2016
#BreakingNews 4 Separate Attacks in Germany leave 10 dead and many Injured - Please PRAY
#Novena to St. James the Greater - Patron of Arthritis, Veterinarians - Compostela #Pilgrims - SHARE
A separate attack saw five people wounded on a train in another part of Bavaria a week ago by an axe-wielding teenager from Afghanistan pledging allegiance to ISIS.
On Friday, July 22, nine people were killed by a teenage gunman in Munich, who then shot himself dead.
Summary of Attacks:
18 July: An axe-wielding teenage asylum seeker from Afghanistan is shot dead after injuring five people in an attack on a train. IS claims the attack
22 July: A German teenager of Iranian extraction goes on a shooting rampage in the Bavarian state capital, Munich, killing nine people, most of them migrants, before shooting himself.
24 July: A Syrian asylum seeker is arrested in the town of Reutlingen, Baden-Wuerttemberg, after allegedly killing a Polish woman with a machete and injuring two other people.
24 July Syrian asylum seeker blows himself up outside a music festival in the small Bavarian town of Ansbach, injuring 15 other people.
Police say he set off the bomb in his backpack after being kept from entering the festival ground because he did not have a ticket.
Please PRAY for Peace....
Today's #HolyMass Readings and Video : Mon. July 25, 2016 - #Eucharist
Feast of Saint James, Apostle
Lectionary: 605
Reading 12 COR 4:7-15
Brothers and sisters:
We hold this treasure in earthen vessels,
that the surpassing power may be of God and not from us.
We are afflicted in every way, but not constrained;
perplexed, but not driven to despair;
persecuted, but not abandoned;
struck down, but not destroyed;
always carrying about in the body the dying of Jesus,
so that the life of Jesus may also be manifested in our body.
For we who live are constantly being given up to death
for the sake of Jesus,
so that the life of Jesus may be manifested in our mortal flesh.
So death is at work in us, but life in you.
Since, then, we have the same spirit of faith,
according to what is written, I believed, therefore I spoke,
we too believe and therefore speak,
knowing that the one who raised the Lord Jesus
will raise us also with Jesus
and place us with you in his presence.
Everything indeed is for you,
so that the grace bestowed in abundance on more and more people
may cause the thanksgiving to overflow for the glory of God.
We hold this treasure in earthen vessels,
that the surpassing power may be of God and not from us.
We are afflicted in every way, but not constrained;
perplexed, but not driven to despair;
persecuted, but not abandoned;
struck down, but not destroyed;
always carrying about in the body the dying of Jesus,
so that the life of Jesus may also be manifested in our body.
For we who live are constantly being given up to death
for the sake of Jesus,
so that the life of Jesus may be manifested in our mortal flesh.
So death is at work in us, but life in you.
Since, then, we have the same spirit of faith,
according to what is written, I believed, therefore I spoke,
we too believe and therefore speak,
knowing that the one who raised the Lord Jesus
will raise us also with Jesus
and place us with you in his presence.
Everything indeed is for you,
so that the grace bestowed in abundance on more and more people
may cause the thanksgiving to overflow for the glory of God.
Responsorial PsalmPS 126:1BC-2AB, 2CD-3, 4-5, 6
R. (5) Those who sow in tears shall reap rejoicing.
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. Those who sow in tears shall reap rejoicing.
Then they said among the nations,
“The LORD has done great things for them.”
The LORD has done great things for us;
we are glad indeed.
R. Those who sow in tears shall reap rejoicing.
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. Those who sow in tears shall reap rejoicing.
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. Those who sow in tears shall reap rejoicing.
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. Those who sow in tears shall reap rejoicing.
Then they said among the nations,
“The LORD has done great things for them.”
The LORD has done great things for us;
we are glad indeed.
R. Those who sow in tears shall reap rejoicing.
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. Those who sow in tears shall reap rejoicing.
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. Those who sow in tears shall reap rejoicing.
AlleluiaSEE JN 15:16
R. Alleluia, alleluia.
I chose you from the world,
to go and bear fruit that will last, says the Lord.
R. Alleluia, alleluia.
and did him homage, wishing to ask him for something.
He said to her,
“What do you wish?”
She answered him,
“Command that these two sons of mine sit,
one at your right and the other at your left, in your Kingdom.”
Jesus said in reply,
“You do not know what you are asking.
Can you drink the chalice that I am going to drink?”
They said to him, “We can.”
He replied,
“My chalice you will indeed drink,
but to sit at my right and at my left, this is not mine to give
but is for those for whom it has been prepared by my Father.”
When the ten heard this,
they became indignant at the two brothers.
But Jesus summoned them and said,
“You know that the rulers of the Gentiles lord it over them,
and the great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served
but to serve and to give his life as a ransom for many.”
I chose you from the world,
to go and bear fruit that will last, says the Lord.
R. Alleluia, alleluia.
GospelMT 20:20-28
The mother of the sons of Zebedee approached Jesus with her sonsand did him homage, wishing to ask him for something.
He said to her,
“What do you wish?”
She answered him,
“Command that these two sons of mine sit,
one at your right and the other at your left, in your Kingdom.”
Jesus said in reply,
“You do not know what you are asking.
Can you drink the chalice that I am going to drink?”
They said to him, “We can.”
He replied,
“My chalice you will indeed drink,
but to sit at my right and at my left, this is not mine to give
but is for those for whom it has been prepared by my Father.”
When the ten heard this,
they became indignant at the two brothers.
But Jesus summoned them and said,
“You know that the rulers of the Gentiles lord it over them,
and the great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served
but to serve and to give his life as a ransom for many.”
#Novena to St. James the Greater - Patron of Arthritis, Veterinarians - Compostela #Pilgrims - SHARE
First Day
The Call of James (Matthew 4:18-22)
As Jesus was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. He said to them, "Come after me, and I will make you fishers of men." At once they left their nets and followed him.
He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him.
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Reflection
Mending their nets on the shores of the Sea of Galilee, James and John look up to see Jesus. And he calls them to do something totally new—to follow him; and to become something new as well—“fishers of men.” Why did Jesus choose fishermen for his first disciples? Perhaps because fishing takes strength, skill, persistence, and patience. Perhaps because fishermen live amidst the beauty and danger of the natural world, and understand their dependence on God. Perhaps because fishermen know when to work long, hard hours, and when to rest. An Apostle needs all these qualities as well.
When they hear the Lord’s call, James and John respond at once. They do not ask questions, finish the task at hand, or even consult with their father; instead, “immediately” they leave the old life behind and follow Jesus. For us, too, the call to discipleship usually comes in the midst of the humdrum patterns of our daily lives, when we are least expecting it. Are we ready to respond to the Lord’s call—to do something different; to become something new?
