Saturday, January 23, 2016

Saint January 24 : St. Francis de Sales : #Confessors; #Deaf ; #Educators ; #Writers; #journalists



Feast Day:
January 24
Born:
21 August 1567, Château de Thorens, Savoy
Died:
28 December 1622, Lyon, France
Canonized:
19 April 1665, Rome by Pope Alexander VII
Major Shrine:
Annecy, France
Patron of:
Catholic press; confessors; deaf people; educators; writers; journalists Bishop of Geneva, Doctor of the Universal Church; born at Thorens, in the Duchy of Savoy, 21 August, 1567; died at Lyons, 28 December, 1622. His father, Francois de Sales de Boisy, and his mother, Francoise de Sionnaz, belonged to old Savoyard aristocratic families. The future saint was the eldest of six brothers. His father intended him for the magistracy and sent him at an early age to the colleges of La Roche and Annecy. From 1583 till 1588 he studied rhetoric and humanities at the college of Clermont, Paris, under the care of the Jesuits. While there he began a course of theology. After a terrible and prolonged temptation to despair, caused by the discussions of the theologians of the day on the question of predestination, from which he was suddenly freed as he knelt before a miraculous image of Our Lady at St. Etienne-des-Gres, he made a vow of chastity and consecrated himself to the Blessed Virgin Mary. In 1588 he studied law at Padua, where the Jesuit Father Possevin was his spiritual director. He received his diploma of doctorate from the famous Pancirola in 1592. Having been admitted as a lawyer before the senate of Chambery, he was about to be appointed senator. His father had selected one of the noblest heiresses of Savoy to be the partner of his future life, but Francis declared his intention of embracing the ecclesiastical life. A sharp struggle ensued. His father would not consent to see his expectations thwarted. Then Claude de Granier, Bishop of Geneva, obtained for Francis, on his own initiative, the position of Provost of the Chapter of Geneva, a post in the patronage of the pope. It was the highest office in the diocese, M. de Boisy yielded and Francis received Holy Orders (1593).

From the time of the Reformation the seat of the Bishopric of Geneva had been fixed at Annecy. There with apostolic zeal, the new provost devoted himself to preaching, hearing confessions, and the other work of his ministry. In the following year (1594) he volunteered to evangelize Le Chablais, where the Genevans had imposed the Reformed Faith, and which had just been restored to the Duchy of Savoy. He made his headquarters in the fortress of Allinges. Risking his life, he journeyed through the entire district, preaching constantly; by dint of zeal, learning, kindness and holiness he at last obtained a hearing. He then settled in Thonon, the chief town. He confuted the preachers sent by Geneva to oppose him; he converted the syndic and several prominent Calvinists. At the request of the pope, Clement VIII, he went to Geneva to interview Theodore Beza, who was called the Patriarch of the Reformation. The latter received him kindly and seemed for a while shaken, but had not the courage to take the final steps. A large part of the inhabitants of Le Chablais returned to the true fold (1597 and 1598). Claude de Granier then chose Francis as his coadjutor, in spite of his refusal, and sent him to Rome (1599).

