly connected with that of Christ: it partakes of a unique plan of predestination and grace. God's mysterious plan regarding the incarnation of the Word embraces also the Virgin who is His Mother. In this way, the Birth of Mary is inserted at the very heart of the History of Salvation.
3. Christological Orientations
The Biblical readings of the Feast have a clear Christological- salvific orientation that forms the backdrop for contemplating the figure of Mary.
Micah 5:1-4a. The Prophet announces the coming of the Lord of Israel who will come forth from Bethlehem of Judah. The Mother of the Messiah, presented as one about to give birth, will give life to the prince and pastor of the house of David who will bring justice and peace. She will work with the Messiah to bring forth a new people.
Romans 8.28-30. This passage does not speak directly about Mary but about the believer justified by the grace of Christ and gifted with the indwelling of the Spirit. He or she has been chosen and called from all eternity to share Christ's life and glory. This is true in a privileged manner for Mary, Spouse and Temple of the Holy Spirit, Mother of God's Son, and intimately united with Him in a Divine plan of predestination and grace. Matthew 1:1-16, 18-23. The meaning of this seemingly and genealogy is theologically profound: to place Jesus, the MessiahLord, within the dynastic tree of His people. He is a descendant, and in fact "the descendant," of Abraham (cf. Gal 3:16) and the Patriarchs in accord with the promises, and He is the semi-heir of the Prophets. The ring that united Christ with His people is Mary, Daughter of Zion and Mother of the Lord.
The virginity stressed by the Gospel text is the sign of the Divine origin of the Son and of the absolute newness that now breaks forth in the history of human beings.
The Christological-salvific purpose and tone dominate not only the Bible readings but also the Eucharistic Celebration and the Liturgy of the Hours.
It has been observed that, although the texts of this Feast's celebration are less rich than those of other Marian feasts, they do have one outstanding characteristic: "The number of themes is rather restricted, [but] there are extremely numerous invitations to joy" (J. Pascher).
Indeed, joy pervades the whole of this Feast's liturgy. If many "will rejoice" at the birth of the precursor (cf. Lk 1:14), a much greater joy is stirred up by the birth of the Mother of the Savior. Hence, this is a Feast that serves as a prelude to the "joy to all people" brought about by the Birth of the Son of God at Christmas and expressed by the singing of hymns and carols.
Added to this theme of joy on this Marian Feast is that of light because with Mary's birth the darkness is dispersed and there rises in the world the dawn that announces the Sun of Justice, Christ the Lord.
Text source EWTN
http://jceworld.blogspot.ca/2012/08/novena-for-nativity-of-virgin-mary-day.html
Feast: September 8
Information: Feast Day: September 8NOVENA FOR BIRTH OF MARY http://jceworld.blogspot.ca/2012/08/novena-for-nativity-of-virgin-mary-day.html
The present Feast forms a link between the New and the Old Testament. It shows that Truth succeeds symbols and figures and that the New Covenant replaces the Old. Hence, all creation sings with joy, exults, and participates in the joy of this day.... This is, in fact, the day on which the Creator of the world constructed His temple; today is the day on which by a stupendous project a creature becomes the preferred dwelling of the Creator" (Saint Andrew of Crete).
"Let us celebrate with joy the birth of the Virgin Mary, of whom was born the Sun of Justice.... Her birth constitutes the hope and the light of salvation for the whole world.... Her image is light for the whole Christian people" (From the Liturgy).
As these texts so clearly indicate, an atmosphere of joy and light pervades the Birth of the Virgin Mary.
1. Historical Details about the Feast
The origin of this Feast is sought in Palestine. It goes back to the consecration of a church in Jerusalem, which tradition identifies as that of the present basilica of St. Ann.
At Rome the Feast began to be kept toward the end of the 7th century, brought there by Eastern monks. Gradually and in varied ways it spread to the other parts of the West in the centuries that followed. From the 13th century on, the celebration assumed notable importance, becoming a Solemnity with a major Octave and preceded by a Vigil calling for a fast. The Octave was reduced to a simple one during the reform of St. Pius X and was abolished altogether under the reform of Pius XII in 1955. The present Calendar characterizes the Birth of Mary as a "Feast," placing it on the same plane as the Visitation.
For some centuries now, the Birth has been assigned to September 8 both in the East and in the West, but in ancient times it was celebrated on different dates from place to place. However, when the Feast of the Immaculate Conception (which has a later origin than that of the Birth) was extended to the whole Church, the Birth little by little became assigned everywhere to September 8: nine months after the Solemnity of the Immaculate Conception.
