Thursday, October 15, 2015

Saint October 16 : St. Marguerite d'Youville : Patron of difficult #Marriages, #Widows and #Victims of Adultery


St. Marguerite d'Youville
FOUNDRESS OF THE SISTERS OF CHARITY
Feast: October 16 (Canada)
Information:
Feast Day:
October 16
Born:
15 October 1701, Varennes, Quebec
Died:
23 December 1771, Montreal, Canada
Canonized:
9 December 1990, by Pope John Paul II
Major Shrine:
Chapel of St. Marie Marguerite d'Youville, near Montreal
Patron of:
Against death of children, difficult marriages, in-law problems, loss of parents, opposition of Church authorities, people ridiculed for piety, victims of adultery, victims of unfaithfulness, widows

MARGUERITE d'YOUVILLE, Marie-Marguerite Dufrost de Lajemmerais was born in Varennes, Quebec, on October 15, 1701. Her father had come from Brittany, France in 1687. Her mother was the daughter of a military officer from Carignan, Quebec, who had been governor of the settlement at Trois-Rivières. Marguerite’s mother’s brother was the explorer Pierre de la Vérendrye. The eldest of six children, Marguerite was only seven years old when her father died. There were hard times for the family because her mother had to wait six years before she began receiving the officers’ widows’ pension. Thanks to the help of her great-grandfather, Pierre Boucher, Marguerite was able to study at the Ursuline boarding school for girls in Quebec City for two years. At 12, she returned to her family to help teach her brothers and sisters. On August 12, 1722, she married François d’Youville. A fur and alcohol trader, he was unreliable and rather selfish. He died in 1730, leaving Marguerite, who was pregnant for the sixth time, with two living children and a lot of debt. In 1737, she rented a house in Montreal where she gave hospitality to women in need. She and three companions made private religious vows. Because they broke social barriers by taking in the needy, the women were scorned, slandered and persecuted. Marguerite was accused of trafficking in alcohol with the First Nations people as her husband had done, with, it was said, the collaboration of the Sulpicians. She was accused of drunkenness and even prostitution. In 1747, Marguerite was put in charge of the administration of the Charon Brothers Hospital. When her term was up in 1750, she wrote to France for help and offered to pay the hospital’s debts. The King, Louis XV, confirmed her as director of the hospital on June 3, 1753, and authorized her to form a religious community which was approved by the Most Rev. Henri-Marie de Pontbriand, Bishop of Quebec, in 1755. To meet the financial needs of the hospital, Marguerite used her administrative talents and started up various activities such as needlework, dressmaking and tailoring, and the manufacture of military flags, clothing for Native people, hosts and candles. She also ran a tavern, sold tobacco, lime, building materials, and sand. The hospital welcomed a wide variety of people, including the poor, epileptics, lepers, battered women, and sick priests. During the wars leading up to the Conquest of 1760, her door was open to prisoners, the sick and the wounded of both sides. Beginning in 1754, Mother d’Youville also took in abandoned children. In 1765, the General Hospital burned down. It took four years, but she got it rebuilt. On December 9 and 13, 1771, she had attacks of paralysis and she died on December 23. She was canonized on December 9, 1990 by Pope (now Saint) John Paul II. Her Spirituality With the Ursulines, Marguerite grew in the practice of the apostolic prayer of Marie of the Incarnation who had founded the girls’ school in Quebec City a century earlier. Marguerite wrote: “It is by the Heart of my Jesus, my Way, my Truth, and my Life, that I approach you, O eternal Father.” She was intelligent and she had good judgment and a well-developed sense of responsibility. She was convinced that the “the cross was the sign of love by which the Father of Mercy brought his elect into conformity with his Son.” She was strong and hard-working and she was a teacher who “knew how to be respected and how to be loved.” When she was 27, her heart broken by the scandalous life of her husband, she was struck by the revelation of God’s personal love for her. Her spiritual life became one of trust in, and abandon to, divine Providence. After his death, she had to provide for her family while his estate was settled. At the same time, she visited the poor, the prisoners and the sick, and begged for funds to provide a proper burial for criminals who had died. In 1737, still looking after her children, she formed with three companions an association of “young women, secular in habits, but religious in their hearts” who consecrated themselves “in perpetuity to the service of the poor.” In the memoir that she wrote in 1752, she said, “Providence and our hard work are the resources we count on to carry on the work.” She took in “found” children in order “to preserve them body and soul, to offer them a Christian education and help them prepare to earn an honest living.” After a fire, which destroyed her building in 1765, she and her Sisters prayed the Te Deum and said, “The Lord gave us everything, the Lord has taken everything away, may his Name be praised forever.” At the end of her life, she said, “We have always been on the verge of losing everything, but we have always had what we needed.” The Rule of the Institute recommends “seeing Christ in the person of the poor who have the honour of being incorporated in Him.” Poverty, humility and submission did not erase awareness of understanding the humaneness. Marguerite asked each of her Sisters “to make known her needs, without hiding her infirmities, and not to undertake anything that would damage her health.” Within the community, she wanted “perfect union, with one heart and one soul, always considerate and supportive of each other in our weakness, knowing that we need a greater love to bear our own.” To obtain that, the Sisters should “draw from the Divine Paternity the feelings of love, tender solicitude, and compassion that will sustain them in helping the poor, the sick and the orphan.” Marguerite d’Youville’s spirituality can be summed up in three words: “Father, Providence, Poor”. Her love was universal and adapted itself so well to every kind of distress, that it was common for people to say, “Go to the Grey Nuns. They will never refuse to help you.” 
Pope John XXIII beatified Marguerite on May 3, 1959 and called her "Mother of Universal Charity." She was canonized by Pope John Paul II, December 9, 1990.
SOURCE CCCB

