Happy birthday Mama Mary!

“They whom God destined, He called.
They whom He called, He justified.
They whom He justified, He glorified.”
(Rom 8:30)

Our Blessed Virgin Mary was destined from the very beginning of time, to be the bearer of our salvation (Mt 1:23). She was called to be the Mother of the Son of God (Lk 1:31). Thus God justified her at conception to be worthy of her role, and He glorified her with a crown of 12 stars (Rev 12:1).

Her holy life inspires us to be a living link in her Rosary:
- a link of Faith to the weak of heart
- a link of Hope to the despairing
- a link of Charity to the helpless.

And accompanying Him to Calvary, she links us to the Cross of Jesus.

We honor her for her great YES!, enabling Jesus to be firstborn among many children of God (Rom 8:29). Today is Her birthday. Let our birthday gift to her be our own YES! to Brother Jesus and to His Gospel. Ave Maria! HAPPY BIRTHDAY MAMA MARY!

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Saint IrenaeusBy far the greatest anti-heretical writer—indeed, the greatest second-century theologian—was St. Irenaeus of Lyons. Irenaeus is sometimes called the father of Catholic theology because of the comprehensive detail in which he explained and defended the articles of the true faith. He did this in the course of his other main achievement: dealing a mortal blow to Gnosticism.

The “gnosis falsely so-called” against which Irenaeus directed his main treatise was a product of intellectual speculation unbounded by humility. The heretics wanted to create a version of Christianity suitable to their own intellects; they pretended to have discovered a new and higher doctrine which superseded the revelation of the New Testament, which they considered full of “symbols for the symbol-minded” (to borrow a pun from the atheist comedian George Carlin). So they embellished doctrines to please their finite and puffed-up intellects, inventing convoluted systems of divine beings beyond the God of revelation.

For Irenaeus, though, everything comes down to the one rule of faith which all Christians hold in common. This is the universal teaching handed down unaltered from the Apostles, the canon of faith stated in the baptismal creed.

If the apostolic tradition preserves the same faith for all, then intellectuals cannot improve upon it nor can the simple-minded take away from it. Pope Benedict XVI said in an address on St. Irenaeus:

The true teaching, therefore, is not that invented by intellectuals which goes beyond the Church’s simple faith. The true Gospel is the one imparted by the Bishops who received it in an uninterrupted line from the Apostles. They taught nothing except this simple faith, which is also the true depth of God’s revelation. Thus, Irenaeus tells us, there is no secret doctrine concealed in the Church’s common Creed. There is no superior Christianity for intellectuals. The faith publicly confessed by the Church is the common faith of all.

While Irenaeus emphasized tradition and was not one for speculative theology, neither was his faith static and formalized. Benedict again illuminates his thought for us:

For Irenaeus, Church and Spirit were inseparable: “This faith”, we read again in the third book of Adversus Haereses, ”which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also…. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and every kind of grace” (3, 24, 1). As can be seen, Irenaeus did not stop at defining the concept of Tradition. His tradition, uninterrupted Tradition, is not traditionalism, because this Tradition is always enlivened from within by the Holy Spirit, who makes it live anew, causes it to be interpreted and understood in the vitality of the Church.

know more about St. Irenaeus

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St Mark the Evangelist

The Lord of all bestowed on his apostles the power of proclaiming the Gospel. And it is through them that we have come to understand the truth, that is to say the teaching of the Son of God. To them the Lord said: “Whoever listens to you, listens to me. Whoever rejects you, rejects me and rejects the one who sent me” (Lk 10,16). For we have not known the message of salvation from any besides those who brought the Gospel to us.

This is the Gospel they first of all preached. Then, by God’s will, they handed it on to us in their Writings so that it might become “the pillar and foundation” of our faith (1Tm 3,15). It is not permissible to say they preached before they had acquired perfect understanding, as some people rashly claim who boast of being correctors of the apostles. For indeed, after our Lord had been raised from the dead and the apostles had been “clothed with power from on high” (Lk 24,49) by the coming of the Holy Spirit, they were filled with assurance about everything and possessed perfect knowledge. Then they went forth “to the ends of the world” (Ps 19[18],5; Rom 10,18), proclaiming the Good News of all the good things that have come to us from God and announcing peace on earth to men. Each and all possessed the Gospel of God in equal measure.

by Saint Irenaeus of Lyons (c.130-c.208), Against the heresies, III, 1

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1- Saint Stanislaus being ordained as bishop. 2- Saint Stanislaus resurrects Peter. 3-King Bolesław murders Saint Stanislaus. 4-Stanislaus' body is cut in pieces. Image from the Hungarian Kings' Anjou Legendarium of the 14th century.

1- Saint Stanislaus being ordained as bishop. 2- Saint Stanislaus resurrects Peter. 3-King Bolesław murders Saint Stanislaus. 4-Stanislaus’ body is cut in pieces. Image from the Hungarian Kings’ Anjou Legendarium of the 14th century.

The Polish bishop and martyr St. Stanislaus (1030-1079) was born near Krakow in Poland. After initial studies in Poland, he completed his education in Paris, where he spent seven years studying canon law and theology; this entitled him to a doctorate, but he refused it out of humility, and returned home. When his parents died, Stanislaus gave away his inheritance, and was ordained a priest.