Pope Clement VIII ratified the choice; but he wished to examine the candidate personally, in presence of the Sacred College. The improvised examination was a triumph for Francis. "Drink, my son", said the Pope to him. "from your cistern, and from your living wellspring; may your waters issue forth, and may they become public fountains where the world may quench its thirst." The prophesy was to be realized. On his return from Rome the religious affairs of the territory of Gex, a dependency of France, necessitated his going to Paris. There the coadjutor formed an intimate friendship with Cardinal de Berulle, Antoine Deshayes, secretary of Henry IV, and Henry IV himself, who wished "to make a third in this fair friendship" (<etre de tiers dans cette belle amitie>). The king made him preach the Lent at Court, and wished to keep him in France. He urged him to continue, by his sermons and writings, to teach those souls that had to live in the world how to have confidence in God, and how to be genuinely and truly pious—graces of which he saw the great necessity.
On the death of Claude de Granier, Francis was consecrated Bishop of Geneva (1602). His first step was to institute catechetical instructions for the faithful, both young and old. He made prudent regulations for the guidance of his clergy. He carefully visited the parishes scattered through the rugged mountains of his diocese. He reformed the religious communities. His goodness, patience and mildness became proverbial. He had an intense love for the poor, especially those who were of respectable family. His food was plain, his dress and his household simple. He completely dispensed with superfluities and lived with the greatest economy, in order to be able to provide more abundantly for the wants of the needy. He heard confessions, gave advice, and preached incessantly. He wrote innumerable letters (mainly letters of direction) and found time to publish the numerous works mentioned below. Together with St. Jane Frances de Chantal, he founded (1607) the Institute of the Visitation of the Blessed Virgin, for young girls and widows who, feeling themselves called to the religious life, have not sufficient strength, or lack inclination, for the corporal austerities of the great orders. His zeal extended beyond the limits of his own diocese. He delivered the Lent and Advent discourses which are still famous—those at Dijon (1604), where he first met the Baroness de Chantal; at Chambery (1606); at Grenoble (1616, 1617, 1618), where he converted the Marechal de Lesdiguieres. During his last stay in Paris (November, 1618, to September, 1619) he had to go into the pulpit each day to satisfy the pious wishes of those who thronged to hear him. "Never", said they, "have such holy, such apostolic sermons been preached." He came into contact here with all the distinguished ecclesiastics of the day, and in particular with St. Vincent de Paul. His friends tried energetically to induce him to remain in France, offering him first the wealthy Abbey of Ste. Genevieve and then the coadjutor-bishopric of Paris, but he refused all to return to Annecy.
In 1622 he had to accompany the Court of Savoy into France. At Lyons he insisted on occupying a small, poorly furnished room in a house belonging to the gardener of the Visitation Convent. There, on 27 December, he was seized with apoplexy. He received the last sacraments and made his profession of faith, repeating constantly the words: "God's will be done! Jesus, my God and my all!" He died next day, in the fifty-sixth year of his age. Immense crowds flocked to visit his remains, which the people of Lyons were anxious to keep in their city. With much difficulty his body was brought back to Annecy, but his heart was left at Lyons. A great number of wonderful favours have been obtained at his tomb in the Visitation Convent of Annecy. His heart, at the time of the French Revolution, was carried by the Visitation nuns from Lyons to Venice, where it is venerated to-day. St. Francis de Sales was beatified in 1661, and canonized by Alexander VII in 1665; he was proclaimed Doctor of the Universal Church by Pope Pius IX, in 1877.
The following is a list of the principal works of the holy Doctor: (1) "Controversies", leaflets which the zealous missioner scattered among the inhabitants of Le Chablais in the beginning, when t hese people did not venture to come and hear him preach. They form a complete proof of the Catholic Faith. In the first part, the author defends the authority of the Church, and in the second and third parts, the rules of faith, which were not observed by the heretical ministers. The primacy of St. Peter is amply vindicated. (2) "Defense of the Standard of the Cross", a demonstration of the virtue of the True Cross; of the Crucifix; of the Sign of the Cross; an explanation of the Veneration of the Cross. (3) "An Introduction to the Devout Life", a work intended to lead "Philothea", the soul living in the world, into the paths of devotion, that is to say, of true and solid piety. Every one should strive to become pious, and "it is an error, it is even a heresy", to hold that piety is incompatible with any state of life. In the first part the author helps the soul to free itself from all inclination to, or affection for, sin; in the second, he teaches it how to be united to God by prayer and the sacraments; in the third, he exercises it in the practice of