2. At the Heart of Salvation
As we know, the Gospels have not transmitted to us anything about the birth of the Virgin Mary. Their attention is completely centered on the mystery of Christ and His salvific mission.
The birth of Mary is recounted by the Protevangelium of James (5:2), an apocryphal writing from the end of the 2nd century. Subsequent tradition is based on this account.
The description - although in the manner of an apocryphal document - obviously presents an important historical event: the birth of the Mother of the Lord.
But the problem that concerns us here is the significance of this event. In the case of all the Saints, the Church commemorates their birthday on the day of their return to the Lord. However, in the cases of St. John the Baptizer and the Blessed Virgin, it also celebrates the day of their earthly birth. This is a singular fact already emphasized in ancient times, for example, by Paschasius Radbertus (d. about 859).
The reason for this fact is not found primarily in the greatness or the privileges of the persons involved but in the singular mission that was theirs in the History of Salvation. In this light, the birth of the Blessed Virgin is considered to be - like that of John the Baptizer - in direct relationship with the coming of the Savior of the world. Thus, the birth and existence of Marysimilar to and even more than those of the Baptizer - take on a significance that transcends her own person. It is explained solely in the context of the History of Salvation, connected with the People of God of the Old Covenant and the New. Mary's birth lies at the confluence of the two Testaments - bringing to an end the stage of expectation and the promises and inaugurating the new times of grace and salvation in Jesus Christ.
Mary, the Daughter of Zion and ideal personification of Israel, is the last and most worthy representative of the People of the Old Covenant but at the same time she is "the hope and the dawn of the whole world." With her, the elevated Daughter of Zion, after a long expectation of the promises, the times are fulfilled and a new economy is established (LG 55).
The birth of Mary is ordained in particular toward her mission as Mother of the Savior. Her existence is indissolubly connected with that of Christ: it partakes of a unique plan of predestination and grace. God's mysterious plan regarding the incarnation of the Word embraces also the Virgin who is His Mother. In this way, the Birth of Mary is inserted at the very heart of the History of Salvation.
3. Christological Orientations
The Biblical readings of the Feast have a clear Christological- salvific orientation that forms the backdrop for contemplating the figure of Mary.
Micah 5:1-4a. The Prophet announces the coming of the Lord of Israel who will come forth from Bethlehem of Judah. The Mother of the Messiah, presented as one about to give birth, will give life to the prince and pastor of the house of David who will bring justice and peace. She will work with the Messiah to bring forth a new people.
Romans 8.28-30. This passage does not speak directly about Mary but about the believer justified by the grace of Christ and gifted with the indwelling of the Spirit. He or she has been chosen and called from all eternity to share Christ's life and glory. This is true in a privileged manner for Mary, Spouse and Temple of the Holy Spirit, Mother of God's Son, and intimately united with Him in a Divine plan of predestination and grace. Matthew 1:1-16, 18-23. The meaning of this seemingly and genealogy is theologically profound: to place Jesus, the MessiahLord, within the dynastic tree of His people. He is a descendant, and in fact "the descendant," of Abraham (cf. Gal 3:16) and the Patriarchs in accord with the promises, and He is the semi-heir of the Prophets. The ring that united Christ with His people is Mary, Daughter of Zion and Mother of the Lord.
The virginity stressed by the Gospel text is the sign of the Divine origin of the Son and of the absolute newness that now breaks forth in the history of human beings.
The Christological-salvific purpose and tone dominate not only the Bible readings but also the Eucharistic Celebration and the Liturgy of the Hours.
It has been observed that, although the texts of this Feast's celebration are less rich than those of other Marian feasts, they do have one outstanding characteristic: "The number of themes is rather restricted, [but] there are extremely numerous invitations to joy" (J. Pascher).
Indeed, joy pervades the whole of this Feast's liturgy. If many "will rejoice" at the birth of the precursor (cf. Lk 1:14), a much greater joy is stirred up by the birth of the Mother of the Savior. Hence, this is a Feast that serves as a prelude to the "joy to all people" brought about by the Birth of the Son of God at Christmas and expressed by the singing of hymns and carols.
Added to this theme of joy on this Marian Feast is that of light because with Mary's birth the darkness is dispersed and there rises in the world the dawn that announces the Sun of Justice, Christ the Lord.