Stanislaus was appointed as preacher and archdeacon to the bishop of Krakow; his great eloquence and piety generated a spirit of renewal and conversion in the local community. When the bishop died in 1072, Stanislaus was unanimously elected as his successor; because of the importance of this position, he soon found himself involved in the political affairs of the Polish kingdom.

Bishop Stanislaus was outspoken in his attacks upon political and social injustice, particularly that of the bellicose and immoral King Boleslaus II, who warred with his neighbors and oppressed the peasantry. The king at first made a show of repenting, but soon returned to his evil ways. Stanislaus continued to denounce him, accusations of treason and threats of death notwithstanding.

In 1079 the bishop excommunicated Boleslaus. The enraged king ordered his soldiers to murder Stanislaus; when they refused, he killed the bishop with his own hands while Mass was being celebrated. Because of Stanislaus’ popularity, King Boleslaus was forced to flee to Hungary, where he’s said to have spent the rest of his life doing penance in a Benedictine monastery. St. Stanislaus is considered the patron of Poland.


1. A complete “separation of Church and State” isn’t always possible, nor — from a Christian perspective — always desirable. As St. Stanislaus knew, Christians must use their influence to oppose injustice, even if this means becoming involved in politics.

2. Humility and generosity are “gentle” virtues, but they can help prepare us for fierce and difficult struggles. Stanislaus’ humility (in refusing a doctorate) and generosity (in giving away his fortune) allowed God to fill him with the courage and strength needed to resist the king.

from catholicexchange.com

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Today the Gospel tells us that at the end of this chain of ‘yeses’ is the beginning of another ‘yes’ which is starting to grow: the ‘yes’ of Mary. It is with this ‘yes’ that God not only watches how man is doing, He not only walks with his people, but becomes one of us and takes on our flesh. In fact Mary’s ‘yes’ opens the door to the ‘yes’ of Jesus: ‘I come to do your will’. And it is this ‘yes’ that goes with Jesus throughout his life, up to the Cross: ‘Father, remove this cup from me; nevertheless not my will, but thine, be done’. It is in Jesus Christ that, as Paul says to the Corinthians, there is this ‘yes’ of God: He is the ‘yes’.

It is a beautiful day to thank the Lord for teaching us this way of ‘yes’, but also for caring about our life. Indeed, “some of us”, he said, as he turned toward the priests attending the Mass, “are celebrating the 50th anniversary of priesthood: a beautiful day to think about the ‘yes’ of your life”. But all of us, every day, must say ‘yes’ or ‘no’, and think about whether we always say the ‘yes’ or if we often hide ourselves, lowering our head, like Adam and Eve, to avoid saying ‘no’, pretending not to understand “what God is asking”.

Today is the celebration of the ‘yes’. Indeed, in Mary’s ‘yes’ there is the ‘yes’ of all of salvation history and there begins the ultimate ‘yes’ of man and of God: there God re-creates, as at the beginning, with a ‘yes’, God made the earth and man, that beautiful creation: with this ‘yes’ I come to do your will and more wonderfully he re-creates the world, he re-creates us all. It is God’s ‘yes’ that sanctifies us, that lets us go forth in Jesus Christ.

excerpt from Pope Francis’ Celebrate the Yes morning meditation

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I think we too are the people who, on the one hand, want to listen to Jesus, but on the other hand, at times, like to find a stick to beat others with, to condemn others. And Jesus has this message for us: mercy. I think — and I say it with humility — that this is the Lord’s most powerful message: mercy.
— Homily on March 17, 2013

It is not easy to entrust oneself to God’s mercy, because it is an abyss beyond our comprehension. But we must! … “Oh, I am a great sinner!” “All the better! Go to Jesus: He likes you to tell him these things!” He forgets, He has a very special capacity for forgetting. He forgets, He kisses you, He embraces you and He simply says to you: “Neither do I condemn you; go, and sin no more” (Jn 8:11).
— Homily on March 17, 2013

Jesus’ attitude is striking: we do not hear the words of scorn, we do not hear words of condemnation, but only words of love, of mercy, which are an invitation to conversation. “Neither do I condemn you; go, and do not sin again.” Ah! Brothers and Sisters, God’s face is the face of a merciful father who is always patient. Have you thought about God’s patience, the patience He has with each one of us? That is His mercy. He always has patience, patience with us, He understands us, He waits for us, He does not tire of forgiving us if we are able to return to Him with a contrite heart. “Great is God’s mercy,” says the Psalm.
— Angelus on March 17, 2013

In the past few days I have been reading a book by a Cardinal … Cardinal Kasper said that feeling mercy, that this word changes everything. This is the best thing we can feel: it changes the world. A little mercy makes the world less cold and more just. We need to understand properly this mercy of God, this merciful Father who is so patient. … Let us remember the Prophet Isaiah who says that even if our sins were scarlet, God’s love would make them white as snow. This mercy is beautiful.
— Angelus on March 17, 2013

God’s mercy can make even the driest land become a garden, can restore life to dry bones (cf. Ez 37:1-14). … Let us be renewed by God’s mercy, let us be loved by Jesus, let us enable the power of his love to transform our lives too; and let us become agents of this mercy, channels through which God can water the earth, protect all creation and make justice and peace flourish.
— Easter Urbi et Orbi message on March 31, 2013

