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Thursday, October 18, 2018

RIP Bishop Joseph Cistone - Beloved Catholic Bishop Dies after Battle with Cancer

The beloved Bishop Joseph Cistone, 69, passed away in his home Tuesday, October 16, 2018. He was Bishop of the Catholic Diocese of Saginaw. It was announced in February that he was diagnosed with lung cancer. The diocese has since said his cancer had spread to other areas of his body. The diocese has released the following statement on Oct. 16: "The Most Rev. Joseph R. Cistone, Bishop of Saginaw, died in his home during the night. He had been scheduled for a medical procedure today to relieve the symptoms of lung cancer." The diocese said Cistone died of natural causes. A funeral mass will be held on Tuesday, Oct. 23 at 11 a.m. at the Cathedral of Mary of the Assumption, 615 Hoyt Ave. in Saginaw. Visitation will take place at the cathedral on Sunday, Oct. 21 from 2 p.m. until 8 p.m. and Monday, Oct. 22 from 9 a.m. to 8 p.m. 
Here is his Biography from the Diocesan Website
Born on May 18, 1949, Joseph Robert Cistone was the second of three sons born to Josephine R. (Altomare) and Daniel A. Cistone, Sr. He was baptized and grew up in the close-knit Italian parish community of Our Lady of Consolation in Philadelphia. He received his elementary education from his parish school and later graduated in 1967 from Father Judge High School for Boys.
That same year, he entered Saint Charles Borromeo Seminary in Overbrook, Pa., where he earned his Bachelor’s degree in philosophy in 1971 and Master’s of Divinity in 1975. Bishop Cistone was ordained to the priesthood on May 17, 1975, by John Cardinal Krol for the Archdiocese of Philadelphia.
On June 8, 2004, Pope (now Saint) John Paul II appointed then Monsignor Cistone to become an Auxiliary Bishop for the Archdiocese of Philadelphia. Bishop Cistone chose for his episcopal motto a phrase from his daily devotion to Philadelphia’s Saint John Neumann: Father of Mercy and Love.
Bishop Cistone was appointed Bishop of Saginaw by His Holiness Pope Benedict XVI on May 20, 2009. Two months later, on July 28, at St. Stephen Catholic Church in Saginaw, Bishop Cistone was installed as the sixth Bishop of Saginaw.
Soon after his arrival in Saginaw, parish leadership called upon Bishop Cistone to address the need for parish restructuring. In 2011, as part of an overall plan to strengthen the Church of Saginaw and position parishes to better engage in the work of evangelization, Bishop Cistone announced the historic undertaking, Planning Tomorrow’s Parishes. The strategic planning process designed to engage parishioners to assess the state of churches across the 11-county Diocese of Saginaw and develop recommendations to enhance the vibrancy of parish life led to Bishop Cistone’s decisions in January 2013 to restructure parish communities and designate use of churches to better serve the faithful.
Bishop Cistone continues to encourage the faithful to trust in the Lord’s plan, a message he first shared in his pastoral letter, A Future Full of Hope, in 2011. In it, he shares his vision for a complete revitalization of the diocese, which includes a commitment to evangelization, vocations, lifelong discipleship and promotion of a deeper love, appreciation and understanding of the gift of the Lord Jesus Christ in the Eucharist. Bishop Cistone enjoys spending time among the people, providing public witness to the Good News of Jesus Christ as he celebrates Mass, leads Holy Hours, administers the Sacrament of Confirmation, particularly to the youth, travels with pilgrims to the March for Life in Washington, D.C., hosts guests at the Bishop’s Ball and Golf Classic, prays outside the abortion clinic, ministers to migrant workers, speaks at community events, visits Catholic schools and much more across the Diocese of Saginaw.
In addition to his many commitments within the diocese, Bishop Cistone serves as a member of the Board of Directors for Catholic Relief Services, and has traveled to El Salvador and Ethiopia on the organization’s behalf. He also serves in leadership positions on the national and state levels for the United States Conference of Catholic Bishops and the Michigan Catholic Conference.

Pope Francis at Mass - 3 Ways of Poverty ""If you want to follow the Lord, choose the path of poverty..." Homily

Pope Mass: The three forms of poverty
This morning in his homily during Mass at the Casa Santa Marta, Pope Francis dwells on the three ways of living poverty in the life of the Christian and reflects that even today there are many Christians persecuted for the Gospel. In this morning's Mass at the Casa Santa Marta, the Pope speaks of the three forms of poverty to which the disciple is called: the first is to renounce riches, with a heart detached from money, the second is to accept persecution, large or small, even slander, because of the Gospel, and the third is the poverty of loneliness, to feel alone at the end of life. His reflection begins with the Collect Prayer, which emphasizes that through Saint Luke, the Lord wanted to reveal his predilection for the poor. The Gospel (Lk 10:1-9) then speaks of the sending of the 72 disciples into poverty - "do not carry a purse, bag or sandals" - because the Lord wants the disciple's path to be a poor one. The disciple attached to money or wealth is not a true disciple.
The poor disciple with a heart detached from wealth
Pope Francis' entire homily  is, therefore, marked by the "three stages" of poverty in the life of the disciples, the three ways of living it. The first, in fact, is that of being detached from money and wealth and is "the condition for beginning the path of discipleship". It consists in having a "poor heart", so much so that "if in the apostolic work there is a need for structures or organizations that seem to be a sign of wealth, use them well - but be detached", the Pope warns. The rich young man of the Gospel, in fact, moved the heart of Jesus but was then unable to follow the Lord because he had "his heart attached to riches". "If you want to follow the Lord, choose the path of poverty and if you have riches because the Lord gave them to you, to serve others, your need to be, detached from them. The disciple must not be afraid of poverty, on the contrary: he must be poor", Pope Francis states clearly.

The poverty of persecution because of the Gospel

The second form of poverty is that of persecution. Always in the passage of today's Gospel, in fact, the Lord sends the disciples "like lambs in the midst of wolves". And even today there are many Christians persecuted and slandered for the Gospel:
Yesterday, in the Synod Hall a bishop from one of these countries where there is persecution spoke about a Catholic boy taken by a group of boys who hated the Church, fundamentalists; he was beaten and then thrown into a cistern with mud thrown on him until it came up to his neck.: "Say for the last time: do you give up Jesus Christ? - "No!". They threw a stone and killed him. We have all heard it. And this is not from the first centuries: this is from two months ago! It's an example. How many Christians today suffer physical persecution: "Oh, that's blasphemy! To the gallows!".
Pope Francis then recalled that there are also other forms of persecution: There is the persecution of slander, of rumours, and the Christian tolerates this "poverty" in silence. Sometimes it is necessary to defend oneself so as not to cause scandal... The small persecutions in the neighbourhood, in the parish... small, but they are the proof: the proof of poverty. It is the second form of poverty that the Lord asks of us. The first, to leave riches, not to be have ones heart attached to riches; the second, to accept humbly persecution, to tolerate persecution. This is a form of poverty.