Novena to St. Teresa of Avila - #Litany and #Prayer for #Headaches - SHARE

Novena to St. Teresa of Avila
Pray for 9 Days. This Novena was written by St. Alphonsus of Liguori.First Day: O most amiable Lord Jesus Christ! We thank Thee for the great gift of faith and of devotion to the Holy Sacrament, which Thou didst grant to Thy beloved Teresa; we pray Thee, by Thy merits and by those of Thy faithful spouse, to grant us the gift of a lively faith, and of a fervent devotion toward the most Holy Sacrament of the altar; where Thou, O infinite Majesty! hast obliged Thyself to abide with us even to the end of the world, and wherein Thou didst so lovingly give Thy whole Self to us. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Second Day:
O most merciful Lord Jesus Christ! we thank Thee for the great gift of hope which Thou didst grant to Thy beloved Teresa; we pray Thee, by Thy merits, and by those of Thy holy spouse, to give us a great confidence in Thy goodness, by reason of Thy Precious Blood, which Thou hast shed to its last drop for our salvation. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Third Day:
O most loving Lord Jesus Christ! we thank Thee for the great gift of love which Thou didst grant to Thy beloved Teresa; we pray Thee, by Thy merits, and by those of Thy most loving spouse, to give us the great, the crowning gift of Thy perfect love. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Fourth Day:
O most sweet Lord Jesus Christ! we thank Thee for the gift of great desire and resolution which Thou didst grant to Thy beloved Teresa, that she might love Thee perfectly; we pray Thee, by Thy merits, and by those of Thy most generous spouse, to give us a true desire, and a true resolution of pleasing Thee the utmost of our power. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Fifth Day:
O most kind Lord Jesus Christ! we thank Thee for the great gift of humility which Thou didst grant to Thy beloved Teresa; we pray Thee, by Thy merits, and by those of Thy most humble spouse, to grant us the grace of a true humility, which may make us ever find our joy in humiliation, and prefer contempt before every honour. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Sixth Day:
O most bountiful Lord Jesus Christ! we thank Thee for the gift of devotion towards Thy sweet mother, Mary and her holy spouse, Joseph, which Thou didst grant to Thy beloved Teresa; we pray Thee, by Thy merits, and by those of Thy most dear spouse, to give us the grace of a special and tender devotion towards Thy most holy mother, Mary, and towards Thy beloved foster-father, Joseph. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Seventh Day:
O most loving Lord Jesus Christ! we thank Thee for the wonderful gift of the wound in the heart which Thou didst grant to Thy beloved Teresa; we pray Thee, by Thy merits, and by those of Thy seraphic spouse, to grant us also a like wound of love, that, henceforth, we may love Thee and give our mind to the love of nothing but Thee. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Eighth Day:
O most beloved Lord Jesus Christ! we thank Thee for the eminent gift of the desire for death which Thou didst grant to Thy beloved Teresa; we pray Thee, by Thy merits, and by those of Thy most constant spouse, to grant us the grace of desiring death, in order to go and possess Thee eternally in the country of the blessed. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Ninth Day:
Lastly, O dearest Lord Jesus Christ! we thank Thee for the gift of the precious death which Thou didst grant to Thy beloved Teresa, making her sweetly to die of love; we pray Thee, by Thy merits, and by those of Thy most affectionate spouse, to grant us a good death; and if we do not die of love, yet, that we may at least die burning of love for Thee, that so dying, we may be able to go and love Thee for evermore with a more perfect love in heaven. 

Say one Our Father, Hail Mary and Glory be. 

V. St. Teresa, pray for us: 

R. That we may become worthy of the promises of Jesus Christ. 

Let us pray: Graciously hear us, O God of our salvation! that as we rejoice in the commemoration of the blessed virgin Teresa, so we may be nourished by her heavenly doctrine, and draw from thence the fervour of a tender devotion; through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God for ever and ever. Amen. 