Together let us pray to the Virgin Mary that she helps us … to walk in faith and charity, ever trusting in the Lord’s mercy; He always awaits us, loves us, has pardoned us with His Blood and pardons us every time we go to Him to ask His forgiveness. Let us trust in His mercy!
— Regina Caeli on Divine Mercy Sunday, April 7, 2013

In today’s Gospel, the Apostle Thomas personally experiences this mercy of God. … Thomas does not believe it when the other Apostles tell him: “We have seen the Lord.” … And how does Jesus react? With patience: Jesus does not abandon Thomas in his stubborn unbelief … He does not close the door, He waits. And Thomas acknowledges his own poverty, his little faith. “My Lord and my God!”: with this simple yet faith-filled invocation, he responds to Jesus’ patience. He lets himself be enveloped by Divine Mercy; he sees it before his eyes, in the wounds of Christ’s hands and feet and in His open side, and he discovers trust.
— Homily on Divine Mercy Sunday, April 7, 2013 

Let us … remember Peter: three times he denied Jesus, precisely when he should have been closest to him; and when he hits bottom he meets the gaze of Jesus who patiently, wordlessly, says to him: “Peter, don’t be afraid of your weakness, trust in Me.” Peter understands, he feels the loving gaze of Jesus and he weeps. How beautiful is this gaze of Jesus — how much tenderness is there! Brothers and sisters, let us never lose trust in the patience and mercy of God!
— Homily on Divine Mercy Sunday, April 7, 2013 

I am always struck when I reread the parable of the merciful Father. … The Father, with patience, love, hope and mercy, had never for a second stopped thinking about [his wayward son], and as soon as he sees him still far off, he runs out to meet him and embraces him with tenderness, the tenderness of God, without a word of reproach. … God is always waiting for us, He never grows tired. Jesus shows us this merciful patience of God so that we can regain confidence and hope — always!
— Homily on Divine Mercy Sunday, April 7, 2013

God’s patience has to call forth in us the courage to return to Him, however many mistakes and sins there may be in our life. … It is there, in the wounds of Jesus, that we are truly secure; there we encounter the boundless love of His heart. Thomas understood this. Saint Bernard goes on to ask: But what can I count on? My own merits? No, “My merit is God’s mercy. I am by no means lacking merits as long as He is rich in mercy. If the mercies of the Lord are manifold, I too will abound in merits.” This is important: the courage to trust in Jesus’ mercy, to trust in His patience, to seek refuge always in the wounds of His love.
— Homily on Divine Mercy Sunday, April 7, 2013

from www.thedivinemercy.org

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The Resurrection of Christ by Bartolome Esteban Murillo

by Fr. James Martin

When was the last time you felt stressed out by Easter? So much Easter shopping to do, so many Easter cards to write, so many Easter gatherings to attend. Not to mention the endless stream of Easter commercials on television and online, the nearly unavoidable Easter-themed movies and all those tacky Easter sweaters that you’re forced to wear every spring. And don’t forget the travails of setting up the annual Easter tree and stringing Easter lights on your house.

Every year you lament how overly commercialized Easter has become. Can the holiday get any more money-oriented? You feel that way every year, don’t you?

Of course you don’t.

That is because Easter has stubbornly resisted the kind of commercialization, commodification and general crassification that long ago swallowed up the celebration of Christmas, at least in the U.S. Here’s a confession: It’s reached the point where I have begun to, yes, dread the Christmas season, and it can be fairly stated that I now dislike Christmas. By that I mean the commercial complex that has grown up around the holiday. (The Feast of the Nativity is another story. That I love.)

So how has Easter—with some notable exceptions, like ever-expanding Easter baskets with more and more expensive gifts for the kids—maintained its relative religious purity?

Mainly, I would say, because of its subversive religious message: Christ is risen.

That is quite a statement. And it’s one that non-Christians can readily grasp, even if they don’t believe it. Jesus of Nazareth, the man whose followers claim that he healed the sick, stilled storms, raised people from the dead and made the poor the center of his ministry, was crucified under the orders of Pontius Pilate and died an agonizing death in Jerusalem. Then, as his followers believe—myself included—after three days in the tomb, he rose from the dead.

If you don’t believe in the Resurrection, you can go on living your life while perhaps admiring Jesus the man, appreciating his example and even putting into practice some of his teachings. At the same time, you can set aside those teachings that you disagree with or that make you uncomfortable—say, forgiving your enemies, praying for your persecutors, living simply or helping the poor. You can set them aside because he’s just another teacher. A great one, to be sure, but just one of many.

If you believe that Jesus rose from the dead, however, everything changes. In that case, you cannot set aside any of his teachings. Because a person who rises from the grave, who demonstrates his power over death and who has definitively proven his divine authority needs to be listened to. What that person says demands a response.

In short, the Resurrection makes a claim on you.

This is unlike Christmas. To be clear, Christians believe that, at the first Christmas, God became human. This is the meaning of what theologians call the “Incarnation.” God took on flesh, a concept as bizarre then as now.