Text source EWTN
http://jceworld.blogspot.ca/2012/08/novena-for-nativity-of-virgin-mary-day.html
2015
Saint September 9 : St. Peter Claver : Patron of #Racism, #Slaves and #African Americans
PATRON SAINT OF SLAVES
Feast: September 9
Information: Feast Day: September 7
Born: June 26, 1580, Verdu, Catalonia, Kingdom of Spain
Died: September 8, 1654, Cartagena, Colombia
Canonized: January 15, 1888, Rome by Pope Leo XIII
Major Shrine: Church of Saint Peter Claver
Patron of: Slaves, Colombia, Race relations, and African Americans
The Blessed Peter Claver was born at Verdu in Catalonia in the year 1581, of parents eminent for piety and virtue, who instilled like qualities into his infant heart from the very cradle. In youth his piety and love of study won general admiration, and every preferment was open to him, but zeal for his neighbor's salvation led him to enter the Society of Jesus. His reputation was such that he was instantly admitted on his application in August, 1602. After a fervent noviceship, he was sent to the college of Majorca and there had the inexpressible happiness of enjoying the direction of the Blessed Alphonsus Rodriguez, then porter of the college, an eminent contemplative, from whom Claver derived much spiritual profit, and even a knowledge of his future career. Before completing his studies, he solicited the American mission, and was sent out in 1610. From that time he never asked about Spain, and seemed to have forgotten everything but the land of his labors. Completing his studies at Santa Fe de Bogota, he was ordained at Carthagena in 1615, and from that moment devoted himself to the care of the Negro slaves. No sooner did a slaver reach the port than he hastened on board with his interpreters, a basket of delicacies for the sick, and other necessaries. The sick were the first objects of his zeal. Gaining their good will by his kind and gentle manner, he instructed them in the doctrines of Christianity; and if there was danger, baptized them. He then began his regular instructions for those in health, which he continued from day to day, till they were prepared for baptism. Then, on an appointed day, he administered the sacrament to all, after a touching exhortation to persevere in virtue, The amount of his toil may be conceived, when we learn that at that time ten or twelve thousand slaves were annually landed at Carthagena. Nor did this include all, as many slavers, to avoid the custom-house duties, landed their cargo on the coast and pretended that they belonged to former licensed importations, and were already baptized. The zeal of the servant of God was more active than the interest of the government officers; he discovered most of these Negroes, instructed and baptized them. Not wearied with these labors, he visited the hospitals, and especially that of the Incurables and Lepers, whom he nursed with the greatest charity. The poor forsaken Negroes, too, in their hovels, were never too forlorn or too distant to escape him. So long did he breathe the pestiferous atmosphere of these abodes of misery, that his taste and smell were entirely lost. Besides all this, his austerities were frightful: his life was a miracle, as nothing but a miracle could have sustained it in such a climate, where a scratch is often fatal. Over the Negroes, he maintained a general direction; he had regular masses, instructions and devotions for them; he was their pastor, their father, their protector. In their behalf he frequently exercised the miraculous powers with which God, in a most eminent degree, invested him. Among the Spaniards he labored reluctantly, as they had clergy in abundance; but the poor could always have recourse to him, and for them, as for Moors, and heretics or unbelievers, he spared no toil.