When they hear the Lord’s call, James and John respond at once. They do not ask questions, finish the task at hand, or even consult with their father; instead, “immediately” they leave the old life behind and follow Jesus. For us, too, the call to discipleship usually comes in the midst of the humdrum patterns of our daily lives, when we are least expecting it. Are we ready to respond to the Lord’s call—to do something different; to become something new?
Second Day
The Sons of Thunder (Luke 9:51-56)
When the days for his being taken up were fulfilled, Jesus resolutely determined to journey to Jerusalem, and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there, but they would not welcome him because the destination of his journey was Jerusalem. When the disciples James and John saw this they asked, "Lord, do you want us to call down fire from heaven to consume them?"
Jesus turned and rebuked them, and they journeyed to another village.
Reflection
Jesus gave Simon a special name – “Peter.” Jesus also gives James and John a special name, “Boanerges,” which means “sons of thunder” (Mark 3:17). Scripture scholars tell us that the giving of a new name is a sign of an inner transformation: think of Abram, who became Abraham, and Jacob, who became Israel. James and John must have been full of zeal for the Kingdom to receive a name like “sons of thunder.”
We get a glimpse of that zeal for the Lord’s work in this passage from Luke. When the people of one town refuse to welcome Jesus, James and John offer to “call down fire from heaven,” to destroy them as Sodom and Gomorrah were destroyed when they refused to receive the Lord. But Jesus “rebukes” them. That is not the way of the Kingdom. Jesus invites, but he does not command, and his disciples are to do the same.
How do we respond to rejection? With the “thunder” of James, or with the peace of Christ?
When the days for his being taken up were fulfilled, Jesus resolutely determined to journey to Jerusalem, and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there, but they would not welcome him because the destination of his journey was Jerusalem. When the disciples James and John saw this they asked, "Lord, do you want us to call down fire from heaven to consume them?"
Jesus turned and rebuked them, and they journeyed to another village.
Reflection
Jesus gave Simon a special name – “Peter.” Jesus also gives James and John a special name, “Boanerges,” which means “sons of thunder” (Mark 3:17). Scripture scholars tell us that the giving of a new name is a sign of an inner transformation: think of Abram, who became Abraham, and Jacob, who became Israel. James and John must have been full of zeal for the Kingdom to receive a name like “sons of thunder.”
We get a glimpse of that zeal for the Lord’s work in this passage from Luke. When the people of one town refuse to welcome Jesus, James and John offer to “call down fire from heaven,” to destroy them as Sodom and Gomorrah were destroyed when they refused to receive the Lord. But Jesus “rebukes” them. That is not the way of the Kingdom. Jesus invites, but he does not command, and his disciples are to do the same.
How do we respond to rejection? With the “thunder” of James, or with the peace of Christ?
Third Day
A Child Raised from the Dead (Luke 8:40-42, 49-56)
A man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house, because he had an only daughter, about twelve years old, and she was dying…. Someone from the synagogue official's house arrived and said, "Your daughter is dead; do not trouble the teacher any longer."
On hearing this, Jesus answered him, "Do not be afraid; just have faith and she will be saved."
When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child's father and mother. All were weeping and mourning for her, when he said, "Do not weep any longer, for she is not dead, but sleeping."
And they ridiculed him, because they knew that she was dead. But he took her by the hand and called to her, "Child, arise!" Her breath returned and she immediately arose. He then directed that she should be given something to eat.
Her parents were astounded, and he instructed them to tell no one what had happened.
Reflection
When Jesus raises the daughter of Jairus from the dead, he does not take all of his disciples with him. Only Peter, James, and John are in the room with the girl and her parents, when, with a word and a touch of the hand, Jesus restores her to life.
Jesus tells them all to keep silence about this great miracle. Only when Jesus himself is raised from the dead will the three Apostles understand what it is they have witnessed: the very power of God, triumphant over evil, over disease and sickness of every kind, over death itself. James, with Peter and John, is a special witness to resurrection. He will be able to speak to others the saving words of Christ: “just have faith.”
A man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house, because he had an only daughter, about twelve years old, and she was dying…. Someone from the synagogue official's house arrived and said, "Your daughter is dead; do not trouble the teacher any longer."
On hearing this, Jesus answered him, "Do not be afraid; just have faith and she will be saved."
When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child's father and mother. All were weeping and mourning for her, when he said, "Do not weep any longer, for she is not dead, but sleeping."
And they ridiculed him, because they knew that she was dead. But he took her by the hand and called to her, "Child, arise!" Her breath returned and she immediately arose. He then directed that she should be given something to eat.
Her parents were astounded, and he instructed them to tell no one what had happened.
Reflection
When Jesus raises the daughter of Jairus from the dead, he does not take all of his disciples with him. Only Peter, James, and John are in the room with the girl and her parents, when, with a word and a touch of the hand, Jesus restores her to life.
Jesus tells them all to keep silence about this great miracle. Only when Jesus himself is raised from the dead will the three Apostles understand what it is they have witnessed: the very power of God, triumphant over evil, over disease and sickness of every kind, over death itself. James, with Peter and John, is a special witness to resurrection. He will be able to speak to others the saving words of Christ: “just have faith.”
James, Witness to the Glory of Christ (Matthew 17:1-9)
Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them; his face shone like the sun and his clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with him.
Then Peter said to Jesus in reply, "Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah." While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, "This is my beloved Son, with whom I am well pleased; listen to him."
When the disciples heard this, they fell prostrate and were very much afraid. But Jesus came and touched them, saying, "Rise, and do not be afraid." And when the disciples raised their eyes, they saw no one else but Jesus alone. As they were coming down from the mountain, Jesus charged them, "Do not tell the vision to anyone until the Son of Man has been raised from the dead."
Reflection
In the Gospel according to Matthew, the Transfiguration of Jesus comes immediately following his first prediction of his Passion. This is a hard teaching indeed: how can the Messiah, the Chosen One of God, the Savior, be crucified? Peter speaks for all of them when he says, “God forbid, Lord! No such thing shall ever happen to you” (Matthew 16:22). Jesus reply is harsh: “get behind me, Satan! You are thinking not as God does, but as human beings do.” The disciples begin to understand that to follow Jesus is to carry the cross.
But there is more. Jesus allows Peter, James, and John a blinding glimpse of his heavenly glory. They see him shining brighter than the sun, speaking with Moses and Elijah; and they hear God’s voice, urging them to listen to what he says. In glimpsing the Transfiguration of Jesus, Peter, James and John are glimpsing the Resurrection. Jesus shows them this glimpse to help them understand that for all who follow Jesus, suffering and glory go hand in hand.
Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them; his face shone like the sun and his clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with him.
Then Peter said to Jesus in reply, "Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah." While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, "This is my beloved Son, with whom I am well pleased; listen to him."