But the Christmas story is largely nonthreatening to nonbelievers: Jesus in the manger, surrounded by Mary and Joseph and the adoring shepherds, is easy to take. As the Gospels of Matthew and Luke recount, there was no little danger involved for Mary and Joseph. But for the most part, it can be accepted as a charming story. Even nonbelievers might appreciate the birth of a great teacher.

By contrast, the Easter story is both appalling and astonishing: the craven betrayal of Jesus by one of his closest followers, the triple denial by his best friend, the gruesome crucifixion and the brutal end to his earthly life. Then, of course, there is the stunning turnaround three days later.

Easter is not as easy to digest as Christmas. It is harder to tame. Anyone can be born, but not everyone can rise from the dead.

Yet the Easter story, essential as it is for Christian belief, can be a confusing one, even for believers. To begin with, the Gospel accounts of Jesus’ appearances after the Resurrection can seem confounding, even contradictory. They are mysterious in the extreme.

In the Gospel of John, for example, Jesus first appears to Mary Magdalene, one of the few disciples who did not desert him at the Crucifixion. (The fidelity of the women disciples—in contrast to all but one of the men—is an undervalued aspect of the narratives of the death and resurrection of Jesus.) Mary arrives at the place of Jesus’ burial early in the morning, peers into the empty tomb and eventually sees someone. It is the Risen Christ.

But she thinks he is the gardener. “Sir,” she says, “if you carried him away, tell me where you have laid him.” When he speaks her name, “Mariam” (the Greek texts preserve her original Aramaic name), she realizes who it is.

What is going on? How could Mary not recognize the person that she has been following for so long? In later stories, Jesus seems similarly hard to recognize. In the Gospel of Luke, when two disciples encounter him as they are walking to the town of Emmaus, outside of Jerusalem, they don’t recognize him at all.

How is this possible?

More confusion: In the Gospel of John, Jesus appears as an almost ghostly figure, apparently able to walk through walls; in other accounts, he is decidedly corporeal. In Luke’s Gospel, Jesus says explicitly, “Touch me and see; for a ghost does not have flesh and bones as you see that I have.” And when he appears to the unfairly named Doubting Thomas (for who wouldn’t doubt?), he says, “Put your finger here and see my hands. Reach out your hand and put it in my side.”

Ghostly and yet physical, recognizable but unrecognizable. Which is it? How could Matthew, Mark, Luke and John have presented the details of such an important story with such seeming contradictions? The agnostic or atheist will point to this as proof that it never happened. I would suggest that it’s quite the opposite.

Most likely, the narratives reflect the struggle of the eyewitnesses and, later, the evangelists to understand and communicate what had been experienced. After all, no one had ever encountered what theologians call the “glorified body,” the appearance of Jesus after the Resurrection. So they struggled to explain it. It was him, but more. It was his body, but something else. It was like this, but not like this.

If the Gospel writers were intent on getting their stories straight and providing airtight narratives with no inconsistencies, each would have made sure to agree with the others, so as not to give rise to any confusion. Instead, the Gospel writers, composing their accounts at different times and for different communities, simply reported what they had been told. And what they had been told was beyond telling.

But it was him. One of the most astonishing insights about Easter is that this is the same man who was crucified. Sometimes people speak, inadvertently, as if Jesus of Nazareth died on Good Friday and a new person, the Risen Christ, appeared on Easter Sunday. But as the Jesuit priest and New Testament scholar Stanley Marrow has written, for him to have risen as anything other than the Jesus the disciples knew would strip the Resurrection of all meaning.

As Father Marrow wrote, “Showing them ‘his hands and his side,’ which bore the marks of the crucifixion and the pierce of the lance, was not a mere theatrical gesture, but the necessary credentials of the identity of the risen Lord, who stood before them, with the crucified Jesus whom they knew.”

That has implications for all Christians. For one thing, it means that Jesus carries upon himself the visible marks of his human life. In other words, he remembers his suffering. So when one prays to Jesus, one prays to someone who knows, in the most intimate way possible, what it means to live a human life. One also prays to someone who is not only God but man. Who understands you.

This is the mystery of Jesus’ two “natures”: human and divine. The divine one suffered human pain, and the human one is now raised from the dead.

But this was true before the Resurrection.

As mysterious as it is, Christians believe that Jesus was both fully human and fully divine at all times—fully human when healing someone from an illness, fully divine when sawing a plank of wood in his workshop. So his teachings are not simply divinely inspired but flow from his human experience.

To take a homey example, during the time of Jesus’ adolescence and young adulthood, Nazareth was a poor village of no more than 400 people, as archaeology has revealed. The backwater hamlet was, quite literally, a joke. “Can anything good come from Nazareth?” says the Apostle Nathanael when he first hears about the messiah’s hometown.

Jesus worked there as a tekton, a Greek word usually translated as carpenter but also as craftsman, woodworker or even day laborer. It was a job considered below the status of a peasant, since a tekton did not even have the benefit of a plot of land.

But a mere 4 miles from Nazareth was the bustling city of Sepphoris, then being rebuilt by King Herod. Sepphoris had a population of 30,000 and included a Greek amphitheater that seated 3,000, a fortress, courts, a royal bank and so on. Most contemporary scholars believe that the poor carpenter from Nazareth almost certainly visited this cosmopolitan city, called the “ornament of all Galilee” by the Jewish historian Josephus. There Jesus would have seen beautiful buildings and houses decorated with mosaics and frescoes (the ruins of which one can still see today).