The poverty of feeling abandoned

There is, then, a third form of poverty: that of solitude, of abandonment. An example of this is today’s First Reading , taken from the Second Letter to Timothy, in which the "great Paul", "who was not afraid of anything", says that in his first defence in court, no one assisted him: "everyone has abandoned me". But he adds that the Lord was close to him and gave him strength. Pope Francis dwells, therefore, on the abandonment of the disciple: how can it happen to a boy or a girl of 17 or 20 years old, who with enthusiasm leaves riches to follow Jesus, then "with strength and fidelity" tolerate "slander, daily persecution, jealousies", "small or large persecutions", and in the end the Lord can also ask of them "the final solitude ":
I think of the greatest man in humanity, and this definition comes from the mouth of Jesus: John the Baptist; the greatest man born of a woman. Great preacher: people went to him to be baptized. How did it end? Alone; in prison. Just think, what of a cell and what were the cells of that time like, because if they are now like that, think of those ... Alone, forgotten, slaughtered for the weakness of a king, the hatred of an adulteress and the whim of a girl: that’s how it ended for the greatest man in history. And without going that far, many times in old people's homes where there are priests or nuns who have spent their lives preaching, they feel alone, only with the Lord, no one else to remember them.

All disciples know how to walk the path of poverty

There is a form of poverty that Jesus promised to Peter himself, telling him: "When you were a boy, you went where you wanted; when you are old, they will take you where you do not want to go. " The disciple is, therefore, poor, in the sense that he is not attached to riches and this is the first step. He is then poor because "he is patient before small or large persecutions", and - third step - he is poor because he enters into that state of mind of feeling abandoned at the end of life. In fact, Jesus' own path ends with that prayer to the Father: "Father, Father, why have you forsaken me?". The Pope's concluding invitation is, therefore, to pray for all the disciples, "priests, nuns, bishops, popes, laity", so that they "may know how to walk the path of poverty as is required by the Lord ".
FULL TEXT Release from Vatican News

Novena to St. Luke Evangelist - Patron of #Doctors and #Artists - Prayer to SHARE

SHARE - ST. LUKE - OCT. 18. FEAST - DIED C. 74 AD
EVANGELIST & PHYSICIAN - PATRON OF DOCTORS
Novena to St. Luke
Dear St. Luke, I love God with all my heart. Inflame my heart with an ardent love of God and worship of the Trinity. 
Please intercede for me and help me in this necessity: 
St. Luke, please help me to grow in grace and holiness, but above all, that I may rest with thee in eternity, help me to do God's will each and every day to the best of my ability.Help me to hear my Father's voice and love all with all my heart.Dear St. Luke, I love you. Thank you for your help. Be with me as I pray: Our Father... Hail Mary... Glory Be... (one each) Amen Say for 9 days in petition and 9 days in thanksgiving

Is Smoking Marijuana a Sin? Catholic Bishops Explain in FULL TEXT Statement Release

Smoking Marijuana is now legal in Canada. However, use of the drug can be harmful. The Bishops of Canada have released a statement cautioning people not to abuse this potent drug.
Statement on the Legalization of Cannabis/Marijuana for Recreational Use
 The Canadian Conference of Catholic Bishops (CCCB) expresses its disappointment at the passage of Bill C-45, which legalizes cannabis/marijuana for recreational use. Given the numerous known risks cannabis use poses to human society and human health (physical, mental and emotional), it is lamentable that the federal government has decided to facilitate the provision and use of an addictive substance that will have disastrous effects for so many people.
The Canadian Medical Association, the Canadian Psychiatric Association, and the Canadian Paediatric Society have pointed out how the use of cannabis is linked to addictions, depression, anxiety, psychosis, damage to brain development, and lung problems such as asthma and emphysema. With Canadian youth considered by UNICEF as the most frequent users of marijuana in the developed world, the legalization of cannabis for recreational use will not – as the government has claimed – restrict young people’s access to marijuana or diminish their use of it. Canadian police chiefs, as well as many Indigenous, provincial and municipal leaders, continue to point out the need for additional funding to police the new legislation, and not all are convinced it is likely to reduce the involvement of organized crime but on the contrary may even have the opposite effect.
Legalization is not necessary due to the difficulty of enforcement. There will always be social evils that are difficult to eradicate, but the answer surely cannot be to capitulate by condoning or legalizing them. Instead, as the Pontifical Academy for Sciences has recommended, the solutions for drug trafficking, dependency and abuse are found in educational and employment opportunities; community support for the vulnerable; treatment, prevention and medical services; family support; the curtailment of drug supply; the discouragement of drug use; and the promotion of recovery programs.
The position of the CCCB is shared by Pope Francis, who has pointed out that “the legalization, even partial, of so-called ‘soft drugs’ – beyond being at least questionable from the legislative point of view – does not produce the desired results” (speech to participants in the 31st International Drug Enforcement Conference, Rome, 20 June 2014). The massive increase in cannabis use that will accompany its legalization will not produce a more just and humane society, but will only exacerbate or multiply problems already widespread in society, including mental illness, crime, unemployment, family breakdown, injuries and fatalities resulting from impaired driving, and increased addiction to “harder” drugs along with associated problems resulting from overdose. - 2 - To cite the earlier CCCB statement on “Statement on Canada’s Opioid Crisis and Drug Addiction,” the legalization of marijuana “is potentially dangerous.
The very significant health risks associated with the use of cannabis are widely recognized, particularly in young people. They include the heightened risk of heart attack, stroke, all of the respiratory and carcinogenic pathologies associated with tobacco smoke, and a multitude of psychiatric disorders, including schizophrenia. 
Studies have pointed to marijuana as a ‘gateway drug,’ underscoring the propensity of users to consume it in combination with other licit and illicit drugs, including some which may be ‘harder’. At a time when so many resources are already being spent to discourage recreational tobacco use, it is difficult to comprehend the disregard for public safety entailed in legalizing marijuana, which is arguably much more dangerous.” Canadian Conference of Catholic Bishops 25 June 2018 Endorsed by: Dr. Mohammad Iqbal Nadvi, Chair, Canadian Council of Imams (29 June 2018)
SOURCE: CCCB

Today's Mass Readings and Video : Thursday October 18, 2018 - #Eucharist

Feast of Saint Luke, evangelist
Lectionary: 661

Reading 12 TM 4:10-17B

Beloved:
Demas, enamored of the present world,
deserted me and went to Thessalonica,
Crescens to Galatia, and Titus to Dalmatia.
Luke is the only one with me.
Get Mark and bring him with you,
for he is helpful to me in the ministry.
I have sent Tychicus to Ephesus.
When you come, bring the cloak I left with Carpus in Troas,
the papyrus rolls, and especially the parchments.