When the disciples heard this, they fell prostrate and were very much afraid. But Jesus came and touched them, saying, "Rise, and do not be afraid." And when the disciples raised their eyes, they saw no one else but Jesus alone. As they were coming down from the mountain, Jesus charged them, "Do not tell the vision to anyone until the Son of Man has been raised from the dead."
Reflection
In the Gospel according to Matthew, the Transfiguration of Jesus comes immediately following his first prediction of his Passion. This is a hard teaching indeed: how can the Messiah, the Chosen One of God, the Savior, be crucified? Peter speaks for all of them when he says, “God forbid, Lord! No such thing shall ever happen to you” (Matthew 16:22). Jesus reply is harsh: “get behind me, Satan! You are thinking not as God does, but as human beings do.” The disciples begin to understand that to follow Jesus is to carry the cross.
But there is more. Jesus allows Peter, James, and John a blinding glimpse of his heavenly glory. They see him shining brighter than the sun, speaking with Moses and Elijah; and they hear God’s voice, urging them to listen to what he says. In glimpsing the Transfiguration of Jesus, Peter, James and John are glimpsing the Resurrection. Jesus shows them this glimpse to help them understand that for all who follow Jesus, suffering and glory go hand in hand.
Fifth Day
With the Lord in the Garden of Gethsemane (Mark 14:32-42)
They came to a place named Gethsemane, and Jesus said to his disciples, "Sit here while I pray." He took with him Peter, James, and John, and began to be troubled and distressed. Then he said to them, "My soul is sorrowful even to death. Remain here and keep watch."
He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him; he said, "Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will."
When he returned he found them asleep. He said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak."
Withdrawing again, he prayed, saying the same thing. Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him.
He returned a third time and said to them, "Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners. Get up, let us go. See, my betrayer is at hand."
Reflection
The same three who witnessed Christ in glory – Peter, James, and John – witness his sufferings in the Garden of Gethsemane. As scripture commentator Marie Noonan Sabin observes, the contrasts between the two scenes are poignant. There, Jesus shone with dazzling light; here, all is darkness. There, Jesus stood above the mountain; here, he falls to the ground. There, the Father spoke words of love; here, Jesus asks his Father to take the cup of suffering away from him.
In this last hour, Jesus does not want to be alone: he wants his friends at his side. But these friends, who will scatter when Jesus is arrested, have already begun to abandon him: they cannot even stay awake to keep him company.
Peter, James, and John will become pillars of the Church, preaching the Good News far and wide. Jesus wants these Apostles to be witnesses, not just of the divine signs and wonders he performs, but of his humanity and his suffering. He wants them to be aware of his weakness—and their own. Perhaps that is why the sacrament of penance is such an important part of our faith. In becoming more aware of our own weakness, we become more compassionate and understanding towards others.
They came to a place named Gethsemane, and Jesus said to his disciples, "Sit here while I pray." He took with him Peter, James, and John, and began to be troubled and distressed. Then he said to them, "My soul is sorrowful even to death. Remain here and keep watch."
He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him; he said, "Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will."
When he returned he found them asleep. He said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak."
Withdrawing again, he prayed, saying the same thing. Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him.
He returned a third time and said to them, "Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners. Get up, let us go. See, my betrayer is at hand."
Reflection
The same three who witnessed Christ in glory – Peter, James, and John – witness his sufferings in the Garden of Gethsemane. As scripture commentator Marie Noonan Sabin observes, the contrasts between the two scenes are poignant. There, Jesus shone with dazzling light; here, all is darkness. There, Jesus stood above the mountain; here, he falls to the ground. There, the Father spoke words of love; here, Jesus asks his Father to take the cup of suffering away from him.
In this last hour, Jesus does not want to be alone: he wants his friends at his side. But these friends, who will scatter when Jesus is arrested, have already begun to abandon him: they cannot even stay awake to keep him company.
Peter, James, and John will become pillars of the Church, preaching the Good News far and wide. Jesus wants these Apostles to be witnesses, not just of the divine signs and wonders he performs, but of his humanity and his suffering. He wants them to be aware of his weakness—and their own. Perhaps that is why the sacrament of penance is such an important part of our faith. In becoming more aware of our own weakness, we become more compassionate and understanding towards others.
Sixth Day
James, one of the Twelve (Matthew 10:1-10)
Jesus summoned his twelve disciples and gave them authority over unclean spirits to drive them out and to cure every disease and every illness. The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John; Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus; Simon the Cananean, and Judas Iscariot who betrayed him.
Jesus sent out these twelve after instructing them thus, "Do not go into pagan territory or enter a Samaritan town. Go rather to the lost sheep of the house of Israel. As you go, make this proclamation: 'The kingdom of heaven is at hand.' Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give. Do not take gold or silver or copper for your belts; no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep.”
Reflection
Jesus gives the Apostles a mission. They are to drive out demons, cure the sick, and proclaim the Kingdom of God: in other words, their mission is Christ’s mission.
The Apostles have an incredible gift to give: freedom, healing, life. But they are to give this gift as freely as they have received it. They are to travel not like rich people, with horses, chariots, and retinues, but like homeless wanderers: alone, unarmed, without so much as a change of clothes. They are given great “authority,” but they must also become totally vulnerable, accepting the hospitality and generosity of others. They are to be, in short, like Jesus, who “emptied himself, taking the form of a slave, and coming in human likeness.” (Philippians 2) The Church is called to do the same.
Jesus summoned his twelve disciples and gave them authority over unclean spirits to drive them out and to cure every disease and every illness. The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John; Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus; Simon the Cananean, and Judas Iscariot who betrayed him.
Jesus sent out these twelve after instructing them thus, "Do not go into pagan territory or enter a Samaritan town. Go rather to the lost sheep of the house of Israel. As you go, make this proclamation: 'The kingdom of heaven is at hand.' Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give. Do not take gold or silver or copper for your belts; no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep.”
Reflection
Jesus gives the Apostles a mission. They are to drive out demons, cure the sick, and proclaim the Kingdom of God: in other words, their mission is Christ’s mission.
The Apostles have an incredible gift to give: freedom, healing, life. But they are to give this gift as freely as they have received it. They are to travel not like rich people, with horses, chariots, and retinues, but like homeless wanderers: alone, unarmed, without so much as a change of clothes. They are given great “authority,” but they must also become totally vulnerable, accepting the hospitality and generosity of others. They are to be, in short, like Jesus, who “emptied himself, taking the form of a slave, and coming in human likeness.” (Philippians 2) The Church is called to do the same.
Seventh Day
Their Mothers’ Request (Matthew 20: 20-23)
The mother of the sons of Zebedee approached Jesus with her sons and did him homage, wishing to ask him for something. He said to her, "What do you wish?"
She answered him, "Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom."