virtue; in the fourth, he strengthens it against temptation; in the fifth, he teaches it how to form its resolutions and to persevere. The "Introduction", which is a masterpiece of psychology, practical morality, and common sense, was translated into nearly every language even in the lifetime of the author, and it has since gone through innumerable editions. (4) "Treatise on the Love of God", an authoritative work which reflects perfectly the mind and heart of Francis de Sales as a great genius and a great saint. It contains twelve books. The first four give us a history, or rather explain the theory, of Divine love, its birth in the soul, its growth, its perfection, and its decay and annihilation; the fifth book shows that this love is twofold—the love of complacency and the love of benevolence; the sixth and seventh treat of <affective> love, which is practised in prayer; the eight and ninth deal with <effective> love, that is, conformity to the will of God, and submission to His good pleasure. The last three resume what has preceded and teach how to apply practically the lessons taught therein. (5) "Spiritual Conferences"; familiar conversations on religious virtues addressed to the sisters of the Visitation and collected by them. We find in them that practical common sense, keenness of perception and delicacy of feeling which were characteristic of the kind-hearted and energetic Saint. (6) "Sermons".—These are divided into two classes: those composed previously to his consecration as a bishop, and which he himself wrote out in full; and the discourses he delivered when a bishop, of which, as a rule, only outlines and synopses have been preserved. Some of the latter, however, were taken down < in extenso> by his hearers. Pius IX, in his Bull proclaiming him Doctor of the Church calls the Saint "The Master and Restorer of Sacred Eloquence". He is one of those who at the beginning of the seventeenth century formed the beautiful French language; he foreshadows and prepares the way for the great sacred orators about to appear. He speaks simply, naturally, and from his heart. To speak well we need only love well, was his maxim. His mind was imbued with the Holy Writings, which he comments, and explains, and applies practically with no less accuracy than grace. (7) "Letters", mostly letters of direction, in which the minister of God effaces himself and teaches the soul to listen to God, the only true director. The advice given is suited to all the circumstances and necessities of life and to all persons of good will. While trying to efface his own personality in these letters, the saint makes himself known to us and unconsciously discovers to us the treasures of his soul. (8) A large number of very precious treatises or opuscula.
Migne (5 vols., quarto) and Vives (12 vols., octavo, Paris) have edited the works of St. Francis de Sales. But the edition which we may call definitive was published at Annecy in 1892, by the English Benedictine, Dom Mackey: a work remarkable for its typographical execution, the brilliant criticism that settles the text, the large quantity of hitherto unedited matter, and the interesting study accompanying each volume. Dom Mackey published twelve volumes. Father Navatel, S.J., is continuing the work. We may give here a brief resume of the spiritual teaching contained in these works, of which the Church has said: "The writings of Francis de Sales, filled with celestial doctrine are a bright light in the Church, pointing out to souls an easy and safe way to arrive at the perfection of a Christian life." (Breviarium Romanum, 29 January, lect. VI.)
There are two elements in the spiritual life: first, a struggle against our lower nature; secondly, union of our wills with God, in other words, penance and love. St. Francis de Sales looks chiefly to love. Not that he neglects penance, which is absolutely necessary, but he wishes it to be practised from a motive of love. He requires mortification of the senses, but he relies first on mortification of the mind, the will, and the heart. This interior mortification he requires to be unceasing and always accompanied by love. The end to be realized is a life of loving, simple, generous, and constant fidelity to the will of God, which is nothing else than our present duty. The model proposed is Christ, whom we must ever keep before our eyes. "You will study His countenance, and perform your actions as He did" (Introd., 2nd part, ch. i). The practical means of arriving at this perfection are: remembrance of the presence of God, filial prayer, a right intention in all our actions, and frequent recourse to God by pious and confiding ejaculations and interior aspirations.
Besides the Institute of the Visitation, which he founded, the nineteenth century has seen associations of the secular clergy and pious laymen, and several religious congregations, formed under the patronage of the holy Doctor. Among them we may mention the Missionaries of St. Francis de Sales, of Annecy; the Salesians, founded at Turin by the Venerable Don Bosco, specially devoted to the Christian and technical education of the children of the poorer classes; the Oblates of St. Francis de Sales, established at Troyes (France) by Father Brisson, who try to realize in the religious and priestly life the spirit of the holy Doctor, such as we have described it, and such as he bequeathed it to the nuns of the Visitation.