Alexander the coppersmith did me a great deal of harm;
the Lord will repay him according to his deeds.
You too be on guard against him,
for he has strongly resisted our preaching.

At my first defense no one appeared on my behalf,
but everyone deserted me.
May it not be held against them!
But the Lord stood by me and gave me strength,
so that through me the proclamation might be completed
and all the Gentiles might hear it.

Responsorial PsalmPS 145:10-11, 12-13, 17-18

R. (12) Your friends make known, O Lord, the glorious splendor of your Kingdom.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
Making known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.

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.

GospelLK 10:1-9

The Lord Jesus appointed seventy-two disciples
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
"The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter,
first say, 'Peace to this household.'
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
'The Kingdom of God is at hand for you.'"

#Breaking Moscow Patriarchate breaks Communion with Orthodox Constantinople Church

Moscow breaks communion with Constantinople by Vladimir Rozanskij
For the Patriarchal Synod of Moscow, it is a "forced decision" after the recognition of the "schismatics" (ie Filaret of Kiev, of the independent Ukrainian Orthodox Church). Also Putin and his Security Council worried about the tensions between Orthodox of Russian obedience and of Kiev in Ukraine.
Moscow (AsiaNews) - The Synod of the Moscow Patriarchate declares that it is impossible to maintain Eucharistic communion with the Orthodox Church of Constantinople. This was announced by the patriarchal synod gathered yesterday in plenary session in Minsk in Belarus. Also present at the Synod was Metropolitan Onufrij of Kiev, head of the Ukrainian Orthodox jurisdiction loyal to Moscow. According to Metropolitan Ilarion (Alfeev), the Russian bishops consider the decision to break communion with Constantinople “a forced” one, the result of "the recent actions of the Patriarchate of Constantinople". The decision means that the priests of the patriarchate of Moscow will no longer be able to celebrate the liturgy together with the representatives of the ecumenical patriarchate, including the churches of the monasteries of Mount Athos, where monks of the two Churches now in conflict are often present in the same community.
"The Church that recognized schismatics [ie Filaret of Kiev - ed], and has restored relations with them, has excluded itself from the canonical scope of the Orthodox Church," concluded Ilarion.
At the same time Russian President Vladimir Putin gathered the Security Council in Moscow, to evaluate the announced recognition of Ukrainian autocephaly. According to statements by the spokesman Dmitri Peskov, "we talked about the situation of the Russian Orthodox Church in Ukraine, the other Churches considered schismatic do not interest us".
Responding to journalists' questions about the possible measures of the Russian government to resolve the issue, Peskov noted that "obviously the civil authorities in Russia cannot meddle in inter-church dialogue, they never have and never will, but since Orthodoxy is one of the religions confessed in the Russian Federation, everything that happens in the Orthodox world is subjected to special attention by the State".
However, Russia is determined to defend the rights of its nationals in every circumstance and in every country, Peskov recalled, even in the case of possible confiscation of the properties of the Russian Orthodox Church in Ukraine. In recent days, some statements by Ukrainian President Petro Poroshenko have thrown more fuel on.
FULL TEXT Release by Asia News IT

Latest from the Synod : "..how the Church can be active in the world of social media.." FULL Video


Synod of Bishops on Young People: Becoming digital missionaries
Today at the Synod briefing the press were told that a repeated theme in conversation in the Synod assembly was how the Church can be part of the digital world. For this, the Church needs “digital missionaries”.
  By Russell Pollitt, SJ
Dr Paolo Ruffini, Prefect of the Vatican Dicastery for Communications, started the briefing by listing a number of issues that had been spoken about in the general congregation of the Synod. He said that migration, both internally and externally in countries, was a hotly debated issue. Young people are, he said, concerned about the stewardship of creation. He said that the assembly heard that young people react negatively to corruption in politics. He also noted that it was said that young people want the Church to be a place of excellence. Other issues that arose included conscience, truth and mercy, teaching in catholic schools and universities and how drug use and alcoholism often led young people to crime.
Present at the briefing today was David Bartimej Tencer, O.F.M. Cap., bishop of Reykjavík, Iceland; Rev Fr Abott Mauro Giorgio Giuseppe Lepori, O. Cist., Abbot General of the Order of Cistercians; Fr. Alois, Prior of the Taizé Ecumenical Community, France; and Fraternal Delegate Pastor Marco Fornerone from the World Communion of Reformed Churches.

The Digital World

Dr Ruffini said that the issue of the pastoral care of young people in the digital world was discussed. The Synod pondered how the Church can be active in the world of social media where young people are. The Church, he said, wants to dwell in the digital world in an official and serious way. How should the Church form missionaries for the digital world and have people in the digital world who are protagonists of freedom and responsibility? The Church wants to be part of the digital world in a more structured way, he said.

The Church actually has a very positive attitude, towards the digital world, Bishop Tencer said. It has been repeated many times that a computer or phone is not good or bad, it is neutral. He said that in Iceland they would be lost without the digital world. The Bishop explained how they organised catechism through skype. He says that he sat in front of a computer and was in contact with young people talking to them in a very real way. He encouraged them to download the Bible onto their phones, they are able to find things quickly. He said that this was not decay but a positive development. The digital world is moving the Church forward and this is good.

Listening and conversion

Br Alois said conversion was mentioned often. He said that he feels the conversion of mindsets is taking place. Many Synod Fathers, he feels, all want to be closer to young people. He believes that this is leading to a conversion of the Church’s structures.
He said that friendship is a recurring word. He would like to dig more deeply into the theological meaning of this word, look more deeply at Jesus as a friend. He said that young people want to be listened too but, at times, cannot find the door into the Church to be heard. He says that friendship as unity and solidarity should be explored. Br Alois shared that at Taize listening is fundamental, the whole Church needs to find a way of expressing openness and showing it, he added.
Br Alois also mentioned the importance of ecumenism. He said that there were not many ecumenical delegates – and perhaps there should be more – but that it was beautiful to see that there was a concerted ecumenical effort. He said that it was a pity that this was not mentioned enough in the Synod. He said that this was needed and young people are seeking ecumenical spaces to share with each other. He also said that the Church should not organise prayers for young people but pray with them.