What did Jesus think when he walked back from the wealthy city to his poor hometown? How could his heart not have been moved by how the poor were forced to live in Nazareth? How could he have seen Mary and Joseph at their backbreaking chores and not have been grieved by the glaring disparities in wealth?

When Jesus witnessed injustices—the shunning of certain of the sick, the mistreatment of the powerless and gross material inequalities—he was inspired to preach against them not simply out of divine inspiration but because his human heart was, as the Gospels often say, “moved with pity.”

When we listen to Jesus, then, we are listening not only to a God who cares for the poor but a human being who knew the poor and who was poor himself.

What difference does Easter make in the life of the Christian? The message of Easter is, all at once, easy to understand, radical, subversive and life-changing. Easter means that nothing is impossible with God. Moreover, that life triumphs over death. Love triumphs over hatred. Hope triumphs over despair. And that suffering is not the last word.

Easter says, above all, that Jesus Christ is Lord. That is an odd thing to read in a secular newspaper. But I’m merely stating a central Christian belief. And if he is Lord, and if you’re a Christian, then what he says has a claim on you. His teachings are invitations, to be sure, but they are also commands: Love your neighbors. Forgive. Care for the poor and the marginalized. Live a simple life. Put the needs of others before your own.

Jesus’ message still has the power to make us feel uncomfortable, as it did in first-century Palestine. It was just as much of a challenge to pray for your enemies in antiquity. It was no easier to hear Jesus’ judgment against the excesses of the wealthy during a time of degrading poverty for so many. It was just as subversive a message to be asked to pray for your persecutors as it is now.

By walking out of the tomb on Easter, Jesus declared something life-changing, something subversive and something that cannot be overcome by commercialism. It is a message that refuses to be tamed. The Resurrection says not only that Christ has the power of life over death, but something more subversive.

The Resurrection says, “Listen.”

from The Wall Street Journal

Posted on Ave Maria


Dear Brothers and Sisters, Happy Easter!

Jesus Christ, the incarnation of God’s mercy, out of love for us, died on the cross, and out of love he rose again from the dead. That is why we proclaim today: Jesus is Lord!

His resurrection fulfils the prophecy of the Psalm: God’s mercy endures for ever; it never dies. We can trust him completely, and we thank him because for our sake he descended into the depths of the abyss.

Before the spiritual and moral abysses of mankind, before the chasms that open up in hearts and provoke hatred and death, only an infinite mercy can bring us salvation. Only God can fill those chasms with his love, prevent us from falling into them and help us to continue our journey together towards the land of freedom and life.

The glorious Easter message, that Jesus, who was crucified is not here but risen (cf. Mt 28:5-6), offers us the comforting assurance that the abyss of death has been bridged and, with it, all mourning, lamentation and pain (cf. Rev 21:4). The Lord, who suffered abandonment by his disciples, the burden of an unjust condemnation and shame of an ignominious death, now makes us sharers of his immortal life and enables us to see with his eyes of love and compassion those who hunger and thirst, strangers and prisoners, the marginalized and the outcast, the victims of oppression and violence. Our world is full of persons suffering in body and spirit, even as the daily news is full of stories of brutal crimes which often take place within homes, and large-scale armed conflicts which cause indescribable suffering to entire peoples.

The risen Christ points out paths of hope to beloved Syria, a country torn by a lengthy conflict, with its sad wake of destruction, death, contempt for humanitarian law and the breakdown of civil concord. To the power of the risen Lord we entrust the talks now in course, that good will and the cooperation of all will bear fruit in peace and initiate the building of a fraternal society respectful of the dignity and rights of each citizen. May the message of life, proclaimed by the Angel beside the overturned stone of the tomb, overcome hardened hearts and promote a fruitful encounter of peoples and cultures in other areas of the Mediterranean and the Middle East, particularly in Iraq, Yemen and Libya. May the image of the new man, shining on the face of Christ, favour concord between Israelis and Palestinians in the Holy Land, as well as patience, openness and daily commitment to laying the foundations of a just and lasting peace through direct and sincere negotiations. May the Lord of life also accompany efforts to attain a definitive solution to the war in Ukraine, inspiring and sustaining initiatives of humanitarian aid, including the liberation of those who are detained.

The Lord Jesus, our peace (Eph 2:14), by his resurrection triumphed over evil and sin. May he draw us closer on this Easter feast to the victims of terrorism, that blind and brutal form of violence which continues to shed blood in different parts of the world, as in the recent attacks in Belgium, Turkey, Nigeria, Chad, Cameroon, Côte d’Ivoire and Iraq. May he water the seeds of hope and prospects for peace in Africa; I think in particular of Burundi, Mozambique, the Democratic Republic of the Congo and South Sudan, marked by political and social tensions.

With the weapons of love, God has defeated selfishness and death. His son Jesus is the door of mercy wide open to all. May his Easter message be felt ever more powerfully by the beloved people of Venezuela in the difficult conditions which they are experiencing, and by those responsible for the country’s future, that everyone may work for the common good, seeking spaces of dialogue and cooperation with all. May efforts be made everywhere to promote the culture of counter, justice and reciprocal respect, which alone can guarantee the spiritual and material welfare of all people.