Jesus said in reply, "You do not know what you are asking. Can you drink the cup that I am going to drink?"
They said to him, "We can."
He replied, "My cup you will indeed drink, but to sit at my right and at my left, this is not mine to give but is for those for whom it has been prepared by my Father."
Reflection
In the Gospel according to Mark, James and John come to Jesus and ask for seats at his right and left—seats of honor and power—in the Kingdom. In Matthew’s Gospel, it is their mother who makes the request. It is ironic, to say the least, that this request comes immediately after Jesus tells his disciples, for the third time, what awaits him: crucifixion and death; and after a whole series of parables with the theme “the last will be first, and the first will be last” (Matthew 20:16)! Jesus responds honestly but gently to the ambition of the two brothers. They will indeed drink his cup – James was the first of the Apostles to suffer martyrdom – but only the Father knows who will sit at his right and left in the Kingdom of heaven. The only thing Jesus promises the brothers is suffering.
The mother of the sons of Zebedee approached Jesus with her sons and did him homage, wishing to ask him for something. He said to her, "What do you wish?"
She answered him, "Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom."
Jesus said in reply, "You do not know what you are asking. Can you drink the cup that I am going to drink?"
They said to him, "We can."
He replied, "My cup you will indeed drink, but to sit at my right and at my left, this is not mine to give but is for those for whom it has been prepared by my Father."
Reflection
In the Gospel according to Mark, James and John come to Jesus and ask for seats at his right and left—seats of honor and power—in the Kingdom. In Matthew’s Gospel, it is their mother who makes the request. It is ironic, to say the least, that this request comes immediately after Jesus tells his disciples, for the third time, what awaits him: crucifixion and death; and after a whole series of parables with the theme “the last will be first, and the first will be last” (Matthew 20:16)! Jesus responds honestly but gently to the ambition of the two brothers. They will indeed drink his cup – James was the first of the Apostles to suffer martyrdom – but only the Father knows who will sit at his right and left in the Kingdom of heaven. The only thing Jesus promises the brothers is suffering.
Eighth Day
Response of the Other Apostles (Matthew 20: 24-28)
When the ten heard this, they became indignant at the two brothers. But Jesus summoned them and said, "You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; whoever wishes to be first among you shall be your slave. Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many."
Reflection
The disciples have listened as Jesus teaches them in parables – parables that speak of the topsy-turvy logic of God – the first last, and the last first. In asking to sit at the right and left of Jesus in the Kingdom, James and John become a parable. Do not jockey for position, Jesus warns his followers. Do not be ambitious. Instead, if you want to be great, become a servant; if you want to be first, take the last place. Why? Because that is what Jesus did.
When the ten heard this, they became indignant at the two brothers. But Jesus summoned them and said, "You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; whoever wishes to be first among you shall be your slave. Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many."
Reflection
The disciples have listened as Jesus teaches them in parables – parables that speak of the topsy-turvy logic of God – the first last, and the last first. In asking to sit at the right and left of Jesus in the Kingdom, James and John become a parable. Do not jockey for position, Jesus warns his followers. Do not be ambitious. Instead, if you want to be great, become a servant; if you want to be first, take the last place. Why? Because that is what Jesus did.
Ninth Day
James, Witness to the Resurrection (Matthew 20: 16-20)
The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them. When they saw him, they worshiped, but they doubted. Then Jesus approached and said to them, "All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age."
The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them. When they saw him, they worshiped, but they doubted. Then Jesus approached and said to them, "All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age."
Reflection
“Apostle” means “one who is sent.” In calling James and the others to be his Apostles, Jesus is sending them forth to continue the work he himself has begun, baptizing the nations, teaching, and proclaiming the Kingdom. How did James live this call? We know that he became a leader of the Church in Jerusalem (Paul referred to him as one of the “pillars” [Galatians 2:9]). We know that he preached the Gospel – tradition tells us that he journeyed as far as Spain, the “ends of the earth.” And we know that he was the first of the Apostles to suffer death for Christ (Acts 12:2). We are not all called to be Apostles, but we can all make the pattern of James’ life our own: listening to Christ, living for Christ, and dying for Christ.
“Apostle” means “one who is sent.” In calling James and the others to be his Apostles, Jesus is sending them forth to continue the work he himself has begun, baptizing the nations, teaching, and proclaiming the Kingdom. How did James live this call? We know that he became a leader of the Church in Jerusalem (Paul referred to him as one of the “pillars” [Galatians 2:9]). We know that he preached the Gospel – tradition tells us that he journeyed as far as Spain, the “ends of the earth.” And we know that he was the first of the Apostles to suffer death for Christ (Acts 12:2). We are not all called to be Apostles, but we can all make the pattern of James’ life our own: listening to Christ, living for Christ, and dying for Christ.
Feast of St. James
Let Catholics rejoice!
Let the citizens of Heaven be glad
This day.
Let the citizens of Heaven be glad
This day.
Let the priest with beautiful songs
And with chants busy himself
This day.
And with chants busy himself
This day.
This is the praiseworthy day,
Noble with divine light,
This day.
Noble with divine light,
This day.
When James to the palace
Of the Heavens ascended
This day.
Of the Heavens ascended
This day.
Conquering Herod's sword,
He received the reward of life
This day.
He received the reward of life
This day.
Therefore without end
Let us bless the Lord
This day.
Let us bless the Lord
This day.
To the great Father in Heaven
Let us offer thankful praises
This day.
Let us offer thankful praises
This day.
Pilgrims Prayer
St. James!
We come to you in eager pilgrimage.
We come as part of a great throng of pilgrims
who through the centuries have come to this place,
where you are pilgrim and host, apostle and patron.
We come to you today
because we are on a common journey.
Place yourself, patron of pilgrims,
at the head of our pilgrimage.
Teach us, apostle and friend of the Lord,
the WAY which leads to him.
Open us, preacher of the Gospel,
to the TRUTH you learned from your Master’s lips.
Give us, witness of the faith,
the strength always to love the LIFE Christ gives.
We pray in Jesus’ name. Amen.
We come as part of a great throng of pilgrims
who through the centuries have come to this place,
where you are pilgrim and host, apostle and patron.
We come to you today
because we are on a common journey.
Place yourself, patron of pilgrims,
at the head of our pilgrimage.
Teach us, apostle and friend of the Lord,
the WAY which leads to him.
Open us, preacher of the Gospel,
to the TRUTH you learned from your Master’s lips.
Give us, witness of the faith,
the strength always to love the LIFE Christ gives.
We pray in Jesus’ name. Amen.
Prayer to St. Christopher for Safe #Travels and #Motorists - SHARE #StChristopher 's Prayer!