The Synod is a construction site

The Synod, Fr Lepori says, is like a construction site. You will never find an ideal method, as with anything in life, but you have to start from the ground and build a whole new building.
Bishop Tencer said that one thing that struck him was that this Synod has been a great success because it was well prepared. Information has come from the whole world. he felt that the conversation has been very positive and that this Synod would certainly help the Church move forward. FULL TEXT Release from Vatican News

Wednesday, October 17, 2018

Saint October 18 : St. Luke - Evangelist - Patron of Artists

Born:
Antioch, Turkey
Died:
Greece
Major Shrine:
Padua, Italy
Patron of:
Artists, Physicians, Surgeons

The great apostle of the Gentiles, or rather the Holy Ghost by his pen, is the panegyrist of this glorious evangelist, and his own inspired writings are the highest standing and most authentic commendation of his sanctity, and of those eminent graces which are a just subject of our admiration, but which human praises can only extenuate. St. Luke was a native of Antioch, the metropolis of Syria, a city famous for the agreeableness of its situation, the riches of its traffic, its extent, the number of its inhabitants, the politeness of their manners, and their learning and wisdom. Its schools were the most renowned in all Asia, and produced the ablest masters in all arts and sciences. St. Luke acquired a stock of learning in his younger years, which we are told he improved by his travels in some parts of Greece and Egypt. St. Jerome assures us he was very eminent in his profession, and St. Paul, by calling him his most dear physician, seems to indicate that he had not laid it aside. Besides his abilities in physic, he is said to have been very skillful in painting. The Menology of the Emperor Basil, compiled in 980, Nicephorus, Metaphrastes, and other modern Greeks quoted by Gretzer in his dissertation on this subject, speak much of his excelling in this art, and of his leaving many pictures of Christ and the Blessed Virgin. Though neither the antiquity nor the credit of these authors is of great weight, it must be acknowledged, with a very judicious critic, that some curious anecdotes are found in their writings. In this particular, what they tell us is supported by the authority of Theodorus Lector, who lived in 518, and relates that a picture of the Blessed Virgin painted by St. Luke was sent from Jerusalem to the Empress Pulcheria, who placed it in the church of Hodegorum which she built in her honour at Constantinople. Moreover, a very ancient inscription was found in a vault near the Church of St. Mary in via lata in Rome, in which it is said of a picture of the Blessed Virgin Mary discovered there, "One of the seven painted by St. Luke." Three or four such pictures are still in being; the principal is that placed by Paul V in the Barghesian chapel in St. Mary Major.
St. Luke was a proselyte to the Christian religion, but whether from Paganism or rather from Judaism is uncertain; for many Jews were settled in Antioch, but chiefly such as were called Hellenists, who read the Bible in the Greek translation of the Septuagint. St. Jerome observes from his writings that he was more skilled in Greek than in Hebrew, and that therefore he not only always makes use of the Septuagint translation, as the other authors of the New Testament who wrote in Greek do, but he refrains sometimes from translating words when the propriety of the Greek tongue would not bear it. Some think he was converted to the faith by St. Paul at Antioch; others judge this improbable, because that apostle nowhere calls him his son, as he frequently does his converts. St. Epiphanius makes him to have been a disciple of our Lord; which might be for some short time before the death of Christ, though this evangelist says he wrote his gospel from the relations of those "who from the beginning were eyewitnesses and ministers of the word." Nevertheless, from these words many conclude that he became a Christian at Antioch only after Christ's ascension. Tertullian positively affirms that he never was a disciple of Christ whilst he lived on earth. No sooner was he enlightened by the Holy Ghost and initiated in the school of Christ but he set himself heartily to learn the spirit of his faith and to practice its lessons. For this purpose he studied perfectly to die to himself, and, as the church says of him, "He always carried about in his body the mortification of the cross for the honour of the divine name." He was already a great proficient in the habits of a perfect mastery of himself, and of all virtues, when he became St. Paul's companion in his travels and fellow-labourer in the ministry of the gospel. The first time that in his history of the missions of St. Paul he speaks in his own name in the first person is when that apostle sailed from Troas into Macedon in the year 51, soon after St. Barnabas had left him, and St. Irenaeus begins from that time the voyages which St. Luke made with St. Paul. Before this he had doubtless been for some time an assiduous disciple of that great apostle; but from the time he seems never to have left him unless by his order upon commissions for the service of the churches he had planted. It was the height of his ambition to share with that great apostle all his toils, fatigues, dangers, and sufferings. In his company he made some stay at Philippi in Macedon; then he travelled with him through all the cities of Greece, where the harvest every day grew upon their hands. St. Paul mentions him more than once as the companion of his travels, he calls him "Luke the beloved physician," his "fellow labourer." Interpreters usually take Lucius, whom St. Paul calls his kinsman, to be St. Luke, as the same apostle sometimes gives a Latin termination to Silas, calling him Sylvanus. Many with Origen, Eusebius, and St. Jerome say that when St. Paul speaks of his own gospel he means that of St. Luke, though the passage may be understood simply of the gospel which St. Paul preached. He wrote this epistle in the year 57, four years before his first arrival at Rome.
St. Luke mainly insists in his gospel upon what relates to Christ's priestly office; for which reason the ancients, in accommodating the four symbolical representations, mentioned in Ezekiel, to the four evangelists, assigned the ox or calf as an emblem of sacrifices to St. Luke. It is only in the Gospel of St. Luke that we have a full account of several particulate relating to the Annunciation of the mystery of the Incarnation to the Blessed Virgin, her visit to St. Elizabeth, the parable of the prodigal son, and many other most remarkable points. The whole is written with great variety, elegance, and perspicuity. An incomparable sublimity of thought and diction is accompanied with that genuine simplicity which is the characteristic of the sacred penman; and by which the divine actions and doctrine of our Blessed Redeemer are set off in a manner which in every word conveys his holy spirit, and unfolds in every tittle the hidden mysteries and inexhausted riches of the divine love and of all virtues to those who, with a humble and teachable disposition of mind, make these sacred oracles the subject of their assiduous devout meditation. The dignity with which the most sublime mysteries, which transcend all the power of words and even the conception and comprehension of all created beings, ate set off without any pomp of expression has in it something divine; and the energy with which the patience, meekness, charity, and beneficence of a God made man for us are described, his divine lessons laid down, and the narrative of his life given, but especially the dispassionate manner in which his adorable sufferings and death are related, without the least exclamation or bestowing the least harsh epithet on his enemies, is a grander and more noble eloquence on such a theme, and a more affecting and tender manner of writing' than the highest strains or the finest ornaments of speech could be. This simplicity makes the great actions speak themselves, which all borrowed eloquence must extenuate. The sacred penmen in these writings were only the instruments or organs of the Holy Ghost; but their style alone suffices to evince how perfectly free their souls were from the reign or influence of human passions, and in how perfect a degree they were replenished with all those divine virtues and that heavenly spirit which their words breathe.
About the year 56 St. Paul sent St. Luke with St. Titus to Corinth with this high commendation, that his praise in the gospel resounded throughout all the churches. St. Luke attended him to Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. St. Luke was the apostle's faithful assistant and attendant during his confinement, and had the comfort to see him set at liberty in 63, the year in which this evangelist finished his Acts of the Apostles. This sacred history he compiled at Rome, by divine inspiration, as an appendix to his gospel, to prevent the false relations of those transactions which some published, and to leave an authentic account of the wonderful works of God in planting his church, and some of the miracles by which he confirmed it, and which were an invincible proof of the truth of Christ's resurrection and of his holy religion. Having in the first twelve chapters related the chief general transactions of the principal apostles in the first establishment of the church, beginning at our Lord's ascension, he from the thirteenth chapter almost confines himself to the actions and miracles of St. Paul, to most of which he had been privy and an eye-witness, and concerning which false reports were spread.
St. Luke did not forsake his master after he was released from his confinement. That apostle in his last imprisonment at Rome writes that the rest had all left him, and that St. Luke alone was with him. St. Epiphanius says that after the martyrdom of St. Paul, St. Luke preached in Italy, Gaul, Dalmatia, and Macedon. By Gaul some understand Cisalpine Gaul, others Galatia. Fortunatus and Metaphrastus say he passed into Egypt and preached in Thebais. Nicephorus says he died at Thebes in Boeotia, and that his tomb was shown near that place in his time; but seems to confound the evangelist with St. Luke Stiriote, a hermit of that country. St. Hippolytus says St. Luke was crucified at Elaea in Peloponnesus near Achaia. The modern Greeks tell us he was crucified on an olive tree. The ancient African Martyrology of the fifth age gives him the titles of Evangelist and Martyr. St. Gregory Nazianzen,St. Paulinus, and St. Gaudentius of Brescia assure us that he went to God by martyrdom. Bede, Ado, Usuard, and Baronius in the Martyrologies only say he suffered much for the faith, and died very old in Bithynia. That he crossed the straits to preach in Bithynia is most probable, but then he returned and finished his course in Achaia; under which name Peloponnesus was then comprised. The modern Greeks say he lived fourscore and four years; which assertion has crept into St. Jerome's account of St. Luke, but is expunged by Martianay, who found those words wanting in all old manuscripts. The bones of St. Luke were translated from Patras in Achaia in 357 by order of the Emperor Constantius, and deposited in the Church of the Apostles at Constantinople, together with those of St. Andrew and St. Timothy. On the occasion of this translation some distribution was made of the relics of St. Luke; St. Gaudentius procured a part for his church at Brescia.St. Paulinus possessed a portion in St. Felix's Church at Nola, and with a part enriched a church which he built at Fondi. The magnificent Church of the Apostles at Constantinople was built by Constantine the Great, whose body was deposited in the porch in a chest of gold, the twelve apostles standing round his tomb. When this church was repaired by an order of Justinian, the masons found three wooden chests or coffins in which, as the inscriptions proved, the bodies of St. Luke, St. Andrew, and St. Timothy were interred. Baronius mentions that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, and laid in the church of his monastery of St. Andrew. Some of his relics are kept in the great Grecian monastery on Mount Athos in Greece.
SOURCE The Catholic Encyclopedia