Prayer for Headaches to St. Teresa of Avila 
Dear wonderful Saint, model of fidelity to vows, you gladly carried a heavy cross following in the steps of Christ who chose to be crucified for us. You realized that God like a merciful Father chastises those whom he loves, which to worldlings seems silly indeed. Grant to (Name) relief from great pains if this is in line with God's plans. Amen.
Litany in Honor of St. Teresa of Avila
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God the Father of Heaven,
Have mercy on us.
God the Son, Redeemer of the world,
Have mercy on us.
God the Holy Ghost, the Sanctifier,
Have mercy on us.
Holy Trinity, One God,
Have mercy on us.
Holy Mary, Mother of God,
pray for us.
Holy Mary, Our Lady of Mount Carmel,
pray for us.
Saint Teresa of Avila,
pray for us.
St. Teresa, whose heart was transverberated by the love of God,
pray for us.
St. Teresa, most humble servant of God,
pray for us.
St. Teresa, most zealous for the glory of God,
pray for us.
St. Teresa, woman truly strong in mind,
pray for us.
St. Teresa, truly detached from all created objects,
pray for us.
St. Teresa, great light of the Catholic Church,
pray for us.
St. Teresa, reformer and glory of the Carmelite Order,
pray for us.
St. Teresa, queen of mystical theology,
pray for us.
St. Teresa, lustrous name of Avila and Spain,
pray for us.
St. Teresa, who didst forever glorify the name of Teresa,
pray for us.
St. Teresa, wishing to suffer or to die,
pray for us.
St. Teresa, exclaiming,
"O Lord, how sweet and pleasing are Thy ways!"
pray for us.
St. Teresa, desiring so much the salvation of souls,
pray for us.
St. Teresa, tasting and seeing how sweet is the Lord,
even in this vale of miseries,
pray for us.
St. Teresa, exclaiming,
"O death, who can fear thee who art the way to true life!"
pray for us.
St. Teresa, true lover of the Cross of Christ,
pray for us.
St. Teresa, who didst live to love,
 who died to love, and who wilt love eternally,
pray for us.
Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
Hear us, O Lord.
Lamb of God, Who takest away the sins of the world,
Have mercy on us.
V. Pray for us, O holy Saint Teresa,
R. That we may be made worthy of the promises of Christ.
Let Us Pray
O God, Who didst replenish the heart of
Thy blessed servant St. Teresa
with the treasures of Thy divine love,
grant that, like her,
we may love Thee
and suffer all things for Thee
and in union with Thee,
that we may gain souls for Thee,
and that we may secure the salvation of our own soul.
This we beg through the merits of our Saviour
and the intercession of Thy glorious virgin Teresa.
Amen.

Latest #News of #Vatican Information Service and #PopeFrancis at #HolySee #Synod15


14-10-2015 - Year XXII - Num. 179 

Summary
- General audience: keep our promises to children
- The struggle against poverty
- The Pope praises local development
- The Circuli Minori discuss the second part of the Instrumentum Laboris: the importance of divine pedagogy
- Other Pontifical Acts
- Conference on the parents of St. Therese
- Other Pontifical Acts
General audience: keep our promises to children
Vatican City, 14 October 2015 (VIS) – Before beginning this Wednesday's general audience, the Holy Father asked for forgiveness for the various scandals that have occurred in Rome and in the Vatican during recent days.
Returning to the theme of aspects of the relationship between the Church and the family, the Pope dedicated today's catechesis to to promises we make to children. He explained that this did not mean the many promises we make during the day to make them happy or good, or to encourage them to work hard at school, but rather the most important ones, “decisive for their expectations in life, for their trust in relation to other human beings, for their capacity to conceive of God's name as a blessing”.
“We adults refer to children as a promise of life”, he continued. “And we are easily moved by this, saying that the young are our future. But I wonder, at times, if we are equally serios about their future! A question that we should ask more often is this: how faithful are we to the promises we make to children when we bring them into our world? Welcome and care, closeness and attention, trust and hope, are all basic promises, that may be summarised in one word: love. This is the best way to welcome a human being into the world, and we all learn this before being aware of it. It is a promise that a man and a woman make to every child, from the moment he or she is conceived in their thoughts”.
When instead this promise is not honoured, “children are wounded by an unbearable 'scandal', made even more serious by the fact that they are unable to understand it. God keeps watch over this promise from the very first moment. Do you remember what Jesus said? 'Their angels in heaven always see the face of my Father in heaven'. Woe to those who betray their trust, woe! Their trustful abandonment to our promise, that commits us from the very first moment, will be our judgement”. The Pope added that children's spontaneous trust in God “should never be harmed, especially when this occurs as a result of a certain presumption, more or less consciously, to substitute Him. God's tender and mysterious relationship with the soul of children must never be violated.