Saint Christopher's Protection Prayer
Dear Saint Christopher, protect me today in all my travels along the road's way. Give your warning sign if danger is near so that I may stop while the path is clear. Be at my window and direct me through when the vision blurs From out of the blue. Carry me safely to my destined place, like you carried Christ in your close embrace. Amen.
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St. Christopher's Prayer
O Glorious St. Christopher you have inherited a beautiful name, Christbearer, as a result of the wonderful legend that while carrying people across a raging stream you also carried the Child Jesus. Teach us to be true Christbearers to those who do not know Him. Protect all of us that travel both near and far and petition Jesus to be with us always. Amen. Join us on
Saint July 25 : St. Christopher : #Patron of #Bachelors , #Travelers and Toothache
MARTYR
Feast: July 25
Information:
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St. Christopher, a martyr, probably of the third century. Although St. Christopher is one of the most popular saints in the East and in the West, almost nothing certain is known about his life or death. The legend says: A heathen king (in Canaan or Arabia), through the prayers of his wife to the Blessed Virgin, had a son, whom he called Offerus (Offro, Adokimus, or Reprebus) and dedicated to the gods Machmet and Apollo. Acquiring in time extraordinary size and strength, Offerus resolved to serve only the strongest and the bravest. He bound himself successively to a mighty king and to Satan, but he found both lacking in courage, the former dreading even the name of the devil, and the latter frightened by the sight of a cross at the roadside. For a time his search for a new master was in vain, but at last he found a hermit (Babylas?) who told him to offer his allegiance to Christ, instructed him in the Faith, and baptized him.
Christopher, as he was now called, would not promise to do any fasting or praying, but willingly accepted the task of carrying people, for God's sake, across a raging stream. One day he was carrying a child who continually grew heavier, so that it seemed to him as if he had the whole world on his shoulders. The child, on inquiry, made himself known as the Creator and Redeemer of the world. To prove his statement the child ordered Christopher to fix his staff in the ground. The next morning it had grown into a palm-tree bearing fruit. The miracle converted many. This excited the rage of the king (prefect) of that region (Dagnus of Samos in Lycia?). Christopher was put into prison and, after many cruel torments, beheaded.
The Greek legend may belong to the sixth century; about the middle of the ninth, we find it spread through France. Originally, St. Christopher was only a martyr, and as such is recorded in the old martyrologies. The simple form of the Greek and Latin
The existence of a martyr St. Christopher cannot be denied, as was sufficiently shown by the Jesuit Nicholas Serarius, in his treatise on litanies, "Litaneutici" (Cologne, 1609), and by Molanus in his history of sacred pictures, "De picturis et imaginibus sacris" (Louvain, 1570). In a small church dedicated to the martyr St. Christopher, the body of St. Remigius of Reims was buried, 532 (Acta SS., 1 Oct., 161). St. Gregory the Great (d. 604) speaks of a monastery of St. Christopher (Epp., x., 33). The Mozarabic Breviary and Missal, ascribed to St. Isidore of Seville (d. 636), contains a special office in his honour. In 1386 a brotherhood was founded under the patronage of St. Christopher in Tyrol and Vorarlberg, to guide travellers over the Arlberg. In 1517, a St. Christopher temperance society existed in Carinthia, Styria, in Saxony, and at Munich. Great veneration was shown to the saint in Venice, along the shores of the Danube, the Rhine, and other rivers where floods or ice-jams caused frequent damage. The oldest picture of the saint, in the monastery on the Mount Sinai dates from the time of Justinian (527-65). Coins with his image were cast at Wurzburg, in Wurtermberg, and in Bohemia. His statues were placed at the entrances of churches and dwellings, and frequently at bridges; these statues and his pictures often bore the inscription: "Whoever shall behold the image of St. Christopher shall not faint or fall on that day." The saint, who is one of the fourteen holy helpers, has been chosen as patron by Baden, by Brunswick, and by Mecklenburg, and several other cities, as well as by bookbinders, gardeners, mariners, etc. He is invoked against lightning, storms, epilepsy, pestilence, etc. His feast is kept on 25 July; among the Greeks, on 9 March; and his emblems are the tree, the Christ Child, and a staff. St. Christopher's Island (commonly called St. Kitts), lies 46 miles west of Antigua in the Lesser Antilles.
IMAGE SOURCE GOOGLE IMAGES- Text the Catholic Encyclopedia |
Saint July 25 : St. James the Greater : #Apostle - #Compostela Spain - Patron of #Veterinarians and Pharmacists
APOSTLE AND PATRON SAINT OF SPAIN
Feast: July 25
Feast Day:July 25
Born:
1st century
Died:44, Judea
Major Shrine:
Cathedral of Santiago de Compostela, Galicia (Spain)
Patron of:
Veterinarians, equestrians, furriers, tanners, pharmacists The son of Zebedee (q.v.) and Salome (q.v. Cf. Matt., xvii, 56; Mark, xv, 40; xvi, 1). Zahn asserts that Salome was the daughter of a priest. James is styled "the Greater" to distinguish him from the Apostle James "the Less," who was probably shorter of stature. We know nothing of St. James's early life. He was the brother of John, the beloved disciple, and probably the elder of the two. His parents seem to have been people of means as appears from the following facts. Zebedee was a fisherman of the Lake of Galilee, who probably lived in or near Bethsaida (John, 1, 44), perhaps in Capharnaum; and had some boatmen or hired men as his usual attendants (Mark, 1, 20). Salome was one of the pious women who afterwards followed Christ and "ministered unto him of their substance" (cf. Matt., xxvii, 55, sq.; Mark, xv, 40; xvi, 1; Luke, viii, 2 sq.; xxiii, 55-xxiv, 1). St. John was personally known to the high-priest (John, xviii, 16); and must have had wherewithal to provide for the Mother of Jesus (John, xix, 27). It is probable, according to Acts, iv, 13, that John (and consequently his brother James) had not received the technical training of the rabbinical schools; in this sense they were unlearned and without any official position among the Jews. But, according to the social rank of their parents, they must have been men of ordinary education, in the common walks of Jewish life. They had frequent opportunity of coming in contact with Greek life and language, which were already widely spread along the shores of the Galilean Sea. Some authors, comparing John, xix, 25, with Matt., xxviii, 56, and Mark, xv, 40, identify, and probably rightly so, Mary the Mother of James the Less and of Joseph in Mark and Matthew with "Mary of Cleophas" in John. As the name of Mary Magdalen occurs in the three lists, they identify further Salome in Mark with "the mother of the sons of Zebedee" in Matthew; finally they identify Salome with "his mother's sister" in John. They suppose, for this last identification, that four women are designated by John, xix, 25; the Syriac "Peshito" gives the reading: "His mother and his mother's sister, and Mary of Cleophas and Mary Magdalen." If this last supposition is right, Salome was a sister of the Blessed Virgin Mary, and James the Greater and John were first cousins of the Lord; this may explain the discipleship of the two brothers, Salome's request and their own claim to the first position in His kingdom, and His commendation of the Blessed Virgin to her own nephew. But it is doubtful whether the Greek admits of this construction without the addition or the omission of kai (and). Thus the relationship of St. James to Jesus remains doubtful.