#BREAKING Violent Feminist Rally Attacks Church in Argentina with Firebombs - Raw Video

A National Encounter of Women, protest saw approximately 50,000 abortion activists in  the city of Trelew, province of Chubut, Argentina. They held signs that read “Abort your heterosexuality”.
Some women protested topless, throwing stones and flaming objects at Our Lady Auxiliadora church. Also they attacked the municipality of Trelew with molotov bombs and paint a church dedicated to Mary. This the 33rd National Meeting of Women (ENM) was held from 13 to 15 October in the Patagonia of Argentina. The meeting took place in and focused especially on the promotion of abortion and gender ideology. Thus, on Sunday 14, a march through the streets of the city was held and a group of feminists made a "collective tetazo" in front of the María Auxiliadora parish and carried out various attacks. Feminists also attacked other public buildings with these incendiary bombs, sticks, stones, and painted slogans on the walls.   There have been numerous attacks against Catholic churches since the Argentine Senate rejected the abortion legalization in August of this year.

FULL TEXT from the Synod Relatio with Moderator Cardinal Coutts - Revisions for Instrumentum Laboris

Relatio – Circulus Anglicus C
Moderator: Em.mo Card. COUTTS Joseph
Relator: S.E. Mons. DOWD Thomas
Preliminary comment
In looking at Part II, our group looked to the overall structure in #3 to inform our work. We saw that part I looked at the concrete situation of youth today, while part II was meant to cause us to reflect on how to interpret that data (while part III will be the phase where we examine concrete suggestions for action).
Our goal as a group, therefore, was to develop a hermeneutical model (i.e. an interpretive framework) for that evaluation of part I, which will then help us eventually offer suggestions for concrete pastoral action (that will be done in part III).
Our various modi should be considered as concrete applications of the overall approach to this part as well as to the specific hermeneutical approaches appropriate to each chapter. To avoid presenting them as individual modi, we have also prepared a separate document with suggestions for clarification of terminology, editorial suggestions, etc.
Chapter 1
A Christian interpretive framework must be rooted in a Christian worldview, which is essentially rooted in Scripture. With its many examples from Scripture, we saw the essential function of Chapter 1 as an attempt to provide concrete Biblical reference points for this overall hermeneutic.
Among the Biblical examples the Instrumentum laboris provided, we saw certain ones as out of place:
#77: Joshua succeeds Moses, but then he leads an army of conquest
#81: The call of Samuel is actually a poor example of the dynamics of a young person seeking his vocation.
#83: The prayer of Solomon is beautiful, but his later life is not an example for young people!
#83: The Esther example is also full of violence and trickery.
We think the call of Jeremiah (#78) as a core hermeneutical key in Chapter 1. It should be retained. The encounter between Jesus and the rich young man is also important.
To these we would add Paul's relationship with Timothy. He advises him to “let no one despise your youth” -- Timothy has real responsibility in the Church, given to him by a gift of the Holy Spirit but also by the laying on of hands, and is also being guided by his “elder friend” Paul.
With regards to the process of accompanying, we also see the sending of the disciples two by two (Luke 10:1-11). Jesus accompanies them, and then entrusts them with real responsibility -- but with them accompanying each other. He also listens to them when they return, and prays for them.
With regards to the fear that some feel when they are facing their call, we would add the passage of Peter walking on water. He is called by Christ to come and walk, and he does. He only begins to sink when he takes his eyes off Jesus, but Jesus rescues him.
Other Biblical examples will be found in other modi.