 A child is ready from birth to feel loved by God. As soon as he or she is able to feel loved, a child also feels that there is a God Who loves children”.
“Only if we look at children with God's eyes are we truly able to understand how, by defending the family, we protect humanity! The viewpoint of children is the viewpoint of the Son of God”. Francis recalled that the Church herself, in Baptism, makes great promises to children, that require commitment on the part of parents and the Christian community, and concluded by asking that Our Lady and St. Joseph teach us to welcome Jesus in every child God sends us.
The struggle against poverty
Vatican City, 14 October 2015 (VIS) – Following today's catechesis, the Holy Father mentioned that Saturday 17 October will be International Day for the Eradication of Poverty, instituted by Fr. Joseph Wresinski, France. The aim of this day is to promote greater efforts for the elimination of extreme poverty and discrimination, to ensure that every person is able to fully exercise his or her fundamental rights. “We are all invited to make this intention our own, so that Christ's charity may reach and relieve the poorest and most abandoned of our brothers and sisters”, said Pope Francis.
The Pope praises local development
Vatican City, 14 October 2015 (VIS) – The Holy Father has written a letter to Piero Fassino, mayor of Turin, Italy, to the authorities and to all participants in the Third Global Forum on Local Development, held in Turin from 13 to 16 October. The Pope wished to contribute to this forum by recalling some of the ideas he expressed recently before the Assembly of the United Nations, regarding the Sustainable Development Goals, which are “a hope for humanity, provided they are implemented in the correct way”.
In the text, the Pope stresses the importance of the decisions adopted by the international community that, however, “runs the risk of falling into the trap of a declamatory nominalism, creating a tranquillising effect on consciences”. He also remarks that the multiplicity and complexity of problems require the use of technical tools of measurement. “This, however, leads to a twofold danger: becoming limited to the bureaucratic exercise of drawing up a long list of good intentions, or creating a single a priori theoretical solution to respond to all challenges”.
“Political and economic action are a prudential activity, guided by the perennial concept of justice, and it must always be taken into consideration that before any plan or programme, there are real men and women, equal to their governors, who live, struggle and suffer, who must be the masters of their own destiny. Integral human development and the full exercise of human dignity cannot be imposed”.
From this perspective, he adds, “local economic development seems to be the most suitable response to the challenges presented to us by a globalised economy, the results of which are often cruel”. Francis mentions his address to the United Nations, in which he spoke about how “the simplest measure and indicator of the fulfilment of the new Agenda for development would be effective, practical and immediate access to indispensable material and spiritual goods. … The only way of truly reaching these goals in a permanent way is by working at a local level”. He remarks that the recurrent world crises have demonstrated how economic decisions that in general seek to promote the progress of all through the generation of new consumption and the continuing increase of profits are unsustainable for the progress of the global economy itself”. These decisions are also, he adds, “immoral, as they sideline any question about what is just and what truly serves the common good”.
He concludes by praising Christian social thinking in Italy, through important figures such as Giuseppe Toniolo, Don Sturzo and others who, in the wake of Pope Leo XIII's Encyclical “Rerum novarum”, were able to offer an economic analysis that, starting from the local and territorial context, proposes options and directions for the world economy, and notes that much secular social thought, while based on different premises, makes similar proposals.
The Circuli Minori discuss the second part of the Instrumentum Laboris: the importance of divine pedagogy
Vatican City, 14 October 2015 (VIS) – During this morning's General Congregation the various working groups presented to the Synod Fathers the result of their reflections on the second part of the Instrumentum Laboris.
Almost all the groups agreed on the need for the final document of the Synod to use the language of biblical theology and, as affirmed by the French group B, to be clear and simple, avoiding ambiguity and misunderstandings that may impair understanding of the mission and the vocation of the family in the Church and in the world. It will be necessary to take into account the fragility and the suffering of the family, without overstating the current situation, as these problems have always existed. The emphasis on this dimension leads the group to stress that the Church accompanies all her children, and must proclaim the Gospel and its call to conversion.
The English group B comments that the final document should illustrate how divine pedagogy for marriage and the family has accompanied the entire history of salvation and continues right until our day. “We propose … [beginning] with Genesis, which already provide a definition of marriage as a unique union between a man and a woman, so total and intimate that because of it a man must leave his father and mother in order to be united with his wife. This account of the creation of marriage presents also the three basic characteristics of marriage, as it was in the beginning – monogamy, permanence, and equality of the sexes. … But the divine pedagogy of salvation history concerning marriage and the family reached its climax with the Son of God’s entry in human history”. The group acknowledges that “It is only through reflection on the divine pedagogy that we will understand our ministry as mirroring God’s patience and mercy. The divine plan continues even in our time. It is the divine pedagogy which provides content and tone for the teaching of the Church”. With regard to the difficult situations to be examined in the third part, the group emphasises that “we should always remember that God never gives up on his mercy. It is mercy which reveals God’s true face. God’s mercy reaches out to all of us, especially to those who suffer, those who are weak, and those who fail”.
The French group, whose rapporteur is Archbishop Laurent Ulrich of Lille, France, also speaks about divine pedagogy, and proposes “emphasising the many encounters between Jesus and families” throughout the Gospels, reaffirming that “divine pedagogy acts in all biblical revelation and must continue to be experienced by the Church, following families in their joys and sorrows”. Another observation of this group, that resonates widely, is that the Relatio should express a broader conceptual unity and not speak about indissolubility as if it were its only concern. “Fidelity and indissolubility should be referred to as a gift and call, rather than in the legal terms of duty; they should not be perceived as superimposed on commitment, but rather as deeply integrated into the language of love and within its theological dimension. Marriage should be considered as a call to love and communion”.
The Spanish group recommends that emphasis be placed on gradualness and processuality in understanding the process by which God communicates the grace of the Covenant, educating by taking into account each person, progressively, in their community, correcting, accompanying and forgiving. As part of divine pedagogy, processuality is also present in Tradition and in the Aparecida document, notes the rapporteur Cardinal Jose Luis Lacunza Maestrojuan. “There are expressions that render marriage and the family absolute, while Jesus relativises them in the Kingdom of God. There are encounters between Jesus and specific persons in specific contexts, but it emphasis should be given to those that occur in the context of the family: Lazarus and his family, Peter and his famiyl … Jesus always opens doors. God's faithfulness is expressed in the sacrament of marriage, but in a human way: 'quidquid recipitur, ad modum recipientis recipitur'. The indissoluble fidelity of marriage is a mystery that includes fragility. We have a theology of the family and the marriage, but more closely linked to morality. The Magisterium should present the Gospel of the family in an organic and integrated from. Following the thesis of the 'semina Verbi', the many positive values in other types of families cannot be overlooked”.