The Galilean origin of St. James in some degree explains the energy of temper and the vehemence of character which earned for him and St. John the name of Boanerges, "sons of thunder" (Mark. iii, 17); the Galilean race was religious, hardy, industrious, brave, and the strongest defender of the Jewish nation. When John the Baptist proclaimed the kingdom of the Messias, St. John became a disciple (John, i, 35); he was directed to "the Lamb of God" and afterwards brought his brother James to the Messias; the obvious meaning of John, i, 41, is that St. Andrew finds his brother (St. Peter) first and that afterwards St. John (who does not name himself, according to his habitual and characteristic reserve and silence about himself) finds his brother (St. James). The call of St. James to the discipleship of the Messias is reported in a parallel or identical narration by Matt., iv, 18-22; Mark, i, 19 sq.; and Luke, v, 1-11. The two sons of Zebedee, as well as Simon (Peter) and his brother Andrew with whom they were in partnership (Luke, v, 10), were called by the Lord upon the Sea of Galilee, where all four with Zebedee and his hired servants were engaged in their ordinary occupation of fishing. The sons of Zebedee "forthwith left their nets and father, and followed him" (Matt., iv, 22), and became "fishers of men". St. James was afterwards with the other eleven called to the Apostleship (Matt., x, 1-4; Mark, iii, 13-19; Luke, vi, 12-16; Acts, i, 13). In all four lists the names of Peter and Andrew, James and John form the first group, a prominent and chosen group (cf. Mark, xiii, 3); especially Peter, James, and John. These three Apostles alone were admitted to be present at the miracle of the raising of Jairus's daughter (Mark, v, 37; Luke, viii, 51), at the Transfiguration (Mark, ix, 1; Matt., xvii, 1; Luke, ix, 28), and the Agony in Gethsemani (Matt., xxvi, 37; Mark, xiv, 33). The fact that the name of James occurs always (except in Luke, viii, 51; ix, 28; Acts, i, 13—Gr. Text) before that of his brother seems to imply that James was the elder of the two. It is worthy of notice that James is never mentioned in the Gospel of St. John; this author observes a humble reserve not only with regard to himself, but also about the members of his family.
Several incidents scattered through the Synoptics suggest that James and John had that particular character indicated by the name "Boanerges," sons of thunder, given to them by the Lord (Mark, iii, 17); they were burning and impetuous in their evangelical zeal and severe in temper. The two brothers showed their fiery temperament against "a certain man casting out devils" in the name of the Christ; John, answering, said: "We [James is probably meant] forbade him, because he followeth not with us" (Luke, ix, 49). When the Samaritans refused to receive Christ, James and John said: "Lord, wilt thou that we command fire to come down from heaven, and consume them?" (Luke, ix, 54; cf. v. 49). On the last journey to Jerusalem, their mother Salome came to the Lord and said to Him: "Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom" (Matt., xx, 21). And the two brothers, still ignorant of the spiritual nature of the Messianic Kingdom, joined with their mother in this eager ambition (Mark, x, 37). And on their assertion that they are willing to drink the chalice that He drinks of, and to be baptized with the baptism of His sufferings, Jesus assured them that they will share His sufferings (ibid., v. 38-39). James won the crown of martyrdom fourteen years after this prophecy, A.D. 44. Herod Agrippa I, son of Aristobulus and grandson of Herod the Great, reigned at that time as "king" over a wider dominion than that of his grandfather. His great object was to please the Jews in every way, and he showed great regard for the Mosaic Law and Jewish customs. In pursuance of this policy, on the occasion of the Passover of A.D. 44, he perpetrated cruelties upon the Church, whose rapid growth incensed the Jews. The zealous temper of James and his leading part in the Jewish Christian communities probably led Agrippa to choose him as the first victim. "He killed James, the brother of John, with the sword." (Acts, xii, 1-2). According to a tradition, which, as we learn from Eusebius (Hist. Eccl., II, ix, 2, 3), was received from Clement of Alexandria (in the seventh book of his lost "Hypotyposes"), the accuser who led the Apostle to judgment, moved by his confession, became himself a Christian, and they were beheaded together. As Clement testifies expressly that the account was given him "by those who were before him," this tradition has a better foundation than many other traditions and legends respecting the Apostolic labours and death of St. James, which are related in the Latin "Passio Jacobi Majoris", the Ethiopic "Acts of James", and so on. The tradition asserting that James the Greater preached the Gospel in Spain, and that his body was translated to Compostela, claims more serious consideration.
According to this tradition St. James the Greater, having preached Christianity in Spain, returned to Judea and was put to death by order of Herod; his body was miraculously translated to Iria Flavia in the northwest of Spain, and later to Compostela, which town, especially during the Middle Ages, became one of the most famous places of pilgrimage in the world. The vow of making a pilgrimage to Compostela to honour the sepulchre of St. James is still reserved to the pope, who alone of his own or ordinary right can dispense from it (see VOW). In the twelfth century was founded the Order of Knights of St. James of Compostela.
With regard to the preaching of the Gospel in Spain by St. James the greater, several difficulties have been raised:
• St. James suffered martyrdom A.D. 44 (Acts, xii, 2), and, according to the tradition of the early Church, he had not yet left Jerusalem at this time (cf. Clement of Alexandria, "Strom.", VI, Apollonius, quoted by Euseb., "Hist. Eccl." VI, xviii).
• St. Paul in his Epistle to the Romans (A.D. 58) expressed the intention to visit Spain (Rom., xv, 24) just after he had mentioned (xv, 20) that he did not "build upon another man's foundation."
• The argument ex silentio: although the tradition that James founded an Apostolic see in Spain was current in the year 700, no certain mention of such tradition is to be found in the genuine writings of early writers nor in the early councils; the first certain mention we find in the ninth century, in Notker, a monk of St. Gall (Martyrol., 25 July), Walafried Strabo (Poema de XII Apost.), and others.
• The tradition was not unanimously admitted afterwards, while numerous scholars reject it. The Bollandists however defended it (see Acta Sanctorum, July, VI and VII, where other sources are given).