Chapter 2
Chapter 2 provides an overview of different vocations, beginning with the very broad (“the mystery of vocation that illuminates creation”) to vocations very specific to the Church (ordained ministry, consecrated life). We saw the description of the various types of vocations as “pearls on a string”, each description having its own value, but being even more valuable when properly related to each other.
We would therefore propose a restructuring of the presentation of chapter 2 (“vocations in the light of faith”) to better illustrate the relationships between the various layers of vocation. One could call this a “vocational pyramid”.
The base layer: Being loved for love's sake
Our group saw this basic dimension of human existence as important to highlight. It is alluded to in #88 when reference is made to vocation being characteristic of all creation. In short, there are people -- especially the weakest and most vulnerable -- whose vocation might not be to action, but to a more passive reception of the love of others. This is a great gift to the overall community, and we thought of Jean Vanier as a modern prophet to demonstrates that those with intellectual handicaps are not to be thought of as human failures -- they are gifts that help all develop their humanity by calling us to a love that is greater than efficiency.
The call to holiness
The next layer in the vocational “pyramid” is the call to holiness, which by its very nature is universal. However, we recognized that the expression “call to holiness” can conjure images that obscure this universal meaning. For example, we felt that in many people's minds, the “call to holiness” sounds like a mere “call to piety” or worse, a call to mere pious practices.
In order to express this concept more completely and in plain language that can speak to young people, we felt that any explanation of this universal call could use applications such as:
  • The call to holiness is ultimately a call to happiness and joy, not an external imposition
  • The call to holiness means a call to become the best possible version of oneself
  • The call to holiness includes a call to find one's best possible path in life -- it includes one's internal call, but also how to respond to the concrete situations of life around us
  • Drawing on an insight from the Eastern church, the call to holiness is about incarnating attributes of God in our life, e.g. joy, mercy, justice, care for creation, etc.
The greatest sign of holiness is, of course, charity (agape). We propose that the story of Saint Therese of Lisieux, who was attracted to all particular vocations (even priesthood) but found the unity of all of them in love as a wonderful illustration of this principal.
For the next two layers, we wanted to distinguish “vocations of being” (calls to particular states of life) from “vocations of doing” (calls to a particular profession, career, apostolate, etc.).
The “vocations of being”
The discussions of ordained ministry, consecrated life, marriage, and the single life led us to contemplate how these states of life are related to each other. We used this model as a visual aid:
The states of celibate and married life are mutually exclusive, so they do not touch. Each can be a “state of life” vocation unto itself. However, it is possible for them to be combined with states which touch them.
· For example, a Latin-rite diocesan priest is generally both “clergy” and “celibate”, while a permanent deacon is often both "clergy" and "married". A lay religious would be "
· The vocation of a religious priest includes three callings: “clergy”, “consecrated life”, and “celibate”.
· The existence of third orders, as well as new forms of consecrated life, often allow married persons to participate in a charism of consecration. If lived by a married cleric, it is also a way to combine three “states of life”.
The “vocations of doing”
In our discussions it became clear that, for many young people, a key aspect of discernment is the attempt to find an answer to a very practical question: “What am I going to do with my life?” Many would prefer a profession that gives them meaning and responds to their talents rather than one which merely provided sustenance.
We recognized that for many people (and for many past generations) the idea of “fulfillment” was not found in work. Work was/is a matter of survival, not of career choice, and meaning/fulfillment was generally found in family life outside of the actual job. Still, this distinction is emerging more and more, and must be addressed.
Our general consensus is that finding ones “vocation of doing” generally means following one's talents. We recognized that in some cases what appears to be a secular career is actually a deeper calling (for example, even in the secular world being a teacher is often described as a “calling” rather than a mere job or career). Saint Paul takes the image of the Body of Christ, in which each member has a specific part to play, and then expands it into lists of specific “roles” that can serve as guidelines for finding the specific calling (see 1 Cor 12 and Eph 4).
Chapter 3
Our group found chapter 3 of part II to be very wordy. Keeping in mind that the purpose of Part II is to provide an “interpretive framework” or “hermeneutic of vocation”, our group analyzed chapter 3 to see what key concepts it provided within all the verbiage.
We want to highlight the following insights/concepts which we feel should be retained:
  • Discernment, in plain language, is the process of finding your best path in life, according to the internal gifts/talents one has, as well as the external environment/opportunities one lives in.
  • Following one's “emotions” seems too superficial as a criteria of finding one's vocation. What we really should be looking to do is find and follow one's deepest desire, one's truest joys, one's inner peace.
  • True discernment recognizes that a vocation is an invitation, not an imposition. It does not include the idea that if you've missed your “only” calling you've somehow missed the boat. All genuine vocations possess true good and God can bless them regardless of our specific choice of vocation.
  • Following one's vocation does include an ascetic component, in that finally making a choice can mean renouncing other choices. People who want to keep all their options open can never really discern.