During the season when slavers were not accustomed to arrive, he traversed the country, visiting plantation after plantation, to give spiritual consolation to the slaves. For a time, also, he was sent to labor among the Indians near the Isthmus, the field of the labors of St. Louis Bertrand, but, being seized with a fatal fever, he was carried back to Carthagena; there, partly recovering, he renewed his labors, but was again prostrated, and for the last four years of his life was scarcely able to move. Such was the poverty and wretchedness of the Jesuits, that he had no attendant but a Negro boy, and men were actually tearing down the house when he died, on the 8th of September, 1654, at the age of 72, a faithful imitator of the great Xavier. His canonization was immediately undertaken and almost brought to a close in 1747; but the suppression of his order and the troubles in Europe deferred the publication of the brief till the 29th of August, 1848, when he was solemnly beatified by Pope Pius IX. Shared from EWTN
PATRON SAINT OF SLAVES
Feast: September 9
Information: Feast Day: September 7
Born: June 26, 1580, Verdu, Catalonia, Kingdom of Spain
Died: September 8, 1654, Cartagena, Colombia
Canonized: January 15, 1888, Rome by Pope Leo XIII
Major Shrine: Church of Saint Peter Claver
Patron of: Slaves, Colombia, Race relations, and African Americans
The Blessed Peter Claver was born at Verdu in Catalonia in the year 1581, of parents eminent for piety and virtue, who instilled like qualities into his infant heart from the very cradle. In youth his piety and love of study won general admiration, and every preferment was open to him, but zeal for his neighbor's salvation led him to enter the Society of Jesus. His reputation was such that he was instantly admitted on his application in August, 1602. After a fervent noviceship, he was sent to the college of Majorca and there had the inexpressible happiness of enjoying the direction of the Blessed Alphonsus Rodriguez, then porter of the college, an eminent contemplative, from whom Claver derived much spiritual profit, and even a knowledge of his future career. Before completing his studies, he solicited the American mission, and was sent out in 1610. From that time he never asked about Spain, and seemed to have forgotten everything but the land of his labors. Completing his studies at Santa Fe de Bogota, he was ordained at Carthagena in 1615, and from that moment devoted himself to the care of the Negro slaves. No sooner did a slaver reach the port than he hastened on board with his interpreters, a basket of delicacies for the sick, and other necessaries. The sick were the first objects of his zeal. Gaining their good will by his kind and gentle manner, he instructed them in the doctrines of Christianity; and if there was danger, baptized them. He then began his regular instructions for those in health, which he continued from day to day, till they were prepared for baptism. Then, on an appointed day, he administered the sacrament to all, after a touching exhortation to persevere in virtue, The amount of his toil may be conceived, when we learn that at that time ten or twelve thousand slaves were annually landed at Carthagena. Nor did this include all, as many slavers, to avoid the custom-house duties, landed their cargo on the coast and pretended that they belonged to former licensed importations, and were already baptized. The zeal of the servant of God was more active than the interest of the government officers; he discovered most of these Negroes, instructed and baptized them. Not wearied with these labors, he visited the hospitals, and especially that of the Incurables and Lepers, whom he nursed with the greatest charity. The poor forsaken Negroes, too, in their hovels, were never too forlorn or too distant to escape him. So long did he breathe the pestiferous atmosphere of these abodes of misery, that his taste and smell were entirely lost. Besides all this, his austerities were frightful: his life was a miracle, as nothing but a miracle could have sustained it in such a climate, where a scratch is often fatal. Over the Negroes, he maintained a general direction; he had regular masses, instructions and devotions for them; he was their pastor, their father, their protector. In their behalf he frequently exercised the miraculous powers with which God, in a most eminent degree, invested him. Among the Spaniards he labored reluctantly, as they had clergy in abundance; but the poor could always have recourse to him, and for them, as for Moors, and heretics or unbelievers, he spared no toil.
During the season when slavers were not accustomed to arrive, he traversed the country, visiting plantation after plantation, to give spiritual consolation to the slaves. For a time, also, he was sent to labor among the Indians near the Isthmus, the field of the labors of St. Louis Bertrand, but, being seized with a fatal fever, he was carried back to Carthagena; there, partly recovering, he renewed his labors, but was again prostrated, and for the last four years of his life was scarcely able to move. Such was the poverty and wretchedness of the Jesuits, that he had no attendant but a Negro boy, and men were actually tearing down the house when he died, on the 8th of September, 1654, at the age of 72, a faithful imitator of the great Xavier. His canonization was immediately undertaken and almost brought to a close in 1747; but the suppression of his order and the troubles in Europe deferred the publication of the brief till the 29th of August, 1848, when he was solemnly beatified by Pope Pius IX. Shared from EWTN
Feast: September 9
Information: Feast Day: September 7
Born: June 26, 1580, Verdu, Catalonia, Kingdom of Spain
Died: September 8, 1654, Cartagena, Colombia
Canonized: January 15, 1888, Rome by Pope Leo XIII
Major Shrine: Church of Saint Peter Claver