The authenticity of the sacred relic of Compostela has been questioned and is still doubted. Even if St. James the Greater did not preach the Christian religion in Spain, his body may have been brought to Compostela, and this was already the opinion of Notker. According to another tradition, the relics of the Apostle are kept in the church of St-Saturnin at Toulouse (France), but it is not improbable that such sacred relics should have been divided between two churches. A strong argument in favour of the authenticity of the sacred relics of Compostela is the Bull of Leo XIII, "Omnipotens Deus," of 1 November, 1884.Shared from the Catholic Encyclopedia
Saint July 25 : St. Olympias : #Foundress and #Virgin
St. Olympias
FOUNDRESS AND SUPPORTER OF ST. JOHN CHRYSOSTOM
Feast: July 25
St Olympias, the glory of the widows in the Eastern church, was a lady of illustrious descent and a plentiful fortune. She was born about the year 368, and left an orphan under the care of Procopius, who seems to have been her uncle; but it was her greatest happiness that she was brought up under the care of Theodosia, sister to St Amphilochius, a most virtuous and prudent woman, whom St Gregory Nazianzen called a perfect pattern of piety, in whose life the tender virgin saw as in a glass the practice of all virtues, and it was her study faithfully to transcribe them into the copy of her own life. From this example which was placed before her eyes she raised herself more easily to contemplate and to endeavour to imitate Christ, who in all virtues is the divine original which every Christian is bound to act after. Olympias, besides her birth and fortune, was, moreover, possessed of all the qualifications of mind and body which engage affection and respect. She was very young when she married Nebridius, treasurer of the Emperor Theodosius the Great, and who was for some time prefect of Constantinople; but he died within twenty days after his marriage.
Our saint was addressed by several of the most considerable men of the court, and Theodosius was very pressing with her to accept for her husband Elpidius, a Spaniard, and his near relation. She modestly declared her resolution of remaining single the rest of her days; the emperor continued to urge the affair, and after several decisive answers of the holy widow, put her whole fortune in the hands of the prefect of Constantinople with orders to act as her guardian till she was thirty years old. At the instigation of the disappointed lover, the prefect hindered her from seeing the bishops or going to church, hoping thus to tire her into a compliance. She told the emperor that she was obliged to own his goodness in easing her of her heavy burden of managing and disposing of her own money; and that the favour would be complete if he would order her whole fortune to be divided between the poor and the church. Theodosius, struck with her heroic virtue, made a further inquiry into her manner of living, and conceiving an exalted idea of her piety, restored to her the administration of her estate in 391. The use which she made of it was to consecrate the revenues to the purposes which religion and virtue prescribe. By her state of widowhood, according to the admonition of the apostle, she looked upon herself as exempted even from what the support of her rank seemed to require in the world, and she rejoiced that the slavery of vanity and luxury was by her condition condemned even in the eyes of the world itself. With great fervour she embraced a life of penance and prayer. Her tender body she macerated with austere fasts, and never ate flesh or anything that had life; by habit, long watchings became as natural to her as much sleep is to others; and she seldom allowed herself the use of a bath, which is thought a necessary refreshment in hot countries, and was particularly so before the ordinary use of linen. By meekness and humility she seemed perfectly crucified to her own will and to all sentiments of vanity, which had no place in her heart nor share in any of her actions. The modesty, simplicity, and sincerity, from which she never departed in her conduct, were a clear demonstration what was the sole object of her affections and desires. Her dress was mean, her furniture poor, her prayers assiduous and fervent, and her charities without bounds. These St Chrysostom compares to a river which is open to all and diffuses its waters to the bounds of the earth and into the ocean itself. The most distant towns, isles, and deserts received plentiful supplies by her liberality, and she settled whole estates upon remote destitute churches. Her riches indeed were almost immense, and her mortified life afforded her an opportunity of consecrating them all to God. Yet St Chrysostom found it necessary to exhort her sometimes to moderate her alms, or rather to be more cautious and reserved in bestowing them, that she might be enabled to succour those whose distresses deserved a preference.
The devil assailed her by many trials, which God permitted for the exercise and perfecting of her virtue. The contradictions of the world served only to increase her meekness, humility, and patience, and with her merits to multiply her crowns. Frequent severe sicknesses, most outrageous slanders and unjust persecutions succeeded one another. Her virtue was the admiration of the whole church, as appears by the manner in which almost all the saints and great prelates of that age mention her. St Amphilochius, St Epiphanius, St Peter of Sebaste, and others were fond of her acquaintance and maintained a correspondence with her, which always tended to promote God's glory and the good of souls. Nectarius, Archbishop of Constantinople, had the greatest esteem for her sanctity, and created her deaconess to serve that church in certain remote functions of the ministry, of which that sex is capable, as in preparing linen for the altars and the like. A vow of perpetual chastity was always annexed to this state. St Chrysostom, who was placed in that see in, 398, had not less respect for the sanctity of Olympias than his predecessor, and as his extraordinary piety, experience, and skill in sacred learning made him an incomparable guide and model of a spiritual life, he was so much the more honoured by her; but he refused to charge himself with the distribution of her alms as Nectarius had done. She was one of the last persons whom St Chrysostom took leave of when he went into banishment on the 20th of June in 404. She was then in the great church, which seemed the place of her usual residence; and it was necessary to tear her from his feet by violence. After St Chrysostom's departure she had a great share in the persecution in which all his friends were involved. She was convened before Optatus, the prefect of the city, who was a heathen. She justified herself as to the calumnies which were shamelessly alleged in court against her; but she assured the governor that nothing should engage her to hold communion with Arsacius, a schismatical usurper of another's see. She was dismissed for that time and was visited with a grievous fit of sickness, which afflicted her the whole winter. In spring she was obliged by Arsacius and the court to leave the city, and wandered from place to place. About midsummer in 405 she was brought back to Constantinople and again presented before Optatus, who, without any further trial, sentenced her to pay a heavy fine because she refused to communicate with Arsacius. Her goods were sold by a public auction; she was often dragged before public tribunals; her clothes were torn by the soldiers, her farms rifled by many amongst the dregs of the people, and she was insulted by her own servants and those who had received from her hands the greatest favours. Atticus, successor of Arsacius, dispersed and banished the whole community of nuns which she governed; for it seems, by what Palladius writes, that she was abbess, or at least directress, of the monastery which she had founded near the great church, which subsisted till the fall of the Grecian empire. St Chrysostom frequently encouraged and comforted her by letters; but he sometimes blamed her grief. He bid her particularly to rejoice under her sicknesses, which she ought to place among her most precious crowns, in imitation of Job and Lazarus. In his distress she furnished him with plentiful supplies, wherewith he ransomed many captives and relieved the poor in the wild and desert countries into which he was banished. She also sent him drugs for his own use when he laboured under a bad state of health. Her lingering martyrdom was prolonged beyond that of St Chrysostom; for she was living in 408, when Palladius wrote his Dialogue on the Life of St Chrysostom. The other Palladius, in the Lausiac history which he compiled in 420, tells us that she died under her sufferings and, deserving to receive the recompense due to holy confessors, enjoyed the glory of heaven among the saints.