Chapter 4
Our group found chapter 4 of part II to be very important. We recognize that accompaniment can come in many forms. Keeping in mind that the purpose of Part II is to provide an “interpretive framework” or “hermeneutic of vocation”, we sought to discern what are the elements of “true” accompaniment.
  • As a first point, we wanted to highlight that true accompaniment respects that the discernment being made does not belong to the mentor, but to the person being accompanied. Manipulation can never be part of a true accompaniment. Members of our group, unfortunately, shared stories of this form of pseudo-accompaniment, some of which even seemed well-meaning (as opposed to predatory) but which was still inappropriate.
  • With this in mind, we appreciated the emphasis in the document on the respect for the freedom and conscience of the person being accompanied. We would like these concepts to be more fully developed (see our modi related to this point).
  • Accompaniment should be done in a climate of friendliness, trust and warmth. However, it should not be so friendly that objectivity is lost. The Irish notion of anim cara (“soul friend”) is a good image here. The mentor should also be free to offer "fraternal correction" when necessary, without losing the respect for freedom and conscience as mentioned before.
  • We contributed a modus suggesting that the relationship between “spiritual” and “psychological” accompaniment be more completely addressed so as to show the unity between them while at the same time respecting the specific contributions of each.
  • The role of the community in accompaniment is very important, in that a “calling” is often initiated and verified in the context of a community. It is not just the individual doing an individual discernment.
  • It is important to emphasize that mentors should pray for those they are accompanying. They must carry them in their heart before God.
Concluding observations
Our group wanted to highlight the centrality of the Eucharist in the process of discernment.
  • The Eucharist is not just the offering of the consecrated species, but includes the offering of oneself to the Father. This is a fundamentally vocational dimension to the Eucharist.
  • The Eucharist is what gathers the community that does the discerning alongside the young person.
  • In the Emmaus story, it is in the Eucharist that the “eyes of the disciples are opened”.
  • Many people do the prayerful element of their discernment in the context of the Eucharist.
modus has been offered in this regard.
[01613-EN.01] [Original text: English]

Pope Francis Jesus tells us: "Look, if you despise, if you insult, if you hate, this is murder" at Angelus FULL TEXT + Video

The General Audience, 10.10.2018

Catechesis of the Holy Father in Italian


This morning's General Audience took place at 9.30 in Piazza San Pietro, where the Holy Father Francis met groups of pilgrims and faithful from Italy and from all over the world.

In his speech in Italian, the Pope, continuing the cycle of catechesis on the Commandments, focused his meditation on: "Do not kill" according to Jesus (Biblical track: from the Gospel according to Matthew, 5: 21-24).

After having summarized His catechesis in several languages, the Holy Father addressed particular expressions of greeting to the groups of faithful present.

The General Audience ended with the singing of the Pater Noster and the Apostolic Blessing.

Catechesis of the Holy Father in Italian

Dear brothers and sisters, good morning!

Today I would like to continue the catechesis on the Fifth Word of the Decalogue, "Do not kill". We have already underlined how this commandment reveals that in the eyes of God human life is precious, sacred and inviolable. Nobody can despise the life of others or their own; in fact, man carries within himself the image of God and is the object of his infinite love, whatever the condition in which he was called into existence.

In the passage of the Gospel that we have just heard, Jesus reveals to us an even more profound sense of this commandment. He states that, before God's court, even anger against a brother is a form of murder. This is why the Apostle John wrote: "Whoever hates his brother is a murderer" (1 Jn 3:15). But Jesus does not stop at this, and in the same logic he adds that insult and contempt can also kill. And we are used to insulting, it's true. And there's an insult like a breath. And Jesus tells us: "Stop, because the insult hurts, kills". The contempt. "But I ... these people, I despise him". And this is a form to kill the dignity of a person. It would be nice if this teaching of Jesus entered the mind and the heart, and each of us would say: "I will never insult anyone". It would be a beautiful purpose, because Jesus tells us: "Look, if you despise, if you insult, if you hate, this is murder".

No human code equates such different acts by assigning them the same degree of judgment. And coherently Jesus even invites us to interrupt the offering of the sacrifice in the temple if we remember that a brother is offended against us, to go and look for him and reconcile with him. We too, when we go to Mass, should have this attitude of reconciliation with the people we have had problems with. Even if we thought bad about them, we insulted them. But many times, while we wait for the priest to say Mass, we talk a bit and talk badly about the others. But this can not be done. Think of the gravity of the insult, of contempt, of hatred: Jesus puts them on the line of killing.

What does Jesus mean by extending the field of the Fifth Word to this point? Man has a noble, very sensitive life, and possesses a hidden self no less important than his physical being. In fact, to offend the innocence of a child is enough an inappropriate sentence. A gesture of coldness is enough to hurt a woman. To break the heart of a young person is enough to deny him trust. To annihilate a man, just ignore it. Indifference kills. It is like saying to the other person: "You are a dead man for me", because you killed him in your heart. Not to love is the first step to kill; and not to kill is the first step to love.

In the Bible, at the beginning, we read that terrible phrase that came out of the mouth of the first murderer, Cain, after the Lord asked him where his brother is. Cain replies: "I do not know. Am I my brother's keeper? "(Gen 4,9). [1] So the killers speak: "it does not concern me", "they are yours", and similar things. Let's try to answer this question: are we the guardians of our brothers? Yes, we are! We are custodians of each other! And this is the path of life, it is the path of non-killing.

Human life needs love. And what is authentic love? It is what Christ showed us, that is, mercy. The love we can not do without is the one that forgives, which welcomes those who have harmed us. None of us can survive without mercy, we all need forgiveness. So, if killing means destroying, suppressing, eliminating someone, then not killing will mean curing, valuing, including. And also forgive.
No one can deceive himself by thinking, "I'm fine because I do not do anything wrong". A mineral or a plant has this kind of existence, but a man does not. A person - a man or a woman - no. A man or a woman is required more. There is good to do, prepared for each of us, each his own, which makes us ourselves to the end. "Do not kill" is an appeal to love and mercy, it is a call to live according to the Lord Jesus, who gave his life for us and rose for us. Once we have all repeated, here in the Piazza, a phrase of a saint on this. Perhaps it will help us: "Do no harm is good. But not doing good is not good ". We always have to do good. Go beyond.

He, the Lord, who incarnated has sanctified our existence; He, who with his blood has made it priceless; He, "the author of life" (Acts 3:15), thanks to which everyone is a gift from the Father. In him, in his love stronger than death, and through the power of the Spirit that the Father gives us, we can accept the Word "Do not kill" as the most important and essential appeal: that is, not killing means a call to love .

_________________________________

[1] Cf. Catechism of the Catholic Church, 2259: "Writing, in the account of the killing of Abel by brother Cain, reveals from the beginning of human history, the presence in man of anger and greed, consequences of sin original. Man has become the enemy of his fellow man. God declares the wickedness of this fratricide: "What have you done? The voice of your brother's blood cries to me from the ground! Now be cursed far from that ground which by your hand drank your brother's blood "(Gen 4, 10-11)."