The Easter message of the risen Christ, a message of life for all humanity, echoes down the ages and invites us not to forget those men and women seeking a better future, an ever more numerous throng of migrants and refugees – including many children – fleeing from war, hunger, poverty and social injustice. All too often, these brothers and sisters of ours meet along the way with death or, in any event, rejection by those who could offer them welcome and assistance. May the forthcoming World Humanitarian Summit not fail to be centred on the human person and his or her dignity, and to come up with policies capable of assisting and protecting the victims of conflicts and other emergencies, especially those who are most vulnerable and all those persecuted for ethnic and religious reasons.

On this glorious day, “let the earth rejoice, in shining splendour” (cf. Easter Proclamation), even though it is so often mistreated and greedily exploited, resulting in an alteration of natural equilibria. I think especially of those areas affected by climate change, which not infrequently causes drought or violent flooding, which then lead to food crises in different parts of the world.

Along with our brothers and sisters persecuted for their faith and their fidelity to the name of Christ, and before the evil that seems to have the upper hand in the life of so many people, let us hear once again the comforting words of the Lord: “Take courage; I have conquered the world! (Jn 16:33). Today is the radiant day of this victory, for Christ has trampled death and destruction underfoot. By his resurrection he has brought life and immortality to light (cf. 2 Tim 1:10). “He has made us pass from enslavement to freedom, from sadness to joy, from mourning to jubilation, from darkness to light, from slavery to redemption. Therefore let us acclaim in his presence: Alleluia!” (Melito of Sardis, Easter Homily).

To those in our society who have lost all hope and joy in life, to the elderly who struggle alone and feel their strength waning, to young people who seem to have no future, to all I once more address the words of the Risen One: “See, I am making all things new… To the thirsty I will give water as a gift from the spring of the water of life” (Rev 21:5-6). May this comforting message of Jesus help each of us to set out anew with greater courage and hope, to blaze trails of reconciliation with God and with all our brothers and sisters. How much we need this!

Urbi Et Orbi Message of His Holiness Pope Francis, EASTER 2016

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Every time we say the creed, we note that Jesus “descended into hell.” Holy Saturday is the day that commemorates this event. What happened on this day, and how do we celebrate it? Here are 12 things you need to know.

1. What happened on the first Holy Saturday?

Here on earth, Jesus’ disciples mourned his death and, since it was a sabbath day, they rested.

Luke notes that the women returned home “and prepared spices and ointments. On the sabbath they rested according to the commandment” (Luke 23:56).

At the tomb, the guards that had been stationed there kept watch over the place to make sure that the disciples did not steal Jesus’ body.

Meanwhile . . .

2. What happened to Jesus while he was dead?

According to the Catechism of the Catholic Church:

633 Scripture calls the abode of the dead, to which the dead Christ went down, “hell” – Sheol in Hebrew or Hades in Greek – because those who are there are deprived of the vision of God.

Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into “Abraham’s bosom”:

“It is precisely these holy souls, who awaited their Saviour in Abraham’s bosom, whom Christ the Lord delivered when he descended into hell.”

Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.

634 “The gospel was preached even to the dead.” The descent into hell brings the Gospel message of salvation to complete fulfillment.

This is the last phase of Jesus’ messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ’s redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.

3. How do we commemorate this day?

According to the main document governing the celebrations connected with Easter, Paschales Solemnitatis:

73. On Holy Saturday the Church is, as it were, at the Lord’s tomb, meditating on his passion and death, and on his descent into hell, and awaiting his resurrection with prayer and fasting.

It is highly recommended that on this day the Office of Readings and Morning Prayer be celebrated with the participation of the people (cf. n. 40).

Where this cannot be done, there should be some celebration of the Word of God, or some act of devotion suited to the mystery celebrated this day.

74. The image of Christ crucified or lying in the tomb, or the descent into hell, which mystery Holy Saturday recalls, as also an image of the sorrowful Virgin Mary can be placed in the church for the veneration of the faithful.

Fasting is also encouraged, but not required, on this day.

4. Are the sacraments celebrated?

For the most part, no. Paschales Solemnitatis explains:

75. On this day the Church abstains strictly from the celebration of the sacrifice of the Mass.

Holy Communion may only be given in the form of Viaticum.

The celebration of marriages is forbidden, as also the celebration of other sacraments, except those of Penance and the Anointing of the Sick.

The prohibition on saying Mass applies to the part of the day before the Easter Vigil Mass (see below). Baptism in danger of death is also permitted.

5. What is the Easter Vigil?

A vigil is the liturgical commemoration of a notable feast, held on the evening preceding the feast.

The term comes from the Latin word vigilia, which means “wakefulness,” and which came to be used when the faithful stayed awake to pray and do devotional exercises in anticipation of the feast.

Easter Vigil is the vigil held on the evening before Easter.

According to Paschales Solemnitatis.

80. From the very outset the Church has celebrated that annual Pasch, which is the solemnity of solemnities, above all by means of a night vigil.