The saints all studied to husband every moment to the best advantage, knowing that life is very short, that night is coming on apace, in which no one will be able to work, and that all our moments here are so many precious seeds of eternity. If we applied ourselves with the saints to the uninterrupted exercise of good works we should find that, short as life is, it affords sufficient time for extirpating our evil inclinations, learning to put on the spirit of Christ, working our souls into a heavenly temper, adorning them with all virtues and laying in a provision for eternity. But through our unthinking indolence, the precious time of life is reduced almost to nothing, because the greatest part of it is absolutely thrown away. So numerous is the tribe of idlers and the class of occupations which deserve no other denomination than that of idleness that a bare list would fill a volume. The complaint of Seneca agrees no less to the greatest part of Christians than to the idolaters, that "Almost their whole lives are spent in doing nothing, and the whole in doing nothing to the purpose." Let no moments be spent merely to pass time; diversions and corporeal exercise ought to be used with moderation, only as much as may seem requisite for bodily health and the vigour of the mind. Everyone is bound to apply himself to some serious employment. This and his necessary recreations must be referred to God, and sanctified by a holy intention other circumstances which virtue prescribes; and in all our actions humility, patience, various acts of secret prayer, and other virtues ought, according to the occasions, to be exercised. Thus will our lives be a continued series of good works and an uninterrupted holocaust of divine praise and love. That any parts of this sacrifice should be defective ought to be the subject of our daily compunction and tears.Shared from EWTN
#PopeFrancis "This word is the secret of Jesus’ prayer; it is the key that he himself..." FULL TEXT - Video - Angelus
The Gospel of this Sunday opens with the scene of Jesus praying alone, in a separate place. When he finishes, the disciples ask him, “Lord, teach us to pray.” And he responds, “When you pray, say: Father …”
This word is the secret of Jesus’ prayer; it is the key that he himself gives us so that we can also enter into this relationship of trusting dialogue with the Father who has accompanied and sustained his life.
To the name “Father,” Jesus associates two petitions: “hallowed be your name; your kingdom come.” Jesus’ prayer, and therefore, a Christian’s prayer, is before all to give space to God, allowing him to manifest his holiness in us and allowing the advance of his kingdom by the possibility of exercising his lordship of love in our lives.
Another three petitions complete this prayer that Jesus teaches us, the Our Father. They are three requests that express our fundamental needs: bread, forgiveness and help in temptation. One cannot live without bread, one cannot live without forgiveness, and one cannot live without the help of God in temptation.
The bread that Jesus has us ask for is that which is necessary, not anything superfluous. It is the bread of pilgrims, of the just, a bread that doesn’t accumulate and doesn’t go to waste, that doesn’t weigh down our journey.
Forgiveness is above all that which we receive from God: Only an awareness of being sinners forgiven by infinite divine mercy can make us capable of carrying out concrete gestures of fraternal reconciliation.
If someone doesn’t feel that he is a forgiven sinner, he can never offer a gesture of pardon or reconciliation. Those gestures start in the heart where we feel that we are forgiven sinners.
The last request — do not abandon us in temptation — expresses an awareness of our condition, ever exposed to the deceit of evil and corruption. All of us know what a temptation is!
Jesus’ teaching on prayer continues with two parables, in which he takes as a model the attitude of a friend toward another friend, and of a father toward his son.
Both aim to teach us to have complete trust in God, who is Father. He knows better than us our own needs, but he wants us to present them with audacity and insistence, because this is our way of participating in his work of salvation.
Prayer is the first and principal “work tool” in our hands. To insist [on something] with God is not in order to convince him, but rather to strengthen our faith and our patience, that is, our capacity to fight beside God for the things that are truly important and necessary. In prayer we are a pair: God and me, fighting together for what is important.
Among these, there is one, the great important thing, which Jesus tells us today in the Gospel, but which we hardly ever consider, and it is the Holy Spirit.
“Grant to me the Holy Spirit!”
And Jesus says, “If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?”
The Holy Spirit! We need to ask that the Holy Spirit comes to us. But, what is the use of the Holy Spirit? To live well, to live with wisdom, with love, doing the will of God.
How beautiful a prayer it would be if in this week, each one of us would ask the Father, “Father, give me the Holy Spirit.”
The Virgin Mary shows us this with her existence, wholly animated by the Spirit of God. She helps us to pray to the Father united to Jesus, so as to live not in a worldly way, but in accord with the Gospel, guided by the Holy Spirit.
[Angelus]
At this time, we find ourselves again disturbed by the sad news of terrorism and violence that has brought sorrow and death.
I think of the tragic events in Munich, Germany, and in Kabul, Afghanistan, where many innocent people have lost their lives.
I assure my closeness to the families of the victims and the wounded. I invite you to join with me in prayer so that the Lord inspires in everyone resolutions of goodness and fraternity.
To the extent that the difficulties seem more insurmountable and the prospects of security and peace seem more dark, our prayer should be more insistent.
[Hail Mary]
Dear brothers and sisters, in these days so many youth from every part of the world are on the way to Krakow, where the XXXI World Youth Day will take place.
I will leave Wednesday to meet up with these young men and women and celebrate with them and for them the Jubilee of Mercy, with the intercession of John Paul II.
I ask you to accompany me with prayer. Already now, I greet and thank all those who are working to welcome these young pilgrims, with many bishops, priests and men and women religious.
A particular word to the many youth of their same age who, unable to be present personally, will follow the event through the media: “We are all united in prayer!”
And now I salute you, dear pilgrims from Italy and other countries, in particular those from São Paulo and São João de Boa Vista, in Brazil; the “Giuseppe Denti” choir from Cremona; the bicycle pilgrims from Piumazzo to Rome, enriched by this effort of solidarity. I greet the youth of Valperga and Pertusio Canavese, Torino. Keep trying to live and not just spin, as you have written on your t-shirts.
I wish everyone a good Sunday. And please don’t forget to pray for me. Have a good lunch and see you soon!
[Translation by ZENIT]Free Catholic Movie : St. Charbel : Wonderworker - Drama - #StCharbel - #Maronite
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Throughout his journey, Saint Charbel turns his back on his worldly life and moves into the St. Maron Monastery. After receiving his ordination into priesthood, he moves on to live in seclusion in Mount Annaya. Devoting his time in prayer and all his time to Christ. It was through his time in seclusion and his constant dedication that he began to manifest miracles like the gift of healing and clairvoyance. If you are interested to know more about this remarkable saint, then this movie is one of the best introductions you can get.
More on LIFE of St. Charbel http://jceworld.blogspot.ca/2014/07/saint-july-24-saint-charbel-makhlouf.html
Novena Prayer to St. Charbel http://jceworld.blogspot.ca/2014/07/novena-to-st-charbel-miracle-prayer-to.html
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