Transcribed by Frank O'Leary

Saint January 23 : St. Marianne Cope of #Molokai in #Hawaii - Born in Germany

(1838-1918)
Though leprosy scared off most people in 19th-century Hawaii, that disease sparked great generosity in the woman who came to be known as Mother Marianne of Molokai. Her courage helped tremendously to improve the lives of its victims in Hawaii, a territory annexed to the United States during her lifetime (1898).
Mother Marianne’s generosity and courage were celebrated at her May 14, 2005, beatification in Rome. She was a woman who spoke “the language of truth and love” to the world, said Cardinal José Saraiva Martins, prefect of the Congregation for Saints’ Causes. Cardinal Martins, who presided at the beatification Mass in St. Peter’s Basilica, called her life “a wonderful work of divine grace.” Speaking of her special love for persons suffering from leprosy, he said, “She saw in them the suffering face of Jesus. Like the Good Samaritan, she became their mother.”
On January 23, 1838, a daughter was born to Peter and Barbara Cope of Hessen-Darmstadt, Germany. The girl was named after her mother. Two years later the Cope family emigrated to the United States and settled in Utica, New York. Young Barbara worked in a factory until August 1862, when she went to the Sisters of the Third Order of Saint Francis in Syracuse, New York. After profession in November of the next year, she began teaching at Assumption parish school.
Marianne held the post of superior in several places and was twice the novice mistress of her congregation. A natural leader, three different times she was superior of St. Joseph’s Hospital in Syracuse, where she learned much that would be useful during her years in Hawaii.
Elected provincial in 1877, Mother Marianne was unanimously re-elected in 1881. Two years later the Hawaiian government was searching for someone to run the Kakaako Receiving Station for people suspected of having leprosy. More than 50 religious communities in the United States and Canada were asked. When the request was put to the Syracuse sisters, 35 of them volunteered immediately. On October 22, 1883, Mother Marianne and six other sisters left for Hawaii where they took charge of the Kakaako Receiving Station outside Honolulu; on the island of Maui they also opened a hospital and a school for girls.
In 1888, Mother Marianne and two sisters went to Molokai to open a home for “unprotected women and girls” there. The Hawaiian government was quite hesitant to send women for this difficult assignment; they need not have worried about Mother Marianne! On Molokai she took charge of the home that St. Damien de Veuster [May 10, d. 1889] had established for men and boys. Mother Marianne changed life on Molokai by introducing cleanliness, pride and fun to the colony. Bright scarves and pretty dresses for the women were part of her approach.
Awarded the Royal Order of Kapiolani by the Hawaiian government and celebrated in a poem by Robert Louis Stevenson, Mother Marianne continued her work faithfully. Her sisters have attracted vocations among the Hawaiian people and still work on Molokai.
Mother Marianne died on August 9, 1918 and was beatified in 2005 and canonized seven years later.
Shared from AmericanCatholic

#Espousal of Mary and Joseph and Novena Prayer - Feast January 23


(DESPONSATIO BEATÆ MARIÆ VIRGINIS) A feast of the Latin Church. It is certain that a real matrimony was contracted by Joseph and Mary. Still Mary is called "espoused" to Joseph ("his mother Mary was espoused to Joseph", Matthew 1:18) because the matrimony was never consummated. The term spouse is applied to married people until their marriage is consummated (Colvenerius, Cal. Marian., 23 Jan.). Peter d'Ailly, chancellor of the University of Paris. (died 1420), and his famous disciple, Jean Charlier, called Gerson, were the first energetic propagators of the devotion in honour of St. Joseph. Gerson worked many years to effect the institution of a special votive feast (Thursday of ember week in Advent), the object of which should be the virginal espousal of Mary and Joseph. Gerson's friend, Henry Chicoti, canon of the cathedral chapter of Chartres, had bequeathed a certain sum for the celebration in the cathedral of this votive feast, for which Gerson had composed a proper Office. It seems that Gerson carried out the will of his friend, but tradition does not tell us on what day the feast was celebrated.  (Text from Catholic Encyclopedia) 