Several groups attribute great importance to the preparation of young couples for marriage and the need to support them on their journey. While the French group B notes a significant reduction in marriages in European capitals, the Latin American Cardinal Lacunza, who clarifies that “when talking about young people and marriage, it is done from the perspective of fear, which is not enough, it is an anthropological question: they live in the moment, 'for ever' does not fit in with their way of thinking”. Perhaps we could speak about informality: perhaps we have surrounded marriage with so many formalities that do not fit into the minds of young people who often identify formality with hypocrisy. Moreover, to say that they are afraid or do not dare would contradict the experience of many young people who accept the risk of volunteer work or risk for political or other struggles”.
The French group B also reports that the members have voted unanimously in favour of the proposal that “the proclamation of the Gospel of the family today demands a magisterial intervention to simplify and render more coherent the current canonical theological doctrine on marriage”, and that it must support the definition of the family “as a subject of pastoral action”.
In this regard, the French group, whose rapporteur is Archbishop Paul-Andre Durocher of Gatineau, Canada, notes that “shared pastoral experiences lead us to see that in the Church, speaking about families means speaking about a human reality that is inscribed in time and in space. ... Every famliy has its genealogy that entrenches it in a history and a culture. ... This complexity is the place and the occasion for the manifestation of the mystery and the mercy of God. We wish to express our hope that the Synod will open up a period of patient seeking by theologians and pastors with the intention of establishing the correct directions for family pastoral ministry, translating the horizon of the family to a horizon of communion. We are less in need of adaptations of universal discipline than a solid basis for reflection and pastoral commitment”.
The concept of family as mission is also recurrent. The Italian group C speaks about the “evangelising value of marriage and the family” and calls for a “new style of closeness to families on the part of the Church, a contagious closeness, a strong and demanding tenderness”. The members insist that “the Christian community should be a family of families, measuring its pastoral action according to the style of the family and transmitting in this way a humanising force to the life of the world, to overcome the tendency towards individualism”.
“The Synod Fathers have found it very useful to refer to Pope Francis' catechesis on the need to harmonise an appreciation of the sacramentality of marriage and attention to its creaturely dimension”, write the members of the Italian group A, who also call for the text of the Instrumentum Laboris to be completed with the addition of the spiritual and pneumatological dimension, open to the sensibility of the Eastern tradition. Translated into a more concrete proposal, this makes more explicit the primacy of grace, the recognition of sin and the need to inspire conversion. Grace does not act only at the time of the celebration of the sacrament but rather throughout life, as it is a permanent sacrament like the Eucharist”.
Cardinal Coleridge, of the English group C, comments on “the need to explore further the possibility of couples who are civilly married or cohabiting beginning a journey towards sacramental marriage and being encouraged and accompanied on that journey”, and in the English group D, a number of bishops emphasised that the document should explore further the role of women, recalling that many suffer abuse by their husbands. “We need to be realistic about marital problems rather than simply encouraging people to stay together”, the text affirms. In the same group, another prelate remarks that “exemplary families are sometimes difficult for people in painful circumstances to see as positive”. Some bishops suggest that the text present the canonical reasons for separation of spouses and reasons for seeking an annulment.
Another common concept is the vocation to family life and family spirituality, and therefore the English group A, whose rapporteur is Archbishop Joseph E. Kurtz, suggests a consideration of best practices, “which would show families how to more fully and faithfully live out their vocation”. These would include receiving the Word of God in the family, family catechesis and the explicit encouragement of the use of para-liturgical prayers and rituals within the family setting.
Cardinal Coleridge's group also suggests that the final document present a series of clear initiatives or strategies to help families and to support those in difficulty, in harmony with the essentially practical nature of this second Synod on the family.
The English group A notes that “in the past, the Holy Father often used the final approved texts as a basis for an Apostolic Exhortation and we spoke of the fruitfulness of this approach. However, we recognise the limitations of a document that will be approved at the conclusion of this Synod. Though every effort should be made to provide for streamlined, attractive language, a primary concern was the clarity of well-grounded explanations of Church teaching on marriage and the family”.
Again considering the final document, the Spanish group B considers the approach of the Synod. “The doctrine is known”, its members write, “but the needs of reality and the new emphases of theological reflection must be taken into account in order to truly make a meaningful contribution. More explicit reference is suggested to texts from both the Old and New Testaments (God's nuptial love for His people), as well as the rich post-conciliar Magisterium on the family”.
The Italian group B comments on the need for a magisterial document: “given that the Synod is not able to respond to the need to reorder in a complete and exhaustive document the complex and diversified doctrine on marriage and the family, it is necessary, on the one hand, to require a magisterial document that responds to this need, and on the other, to consider the pastoral aspects relevant to the issue. In this respect, the Fathers express the need to consider the mission specific to pastoral mediation in the transmission of doctrine”.
Other Pontifical Acts
Vatican City, 14 October 2015 (VIS) – The Holy Father has appointed:
- Fr. Jonny Eduardo Reyes Sequera, S.D.B., as apostolic vicar of Puerto Ayacucho (area 184,000, population 231,000, Catholics 177,000, priests 30, religious 68), Venezuela. The bishop-elect was born in Caracas, Venezuela in 1952, gave his religious vows in 1976, and was ordained a priest in 1979. He holds a bachelor's degree in theology from the Pontifical Salesian University, Rome, and a licentiate in moral theology from the Alphonsianum Academy, Rome. He has served in a number of roles, including local superior of the San Lucas Seminary in Caracas, local superior and provincial counsellor in the Don Bosco College of Valencia, provincial vicar, and provincial superior. He is currently master of novices. He succeeds Bishop Jose Angel Divasson Cilvetti, S.D.B., whose resignation from the pastoral care of the same apostolic vicariate upon reaching the age limit was accepted by the Holy Father.
- Bishop Roque Paloschi of Roraima, Brazil as archbishop of Porto Velho (area 84,696, population 680,000, Catholics 464,000, priests 44, religious 165), Brazil.
- Bishop Pablo Virgilio Siongco David, auxiliary of San Fernando, Philippines, as bishop of Kalookan (area 40, population 1,269,243, Catholics 1,173,422, priests 42, religious 70), Philippines.
15-10-2015 - Year XXII - Num. 180 