For the resurrection of Christ is the foundation of our faith and hope, and through Baptism and Confirmation we are inserted into the Paschal Mystery of Christ, dying, buried, and raised with him, and with him we shall also reign.

The full meaning of Vigil is a waiting for the coming of the Lord.

6. When should Easter Vigil be celebrated?

Paschales Solemnitatis explains:

78. “The entire celebration of the Easter Vigil takes place at night. It should not begin before nightfall; it should end before daybreak on Sunday.”

This rule is to be taken according to its strictest sense. Reprehensible are those abuses and practices which have crept into many places in violation of this ruling, whereby the Easter Vigil is celebrated at the time of day that it is customary to celebrate anticipated Sunday Masses.

Those reasons which have been advanced in some quarters for the anticipation of the Easter Vigil, such as lack of public order, are not put forward in connection with Christmas night, nor other gatherings of various kinds.

7. What happens at the Easter Vigil?

According to Paschales Solemnitatis:

81. The order for the Easter Vigil is arranged so that

  • after the service of light and the Easter Proclamation (which is the first part of the Vigil),
  • Holy Church meditates on the wonderful works which the Lord God wrought for his people from the earliest times (the second part or Liturgy of the Word),
  • to the moment when, together with those new members reborn in Baptism (third part),
  • she is called to the table prepared by the Lord for his Church—the commemoration of his death and resurrection—until he comes (fourth part).

8. What happens during the service of light?
According to Paschales Solemnitatis:

82. . . . In so far as possible, a suitable place should be prepared outside the church for the blessing of the new fire, whose flames should be such that they genuinely dispel the darkness and light up the night.

The paschal candle should be prepared, which for effective symbolism must be made of wax, never be artificial, be renewed each year, be only one in number, and be of sufficiently large size so that it may evoke the truth that Christ is the light of the world. It is blessed with the signs and words prescribed in the Missal or by the Conference of Bishops.

83. The procession, by which the people enter the church, should be led by the light of the paschal candle alone. Just as the children of Israel were guided at night by a pillar of fire, so similarly, Christians follow the risen Christ. There is no reason why to each response “Thanks be to God” there should not be added some acclamation in honor of Christ.

The light from the paschal candle should be gradually passed to the candles which it is fitting that all present should hold in their hands, the electric lighting being switched off.

9. What happens during the Easter Proclamation?

According to Paschales Solemnitatis:

84. The deacon makes the Easter Proclamation which tells, by means of a great poetic text, the whole Easter mystery placed in the context of the economy of salvation.

In case of necessity, where there is no deacon, and the celebrating priest is unable to sing it, a cantor may do so.
The Bishops’ Conferences may adapt this proclamation by inserting into it acclamations from the people.

10. What happens during the Scripture readings?

According to Paschales Solemnitatis:

85. The readings from Sacred Scripture constitute the second part of the Vigil. They give an account of the outstanding deeds of the history of salvation, which the faithful are helped to meditate calmly upon by the singing of the responsorial psalm, by a silent pause and by the celebrant’s prayer.

The restored Order for the Vigil has seven readings from the Old Testament chosen from the Law and the Prophets, which are in use everywhere according to the most ancient tradition of East and West, and two readings from the New Testament, namely from the Apostle and from the Gospel.

Thus the Church, “beginning with Moses and all the Prophets” explains Christ’s Paschal Mystery.

Consequently wherever this is possible, all the readings should be read so that the character of the Easter Vigil, which demands that it be somewhat prolonged, be respected at all costs.

Where, however, pastoral conditions require that the number of readings be reduced, there should be at least three readings from the Old Testament, taken from the Law and the Prophets; the reading from Exodus chapter 14 with its canticle must never be omitted.

87. After the readings from the Old Testament, the hymn “Gloria in excelsis” is sung, the bells are rung in accordance with local custom, the collect is recited, and the celebration moves on to the readings from the New Testament. An exhortation from the Apostle on Baptism as an insertion into Christ’s Paschal Mystery is read.

Then all stand and the priest intones the “Alleluia” three times, each time raising the pitch. The people repeat it after him.

If it is necessary, the psalmist or cantor may sing the “Alleluia,” which the people then take up as an acclamation to be interspersed between the verses of Psalm 117, so often cited by the Apostles in their Easter preaching.

Finally, the resurrection of the Lord is proclaimed from the Gospel as the high point of the whole Liturgy of the Word.

After the Gospel a homily is to be given, no matter how brief.

11. What happens during the baptismal liturgy?

According to Paschales Solemnitatis:

88. The third part of the Vigil is the baptismal liturgy. Christ’s passover and ours is now celebrated.

This is given full expression in those churches which have a baptismal font, and more so when the Christian initiation of adults is held, or at least the Baptism of infants.

Even if there are no candidates for Baptism, the blessing of baptismal water should still take place in parish churches. If this blessing does not take place at the baptismal font, but in the sanctuary, baptismal water should be carried afterwards to the baptistry there to be kept throughout the whole of paschal time.

Where there are neither candidates for Baptism nor any need to bless the font, Baptism should be commemorated by the blessing of water destined for sprinkling upon the people.

89. Next follows the renewal of baptismal promises, introduced by some words on the part of the celebrating priest.

The faithful reply to the questions put to them, standing and holding lighted candles in their hands. They are then sprinkled with water: in this way the gestures and words remind them of the Baptism they have received.