NOVENA PRAYER for Espousal of Mary and Joseph

Hail to our patrons, happy songs we tender,
As we observe the day of their chaste wedding,
Anew the faithful enjoy the holy splendor
Shining about them,
How beautiful thou art, O Virgin Mary,
The trinity has covered thee with graces
The lavish godhead splendidly adorns thee
As thou art married.
O blessed Joseph, to thee also we sing,
Thy virtue raises thee to highest summits
Thy sanctity is a mirror reflecting,
Thy saintly Mary.
Jesus was happy to be known as your Son
How much He loved you, parents of such virtue
From your belov’d arms to the world His mission
Already is started.
O Blessed couple, Light of earth and heaven,
Continue to inspire us with your blessing,
While the renown of your names we may leaven
By our devotion.
Eternal praise be to the mighty Godhead
Who, by the gift of Mary and Saint Joseph,
To our poor lives have, by their merits, added,
Gifts of Divine peace. Amen.
In preparation for the Feast of the holy espousals of the Blessed Virgin Mary with Saint Joseph
Dear brothers, we shall attentively and devoutly meditate upon the wonderful virtues practiced by the Blessed Virgin Mary in company with Saint Joseph, her most chaste Spouse, and in their memory we shall humbly beg to imitate them, by saying:
1. Most holy Virgin, by those virginal Espousals you did celebrate with Saint Joseph, your most chaste Spouse, grant that my soul may be spiritually espoused to Jesus, your Son and my Lord. Hail Mary…
2. O spotless Virgin, by that intact Virginity you did keep with Saint Joseph, your most pure Spouse, grant that my soul may with a pure heart serve Jesus, your Son and my Lord. Hail Mary…
3. Most amiable, Virgin, by that tender affection you showed to Saint Joseph, your most dear Spouse, grant that my soul may incessantly love Jesus, your Son and my Lord. Hail Mary…
4. Most glorious Virgin, by that perfect obedience you showed to Saint Joseph, your most prudent Spouse, grant that my soul may perfectly obey Jesus, Your Son and my Lord. Hail Mary…
5. Most merciful Virgin, by that strict poverty you practice with Saint Joseph, your most resigned Spouse, grant that my soul may renounce all things for the love of Jesus, your Son and my Lord. Hail Mary…
6. Most humble Virgin, by that deepest humility you practiced with Saint Joseph, your most meek Spouse, grant that my soul may be subject to all for the love of Jesus, your Son and my Lord. Hail Mary…
7. O most holy Virgin, by that fullness of virtues you acquired with Saint Joseph, your most praiseworthy Spouse, grant that my soul may be enamored with all the virtues, so that it may ever be more pleasing to Jesus, your Son and my Lord. Hail Mary…
V. Pray for us holy Spouses Mary and Joseph:
R. That we may be made worthy of the promises of Christ.
Prayer: As in the Proper

The first definite knowledge of a feast in honour of the espousals of Mary dates from 29 Aug., 1517, when with nine other Masses in honour of Mary, it was granted by Leo X to the Nuns of the Annunciation, founded by Sainte Jeanne de Valois. This feast was celebrated on 22 October as a double of the second class. Its Mass, however, honoured the Blessed Virgin exclusively; it hardly mentioned St. Joseph and therefore did not correspond to the idea of Gerson. Also purely as a feast of Mary it appears in the Missal of the Franciscans, to whom it was granted 21 Aug., 1537, for 7 March (double major). About the same time the Servites obtained the feast for 8 March. The Office of the Nativity of Mary was recited, changing the word Nativilas to Desponsatio. After the religious orders, among the dioceses which adopted the feast of the Espousals of Mary, Arras takes the lead. It has been kept there since 23 Jan., 1556. The first proper Office was composed by Pierre Doré, O. P. (died 1569), confessor of Duke Claude of Lorraine. This Office followed the outlines given by Gerson and commemorated both Joseph and Mary. Pierre Doré in 1546 unsuccessfully petitioned Paul III to extend the feast of the Desponsatio B. M. V. to the Universal Church. But even without the recommendation of the Apostolic See, the feast was adopted by many Churches. In Moravia it was in the sixteenth century kept on 18. July. 
In subsequent times Rome did not favour any further extension of the feast, but after it had been refused (1655) to the King of Spain, it was granted to the German Emperor for Austria, 27 Jan., 1678 (23. Jan.); in 1680 it was conceded to Spain, but transferred (13 July, 1682) to 26 Nov., because in Spain the feast of St. Ildephonsus or St. Raymond is kept 23. Jan. In 1680 it was extended to the entire German Empire, 1689 to the Holy Land (double, second class), 1702 to the Cistercians (20 Feb.), 1720 to Tuscany, and 1725 to the Pontifical States. In our days it is kept in nearly the entire Latin Church on 23 Jan., in the Spanish-speaking countries on 26 Nov., but it has never been extended to the Universal Church. Since Pius V abolished the Office of Pierre Doré and introduced the modern Office, it is again a feast of Mary. The commemoration of St. Joseph in Mass, Vespers, Lauds (decree 5 May, 1736) can only be made by a special privilege.  (Text Catholic Encyclopedia - Images shared from Google Images)