[01630-EN.02] [Original text: Italian]
Greetings in Various Languages: Holy Father:
Je suis heureux de saluer les pèlerins venus de France et de divers pays francophones, en particulier des pèlerins de Chambéry et de Nancy, avec leurs évêques Mgr Ballot et Mgr Papin, tous les jeunes présents, ceux de Versailles, de Paris, de Fougères, de Bucquoy, de Rouen et d’Évreux, ainsi que des pèlerins de Namur. Puissions-nous accueillir en Jésus, dans son amour plus fort que la mort, et par le don de l’Esprit du Père, le commandement «tu ne tueras pas». C’est l’appel le plus important et le plus essentiel de nos vies: l’appel à l’amour ! Que Dieu vous bénisse!
[01631-FR.01] [Texte original: Français]
English:
I greet the English-speaking pilgrims and visitors taking part in today’s Audience, particularly those from England, Scotland, Denmark, Iceland, Norway, Ghana, Nigeria, South Africa, Uganda, Indonesia, Canada and the United States of America. In this month dedicated to praying the rosary, may Our Lady of the Rosary accompany you, and upon all of you and your families, I invoke the joy and peace of our Lord Jesus Christ. God bless you!
[01632-EN.01] [Original text: English]
German:
Speaker:
Gerne heiße ich die Pilger deutscher Sprache willkommen. Insbesondere grüße ich die Schützen aus Drolshagen-Schreibershof und die verschiedenen Jugendgruppen, vor allem die Maria Ward Realschule Augsburg, die Liebfrauenschule Berlin, die Ministranten der Pfarrei St. Remigius Viersen und die Ministrantenwallfahrt des Erzbistums Köln. Ihr seid zahlreich gekommen, danke! Der Herr helfe euch, in der Liebe zu wachsen, und beschütze euch allezeit.
In lingua spagnola
Queridos hermanos y hermanas:
Continuamos hoy la catequesis sobre el quinto mandamiento del decálogo: «No matarás». Hemos ya reflexionado sobre cómo a los ojos de Dios toda vida es valiosa, sagrada e inviolable, porque somos su imagen y objeto de su amor infinito.
En el Evangelio que hemos oído, Jesús revela un sentido aún más profundo de este mandamiento: la ira, el insulto y el desprecio contra los demás son también una forma de homicidio. Por eso, indica que si al presentar nuestra ofrenda nos recordamos de haber ofendido a alguien, debemos ir antes a reconciliarnos con esa persona.
¿Qué quiere decirnos Jesús con esto? Que lo importante es el respeto a toda la persona, no sólo a su dimensión física sino también a la espiritual, porque la indiferencia también mata. No amar es el primer paso para matar; y no matar, el primer paso para amar.
La vida humana tiene necesidad de amor auténtico, un amor como el de Jesucristo, lleno de misericordia, que perdona y acoge sin condiciones. No podemos sobrevivir sin misericordia, todos tenemos necesidad del perdón. Por eso, si matar significa destruir, suprimir o eliminar a alguien, no matar es, en cambio, cuidar, valorizar, incluir y perdonar a los demás.
Saludo cordialmente a los peregrinos de lengua española venidos de España y Latinoamérica. Que el Señor Jesús, Autor de la vida, nos conceda comprender que el mandamiento «no matarás» es, ante todo, una llamada al amor y a la misericordia, una invitación a vivir como Él, que por nosotros murió y resucitó. Santa María, Madre de la Misericordia, nos ampare e interceda por nosotros. Muchas gracias.
[01634-ES.02] [Texto original: Español]

Portughese:
Saúdo os peregrinos vindos de Portugal e do Brasil, particularmente os fiéis de Itu, Várzea Paulista e Tubarão. Queridos amigos, cuidar do irmão, especialmente de quem passa necessidade ou é esquecido pela cultura do descarte, significa crer que cada homem e cada mulher é um dom de Deus. Não poupemos esforços para que todas as pessoas possam sentir-se sempre acolhidas e amadas nas nossas comunidades cristãs. Que Deus vos abençoe!
[01635-PO.01] [Texto original: Português]
Arabic:
أرحّب بمودّة بالحاضرين الناطقين باللغة العربيّة، وخاصة بالقادمين من سوريا، ومن العراق ومن الشرق الأوسط. لقد أوضح يسوع أن وصية لا تقتل تشمل أيضا كل الأعمال والأقوال التي تسيء لسمعة الآخر وتحط منه وتقلل من كرامته، كالغضب والنميمة وسوء المعاملة. لقد قدم يسوع هذه الوصية بطريقة تتخطى مجرد المنع من القتل لتنفتح على رحاب المحبة الواسعة: لا تقتل تعني أحبب وافعل ما تشاء. ليبارككم الربّ جميعًا ويحرسكم من الشرّير!
Polish:
Witam serdecznie pielgrzymów polskich. Wczoraj minęło 40 lat od wyboru na Stolicę Piotrową Karola Wojtyły, św. Jana Pawła II. Oklaski dla św. Jana Pawła II. Jakże aktualne są jego słowa, wypowiedziane w dniu inauguracji pontyfikatu: Nie lękajcie się! Otwórzcie, otwórzcie na oścież drzwi Chrystusowi! Niech nadal inspirują one wasze życie osobiste, rodzinne i społeczne; niech będą zachętą do wiernego kroczenia za Chrystusem, dostrzegania Jego obecności w świecie, w drugim człowieku, zwłaszcza w ubogim i potrzebującym pomocy. Człowiek, bowiem, jak nauczał Papież z rodu Polaków, jest drogą Kościoła. Z serca Wam błogosławię.

In lingua italiana
I extend a cordial welcome to Italian-speaking pilgrims.

I am pleased to welcome the Capitulars of the Missionary Benedictines of Tutzing and the participants in the World Conference of Radio Maria.

I greet the parish groups; the military and civil personnel of the Air Force Logistic Command; the Delegation of the "People of the Family"; the Italian Center helps children; the Hematopic Child Association and the Villa San Francesco Community.

A particular thought I address to the young, the elderly, the sick and the newlyweds.

Today is the liturgical memorial of St. Ignatius of Antioch, bishop and martyr in Rome. We learn from this holy bishop of ancient Syria to courageously witness our faith. Through her intercession, the Lord gives each of us the strength of perseverance, despite adversity and persecution.
[01638-IT.01] [Testo originale: Italiano]