Patron of: Slaves, Colombia, Race relations, and African Americans
The Blessed Peter Claver was born at Verdu in Catalonia in the year 1581, of parents eminent for piety and virtue, who instilled like qualities into his infant heart from the very cradle. In youth his piety and love of study won general admiration, and every preferment was open to him, but zeal for his neighbor's salvation led him to enter the Society of Jesus. His reputation was such that he was instantly admitted on his application in August, 1602. After a fervent noviceship, he was sent to the college of Majorca and there had the inexpressible happiness of enjoying the direction of the Blessed Alphonsus Rodriguez, then porter of the college, an eminent contemplative, from whom Claver derived much spiritual profit, and even a knowledge of his future career. Before completing his studies, he solicited the American mission, and was sent out in 1610. From that time he never asked about Spain, and seemed to have forgotten everything but the land of his labors. Completing his studies at Santa Fe de Bogota, he was ordained at Carthagena in 1615, and from that moment devoted himself to the care of the Negro slaves. No sooner did a slaver reach the port than he hastened on board with his interpreters, a basket of delicacies for the sick, and other necessaries. The sick were the first objects of his zeal. Gaining their good will by his kind and gentle manner, he instructed them in the doctrines of Christianity; and if there was danger, baptized them. He then began his regular instructions for those in health, which he continued from day to day, till they were prepared for baptism. Then, on an appointed day, he administered the sacrament to all, after a touching exhortation to persevere in virtue, The amount of his toil may be conceived, when we learn that at that time ten or twelve thousand slaves were annually landed at Carthagena. Nor did this include all, as many slavers, to avoid the custom-house duties, landed their cargo on the coast and pretended that they belonged to former licensed importations, and were already baptized. The zeal of the servant of God was more active than the interest of the government officers; he discovered most of these Negroes, instructed and baptized them. Not wearied with these labors, he visited the hospitals, and especially that of the Incurables and Lepers, whom he nursed with the greatest charity. The poor forsaken Negroes, too, in their hovels, were never too forlorn or too distant to escape him. So long did he breathe the pestiferous atmosphere of these abodes of misery, that his taste and smell were entirely lost. Besides all this, his austerities were frightful: his life was a miracle, as nothing but a miracle could have sustained it in such a climate, where a scratch is often fatal. Over the Negroes, he maintained a general direction; he had regular masses, instructions and devotions for them; he was their pastor, their father, their protector. In their behalf he frequently exercised the miraculous powers with which God, in a most eminent degree, invested him. Among the Spaniards he labored reluctantly, as they had clergy in abundance; but the poor could always have recourse to him, and for them, as for Moors, and heretics or unbelievers, he spared no toil.
During the season when slavers were not accustomed to arrive, he traversed the country, visiting plantation after plantation, to give spiritual consolation to the slaves. For a time, also, he was sent to labor among the Indians near the Isthmus, the field of the labors of St. Louis Bertrand, but, being seized with a fatal fever, he was carried back to Carthagena; there, partly recovering, he renewed his labors, but was again prostrated, and for the last four years of his life was scarcely able to move. Such was the poverty and wretchedness of the Jesuits, that he had no attendant but a Negro boy, and men were actually tearing down the house when he died, on the 8th of September, 1654, at the age of 72, a faithful imitator of the great Xavier. His canonization was immediately undertaken and almost brought to a close in 1747; but the suppression of his order and the troubles in Europe deferred the publication of the brief till the 29th of August, 1848, when he was solemnly beatified by Pope Pius IX. Shared from EWTN
#Novena Birth of Mary Blessed Virgin - SHARE - Plenary Indulgence - 9
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| Filippo Lippi, Madonna and Child With Scenes from the Life of St. Anne, Florence, Pitti Palace, 1452- Mary’s own birth is shown over her right shoulder, |
To all faithful Christians who, in private or public, in church or in their own houses, shall keep any of the following Novenas, in preparation for the principal feasts of most holy Mary, Pope Pius VII., at the prayer of several holy persons, granted, by Rescripts issued through his Eminence the Cardinal-Vicar, Aug. 4 and Nov. 24, 1808, and Jan. 11, 1800 (all of which are kept in the Segretaria of the Vicariate) -
i. An indulgence of 300 days, daily.
ii. A plenary indulgence to all who shall assist at these Novenas every day, and who shall afterwards, either on the Feast-day itself, to which each Novena respectively has reference, or on some one day in its Octave, after Confession and Communion, pray to our Lord and to the Blessed Virgin ac cording to the pious intention of the Sovereign Pontiff.
IN PREPARATION FOR THE FEAST OF OUR LADY’S NATIVITY.
(Beginning Aug. 30.)
Veni Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende.
V. Emitte Spiritum tuum, et creabuntur.
R. Et renovabis faciem terrae.
Oremus.
Deus, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere. Per Christum Dominum nostrum. R. Amen.
TRANSLATION.
Come, Holy Spirit, fill the hearts of Thy faithful, and kindle in them the fire of Thy love.