Conference on the parents of St. Therese
Vatican City, 15 October 2015 (VIS) – At 11.30 a.m. tomorrowFriday 16 October, in the Holy See Press Office, the French Episcopal Conference will present an overview of the parents of St. Therese de Lisieux, to be canonised on Sunday by Pope Francis. The life and work of the blesseds Louis and Zelie Martin will be presented by Rev. Fr. Olivier Ruffray, rector of the shrine of Lisieux, Fr. Jean-Marie Simar, rector of the shrine of Alencon, an Fr. Antonino Sangalli, postulator of the cause.
Other Pontifical Acts
Vatican City, 15 October 2015 (VIS) – The Holy Father has:
- appointed Rev. Luis Albeiro Maldonado Monsalve as bishop of Mocoa – Sibundoy (area 25,282, population 347,510, Catholics 300,200, priests 81, permanent deacons 4, religious 98), Colombia. The bishop-elect was born in Fredonia, Colombia in 1958 and ordained a priest in 1986. He holds a licentiate in spiritual theology from the Pontifical Gregorian University, Rome, and has served as formator and spiritual director of the major seminary, professor and chaplain at the Pontifical Bolivarian University, parish priest and administrator of a priestly society. He is currently episcopal vicar of the diocese of Medellin, Colombia.
- appointed Bishop Titus Joseph Mdoe, auxiliary of the archdiocese of Dar-Es-Salaam, Tanzania, as bishop of Mtwara (area 7,780, population 884,000, Catholics 75,800, priests 41, religious 306), Tanzania. He succeeds Bishop Gabriel Mmole, whose resignation from the pastoral care of the same diocese upon reaching the age limit was accepted by the Holy Father.
- appointed Fr. Edgardo Cedeno Munoz, S.V.D., as bishop of Penonome (area 4,927, population 259,000, Catholics 210, 337, priests 25, religious 34), Panama. The bishop-elect was born in Panama City, Panama in 1960, took his religious vows in 1988 and was ordained a priest in 1989. He has served in a number of roles within his order including provincial superior, formator, provincial bursar, as well as chaplain and parish priest. He is currently pastor of the parish of the “Virgen de la Medalla Milagrosa” in Panama City.
- appointed Fr. George Desmond Tambala, O.C.D., as bishop of Zomba (area 3,232, population 822,450, Catholics 232,976, priests 42, religious 81), Malawi. The bishop-elect was born in Zomba, Malawi in 1968, gave his religious vows in 1991 and was ordained a priest in 1996. He holds a licentiate in theology, has served in a number of roles within his order, and has been a seminary professor and president of the Association of Superiors Major in Malawi. He is currently definitor general of the Carmelites.
- accepted the resignation from the office of auxiliary of Spis, Slovakia, presented by Bishop Andrej Imrich in accordance with canons 411 and 402 para. 2 of the Code of Canon Law.