The celebrating priest sprinkles the people by passing through the main part of the church while all sing the antiphon “Vidi aquam” or another suitable song of a baptismal character.

12. What happens during the Eucharistic liturgy?

According to Paschales Solemnitatis:

90. The celebration of the Eucharist forms the fourth part of the Vigil and marks its high point, for it is in the fullest sense the Easter Sacrament, that is to say, the commemoration of the Sacrifice of the Cross and the presence of the risen Christ, the completion of Christian initiation, and the foretaste of the eternal pasch.

92. It is fitting that in the Communion of the Easter Vigil full expression be given to the symbolism of the Eucharist, namely by consuming the Eucharist under the species of both bread and wine. The local Ordinaries will consider the appropriateness of such a concession and its ramifications.

from ncregister.com

Posted on Ave Maria


Today, during this Holy Thursday of the Jubilee Year of Mercy, I would like to speak of two areas in which the Lord shows excess in mercy.  Based on his example, we also should not hesitate in showing excess.  The first area I am referring to is encounter; the second is God’s forgiveness, which shames us while also giving us dignity.

The first area where we see God showing excess in his ever-increasing mercy is that of encounter.  He gives himself completely and in such a way that every encounter leads to rejoicing.  In the parable of the Merciful Father we are astounded by the man who runs, deeply moved, to his son, and throws his arms around him; we see how he embraces his son, kisses him, puts a ring on his finger, and then gives him his sandals, thus showing that he is a son and not a servant.  Finally, he gives orders to everyone and organizes a party.  In contemplating with awe this superabundance of the Father’s joy that is freely and boundlessly expressed when his son returns, we should not be fearful of exaggerating our gratitude.  Our attitude should be that of the poor leper who, seeing himself healed, leaves his nine friends who go off to do what Jesus ordered, and goes back to kneel at the feet of the Lord, glorifying and thanking God aloud.

Mercy restores everything; it restores dignity to each person.  This is why effusive gratitude is the proper response: we have to go the party, to put on our best clothes, to cast off the rancour of the elder brother, to rejoice and give thanks…  Only in this way, participating fully in such rejoicing, is it possible to think straight, to ask for forgiveness, and see more clearly how to make up for the evil we have committed.  It would be good for us to ask ourselves: after going to confession, do I rejoice?  Or do I move on immediately to the next thing, as we would after going to the doctor, when we hear that the test results are not so bad and put them back in their envelope?  And when I give alms, do I give time to the person who receives them to express their gratitude, do I celebrate the smile and the blessings that the poor offer, or do I continue on in haste with my own affairs after tossing in a coin?

Magdalena washes Christ's feetThe second area in which we see how God exceeds in his ever greater mercy is forgiveness itself.   God does not only forgive incalculable debts, as he does to that servant who begs for mercy but is then miserly to his own debtor; he also enables us to move directly from the most shameful disgrace to the highest dignity without any intermediary stages.  The Lords allows the forgiven woman to wash his feet with her tears.  As soon as Simon confesses his sin and begs Jesus to send him away, the Lord raises him to be a fisher of men.  We, however, tend to separate these two attitudes: when we are ashamed of our sins, we hide ourselves and walk around with our heads down, like Adam and Eve; and when we are raised up to some dignity, we try to cover up our sins and take pleasure in being seen, almost showing off.

excerpt from Pope Francis’ Homily during the Chrism Mass, 24 March 2016

Posted on Pope Francis Support


Locutions to the World

The beginning locutions are very special; focusing on the Fatima Vision (released by the Vatican (June 2000).

Concerning Private Revelations: These are private revelations and there is no need to believe them. If these revelations help your faith, then receive them. If not, you can set them aside. We are called to believe only public revelations.

The locutions are posted twice a week. Visit their site at www.locutions.org.

Ave Maria Online Magazine
Extravagant displays of devotion to Mary gets curtailed as world culture emphasizes the rational, scientific and technological aspects of life. There seems to be no more time for the more affective expressions of religion.

  Then, after a while, people get fed up with the absolutely rational and logical culture, and rediscover religion and the affective part of the human soul and its needs.

  And Mary is one of those.

Pledge to pray the rosary
For Our Lady of Fatima
How often will you pledge to pray the rosary?

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Love and support for Pope Francis
The Church is certainly a human and historical institution with all that entails, yet her nature is not essentially political but spiritual: the Church is the People of God, Holy People of God making its way to encounter Jesus Christ. Only from this perspective can a satisfactory account be given of the Church's life and activity.

  Christ is the Church's Pastor, but his presence in history passes through the freedom of human beings; from their midst one is chosen to serve as his Vicar, the successor of the Apostle Peter.

  Yet Christ remains the center, not the Sucessor of Peter: Christ, Christ is the centre.

Pledge 3 Hail Marys for Pope Francis
3 Hail Marys for Pope Francis
Offer up 3 Hail Marys for Pope Francis today

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A Million Roses for the World
A gift of love, faith and goodwill from the people of the Philippines. Pope Pius IX once said: “Give me an army praying a million rosaries a day and we will conquer the world.” We are not out to conquer the world…but to save it for God to whom it rightly belongs.

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