V. Send forth Thy Spirit, and they shall be created.
R. And Thou shalt renew the face of the earth.
Let us pray.
O God, who hast taught the hearts of Thy faithful people by the light of the Holy Spirit; grant us in the same Spirit to relish what is right, and evermore to rejoice in his holy comfort. Through Christ our Lord. R. Amen.
Most holy Mary, Elect One, predestined from all eternity by the Most Holy Trinity to be Mother of the only-begotten Son of the Eternal Father, foretold by the Prophets, expected by the Patriarchs, desired by all nations, Sanctuary and living Temple of the Holy Ghost, Sun without stain, conceived free from original sin, Mistress of Heaven and of Earth, Queen of angels:- humbly prostrate at thy feet we give thee our homage, rejoicing that the year has brought round again the memory of thy most happy Nativity; and we pray thee with all our hearts to vouchsafe in thy goodness now to come down again and be reborn spiritually in our souls, that, led captive by thy loveliness and sweetness, they may ever live united to thy most sweet and loving heart.
i. So now whilst we say nine angelic salutations, we will direct our thoughts to the nine months which thou didst pass enclosed in thy mother’s womb; celebrating at the same time thy descent from the royal house of David, and how thou didst come forth to the light of heaven with high honour from the womb of holy Anna, thy most happy mother.
Ave Maria.
ii. We hail thee, heavenly Babe, white Dove of purity; who in spite of the serpent wast conceived free from original sin.
Ave Maria.
iii. We hail thee, bright Morn; who, forerunner of the Heavenly Sun of Justice, didst bring the first light to earth.
Ave Maria.
iv. We hail thee, Elect; who, like the untarnished Sun, didst burst forth in the dark night of sin.
Ave Maria.
v. We hail thee, beauteous Moon; who didst shed light upon a world wrapt in the darkness of idolatry.
Ave Maria.
vi. We hail thee, dread Warrior-Queen; who, in thyself a host, didst put to flight all hell.
Ave Maria.
vii. We hail thee, fair Soul of Mary; who from eternity wast possessed by God and God alone.
Ave Maria.
viii. We hail thee, dear Child, and we humbly venerate thy most holy infant body, the sacred swaddling-clothes wherewith they bound thee, the sacred crib wherein they laid thee, and we bless the hour and the day when thou wast born.
Ave Maria.
ix. We hail thee, much-loved Infant, adorned with every virtue immeasurably above all saints, and therefore worthy Mother of the Saviour of the world; who, having been made fruitful by the Holy Spirit, didst bring forth the Word Incarnate.
Ave Maria.
PRAYER
O most lovely Infant, who by thy holy birth hast comforted the world, made glad the heavens, struck terror into hell, brought help to the fallen, consolation to the sad, salvation to the weak, joy to all men living; we entreat thee, with the most fervent love and gratitude, to be spiritually reborn in our souls by means of thy most holy love; renew our spirits to thy service, rekindle in our hearts the fire of charity, bid all the virtues blossom there, that so we may find more and more favour in thy gracious eyes. Mary! be thou our Mary, and may we feel the saving power of thy sweetest name; may it ever be our comfort to call on that name in all our troubles; may it be our hope in dangers, our shield in temptation, and our last utterance in death. Sit nomen Mariae mel in ore, melos in aure, et jubilus in corde. Amen. Let the name of Mary be honey in the mouth, melody in the ear, joy in the heart. Amen.
V. Nativitas tua, Dei Genitrix Virgo.
R. Gaudium annuntiavit universo mundo.
Oremus.
Famulis tuis, quaesumus Domine, coelestis gratiae munus impertire: ut quibus Beata Virginis partus extitit salutis exordium, nativitatis ejus votiva solemnitas pacis tribuat incrementum.
Oremus.
Deus, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere. Per Christum Dominum nostrum. R. Amen.
TRANSLATION.
V. Thy Nativity, O Virgin Mother of God.
R. Hath brought joy to the whole world.
Let us pray.
Grant to us Thy servants, we beseech Thee, O Lord, the gift of heavenly grace; that to all those for whom the delivery of the Blessed Virgin was the beginning of salvation, this her votive festival may give increase of peace. Through, &c.
Let us pray.
O God, who hast taught the hearts of Thy faithful people by the light of the Holy Spirit; grant us in the same Spirit to relish what is right, and evermore to rejoice in his holy comfort. Through Christ our Lord. R. Amen.
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