Today's Mass Readings and Video : Thurs. October 15 , 2015


Memorial of Saint Teresa of Jesus, Virgin and Doctor of the Church
Lectionary: 470


Reading 1ROM 3:21-30

Brothers and sisters:
Now the righteousness of God has been manifested apart from the law,
though testified to by the law and the prophets,
the righteousness of God through faith in Jesus Christ
for all who believe.
For there is no distinction;
all have sinned and are deprived of the glory of God.
They are justified freely by his grace
through the redemption in Christ Jesus,
whom God set forth as an expiation,
through faith, by his Blood, to prove his righteousness
because of the forgiveness of sins previously committed,
through the forbearance of God–
to prove his righteousness in the present time,
that he might be righteous
and justify the one who has faith in Jesus.

What occasion is there then for boasting? It is ruled out.
On what principle, that of works?
No, rather on the principle of faith.
For we consider that a person is justified by faith
apart from works of the law.
Does God belong to Jews alone?
Does he not belong to Gentiles, too?
Yes, also to Gentiles, for God is one
and will justify the circumcised on the basis of faith
and the uncircumcised through faith.

Responsorial PsalmPS 130:1B-2, 3-4, 5-6AB

R. (7) With the Lord there is mercy, and fullness of redemption.
Out of the depths I cry to you, O LORD;
LORD, hear my voice!
Let your ears be attentive
to my voice in supplication.
R. With the Lord there is mercy, and fullness of redemption.
If you, O LORD, mark iniquities,
Lord, who can stand?
But with you is forgiveness,
that you may be revered.
R. With the Lord there is mercy, and fullness of redemption.
I trust in the LORD;
my soul trusts in his word.
My soul waits for the LORD
more than sentinels wait for the dawn.
R. With the Lord there is mercy, and fullness of redemption.

AlleluiaJN 14:6

R. Alleluia, alleluia.
I am the way and the truth and the life, says the Lord;
no one comes to the Father except through me.
R. Alleluia, alleluia.

GospelLK 11:47-54

The Lord said:
“Woe to you who build the memorials of the prophets
whom your fathers killed.
Consequently, you bear witness and give consent
to the deeds of your ancestors,
for they killed them and you do the building.
Therefore, the wisdom of God said,
‘I will send to them prophets and Apostles;
some of them they will kill and persecute’
in order that this generation might be charged
with the blood of all the prophets
shed since the foundation of the world,
from the blood of Abel to the blood of Zechariah
who died between the altar and the temple building.
Yes, I tell you, this generation will be charged with their blood!
Woe to you, scholars of the law!
You have taken away the key of knowledge.
You yourselves did not enter and you stopped those trying to enter.”
When Jesus left, the scribes and Pharisees
began to act with hostility toward him
and to interrogate him about many things,
for they were plotting to catch him at something he might say.

#PopeFrancis “only in this way will we be faithful to this merciful love..." #Homily

Pope Francis celebrates Mass at the Casa Santa Marta in the Vatican - ANSA
Pope Francis celebrates Mass at the Casa Santa Marta in the Vatican - ANSA
15/10/2015 11:


(Vatican Radio)  Beware of those who limit God’s horizons and reduce the love of God down to our size.  That was at the heart of Pope Francis’ homily at the Mass Thursday morning (Oct.15) at the Casa Santa Marta.
Listen to Devin Watkins' report:
“Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter.”  Those were Jesus’ words in the 11th chapter of the Gospel of Luke from which Pope Francis took his cue at Thursday’s Mass at the Casa Santa Marta. 
“The key,” he continued, is “of the gratuity of salvation, of that knowledge”.  The scholars of the Law took away the key of God’s free gift of salvation, because, as the Holy Father said, “they thought that by respecting all the commandments one could be saved, and anyone who didn’t do just that was condemned”.  In this way, “they limited God’s horizons and made the love of God into something very, very small”, the Pope said.
Instead of a love based on retribution, Pope Francis said “If I say ‘I love you’, but I have a personal interest behind it, that is not love, that is self-interest.”
“This is why”, Pope Francis continued, “Jesus said ‘The greatest love is this: to love God with your whole life, with your whole heart, with your whole strength, and your neighbor as yourself. Because this is the only commandment which is up to the heights of the gratuity of God’s salvation." "The source is love; the horizon is love.  If you have closed the door and taken away the key of love, you will not rise to the heights of the gratuity of salvation which you have received,” the Pope said.
Concluding, the Holy Father posed two questions: “Do I believe that the Lord saved me gratuitously, freely? Do I believe that I have done nothing to merit salvation?”
“Let us ask ourselves these questions,” the Pope said, “only in this way will we be faithful to this merciful love: the love of a father and a mother, because God also says He is like a mother with us; love, expanded horizons, without limits.  And let us not be fooled by scholars [of the Law] who limit this love.”

#BreakingNews 7000 People flee after Church attacks in #Indonesia - Please PRAY

Aceh: thousands of people flee religious violence following church attacks
by Mathias Hariyadi
Some 7,000 people have fled Aceh Singkil Regency. Two days ago a group of Muslims set fire to two churches. At least 2,000 refugees have reached the diocese of Sibolga, to the south. Singkil had not experienced sectarian violence before. In 1979, local Muslims and Christians had worked out a deal.

Jakarta (AsiaNews) – Thousands of people have fled their homes, streaming out of Aceh Singkil Regency, Aceh Province, following sectarian violence two days ago.
Hundreds of Muslims from the Islamic Youth Movement set fire to two Christian churches and launched guerrilla-like attacks against Christians. Two attackers are said to have died with more  wounded.
As a result of the violence, hundreds of families picked up and left, some 7,000 people who fled the conflict zone.
Islamic law (Sharia) is applied in Aceh. Aceh Singkil Regency is the province’s southernmost district, on the border with North Sumatra, where refugees have sought to escape.
In a letter to the Love Humanity Devotional Group (Kelompok Bakti Kasih Kemanusiaan or KBKK), a Jakarta-based Catholic humanitarian association, Crosier priest Ipung Purwosuranto said that hundreds of people are seeking refuge in North Sumatra.
"Dozens have arrived asking for asylum in St Michael’s Parish in Tumajae, in the diocese of Sibolga. They are housed temporarily in the rectory and the house of the sisters," the clergyman said.
According to Fr Dominikus Sibagariang OFM, some 2,000 people have become refugees. "Several Capuchin priests and local nuns helped them by bringing them food. This is a humanitarian mission. The priests’ presence gives people a sense of hope and security."
The incidents in Singkil stem from Muslim anger over the construction of too many "illegal" churches, i.e. places of worship built without a proper building permit. Before this, the area had not known sectarian incidents.
According to Regency chief Safriadi, Muslim and Christian communities struck a peace deal in 1979, which was renewed in 2001, whereby both sides agreed to coexist peacefully.
The agreement included the right for Christians to build churches, but only one in four could be permanent; the others could only be movable.
"Today the number of movables is greater than agreed,” Safriadi said. “Christians have at least 24, and this sparked the protest of Muslim leaders."
On 6 October, Muslims protested peacefully for the dismantling of illegal temporary churches. The local Regency chief agreed to their demands. Four days later, it was agreed that ten Christian places of worship would be torn down.
Demolition was set 19 October and would take two weeks. However, tired of waiting, local Muslims took the law into their own hands and set fire to two churches.
Since the government and the Free Aceh Movement (Gerakan Aceh Merdeka or GAM) signed a peace agreement, the province of Aceh enforces Islamic law.

However, more radical and extreme versions of Islam are growing in many parts of the country, like Bekasi and Bogor in West Java.
Shared from AsiaNews IT 

#Press Conference on the #Synod15 from #Vatican - Text- #Video -

On a rainy Wednesday morning the delegates to the Synod on the Family returned to a plenary meeting after two days of group work - REUTERS
On a rainy Wednesday morning the delegates to the Synod on the Family returned to a plenary meeting after two days of group work - REUTERS
14/10/2015 17:28



(Vatican Radio) 14 Oct. At the daily press briefing for the Synod on the Family an African Cardinal said that polygamy was much more of a problem in Africa than divorce and remarriage. Spokesman for Holy See, Fr. Federico Lombardi, SJ, was joined by Cardinals Vincent Nichols of Britain, Phillippe Ouedraogo from Burkina Faso and Rubén Salazar Gomez from Colombia.
Click below to listen to the report by Fr. Russell Pollitt SJ
Cardinal Ouedraogo told the media that in Europe divorce and remarriage was a real concern for Synod delegates but, in Africa, polygamy was a much more pressing problem. He said that the authors of the Instrumentum Laboris tended towards highlighting Western problems but that the African delegates have spoken about their problems assertively in the small working groups.
The delegates assembled for a plenary session at the Synod on Wednesday morning. They listened to reports of the small group work that has taken place over the last two days. Interventions then began on the third part of the working document, Instrumentum Laboris.
Many groups reported that they thought more Scripture should be used to help families understand their mission and vocation. A number of reports stated that the "indissolubility of marriage” needs to be framed in more positive language - it is not a burden but something that is hopeful and joyful. Some groups advocated for the development of catechetical and prayer resources for families.
Other topics reported on were the importance and role of women in family and the Church as well as the scourge of violence against women, the question of why young people today delay or are afraid to commit to each other in matrimony, and the tension between God's mercy and justice. One of the delegates said that it was God's mercy that opened up the way for salvation and this should not be forgotten. In the German-speaking group, Cardinal Nichols reported, there was unanimous agreement on the need to explore more deeply, holding both equally, the pastoral concepts of justice and mercy.
One of the groups stated that the Church had a theology of marriage, which focussed heavily on morality, but that there was no integrated theology of the family.
There were numerous requests from the working groups for a magisterial document after the Synod. It is not clear if there will be one. Pope Francis has not indicated his intention in this regard. Cardinal Nichols said that a document would be "an expression of collegiality and primacy." There will be a report presented to the Holy Father by the delegates at the Synod but whether the Pope will publish it immediately or amend it first is not clear.
Cardinal Salazar said that the Synod was an extremely important moment for the Catholic Church because we are “trying to listen to the voices of families, in all their forms, especially broken families.” He went on to say that all the delegates wanted to “show forth the beauty of family” to the Church and the world. He added that many divergent opinions have been expressed freely in the small group work.
Cardinal Nichols said that listening to the Church's experience in other parts of the world was very enriching and gave the Synod Fathers a much broader perspective. He said that a good example of this was how they learnt that marriage in Africa was not between two individuals but two families; this made it a a social event in which the local community is involved. “In the UK marriages tend to be private, personal affairs,” he remarked. 
Asked about the “ideological colonisation” by the West of places like Africa, Cardinal Nichols said that this theme was not as strong as it was in the Extraordinary Synod in 2014. He said that it made him reflect on how, even in the United Kingdom, ideological colonisation takes place. He gave the example of UK citizens who tried to bring a non-EU member spouse into the UK and could not do so. “There are policies that are militant and against marriage in Britain too,” he said. 
The three Cardinals were asked if there was a “stale-mate” in the Synod because of the divergent views that emerged. They all replied “definitely not.” The said that there were divergent views but that there was also lots of debate. The agreed that it was moving along very well despite the fact that delegates were feeling tired because the daily order is very full.  
Nichols added that the letter, which was widely reported on, written to the Pope by some prelates expressing concern over the process of the Synod, did “not have any effect on the Synod.”
Fr. Lombardi told the briefing that the Synod delegates would continue to present interventions on the third part of Instrumentum Laboris on Wednesday afternoon and Thursday.