#Breaking #ProLife Groups stuck in Storm build Snow Altars for Mass - from #March4Life - SHARE


Several Universities’ March For Life Groups Build Snow Altars, to Celebrate Mass On The PA Turnpike due to Snowstorm. Many young Pro-Lifers coming from the March for Life in Washington, DC have made snow altars. At the Pennsylvania Turnpike buses have been stuck for hours. More than 150 people from the Diocese of Green Bay, were stranded with up to three feet. “We have been taking in strangers, people whose cars ran out of fuel,” she said. “It’s definitely been like a God moment for us.”
Photos: Facebook

#Priest on #FamilyFeud does a Little Dance for Steve Harvey - Amazing! SHARE

Fr. Matt, a priest, from St. Isidore parish in Illinois was a contestant on the television game show "Family Feud". He did an amazing little dance for Steve Harvey in this clip. SHARE

Singer #CelineDion mourns her Husband at Funeral in Notre-Dame Basilica in Montreal

The funeral of Rene Angelil, the husband of famous singer Celine Dion was held  at 3p.m. on Friday January 22 at Montreal’s Notre-Dame Basilica. His son Rene-Charles (14) and twins Nelson and Eddy (5) led the procession with Celine Dion.Angélil was born in Montreal, Québec, Canada, to a Syrian father and a mother of Lebanese descent. He was Melkite Catholic. Angelil’s older son Jean Pierre, from another marriage, followed by Rene-Charles. Rene said,  “Dad, I promise you here that we are all going to live up to your standards,”  A recording of Dion singing “Love Still Exists” was played.  Angelil was the manager of Dion's musical career. Angelil died from cancer last week. With his first wife, Denyse Duquette, he had a son Patrick, in 1968. In 1974, he married singer Manon Kirouac and they had two children, Jean Pierre (born 1974) and Anne Marie (born 1977). In December 1994, he married the singer Céline Dion. Dion’s 59-year-old brother also passed from cancer this past his funeral was on Saturday Jan 23rd. Please Pray for their souls.

You can Make a Difference in the World Today!



Dear Family in Jesus, By supporting JCE you can Change the World! Bringing the knowledge of the Faith of Jesus to readers....
PLEASE DONATE TODAY THANK-YOU. GOD BLESS.  
JCE, Catholic News World, http://cnworld.org
was established in 2009. This DAILY service began in response to the universal call for charity in Pope Benedict XVI´s encyclical "Deus Caritas Est." It reaches Millions around the Globe. We are read in over 200 countries worldwide. Its motto is "Jesus Caritas Est"; Jesus is love.
WE NEED YOUR HELP DONATE NOW VIA PAYPAL
JCE News provides a DAILY digest of many stories impacting your world today.

Through the news service, many are provided with information on the Catholic Christian World. We provide:
*News from every continent
*BREAKING NEWS COVERAGE
*Vatican coverage (Vatican Information Service, Radio Vatican, Vatican.va)
*Daily Gospel readings - DAILY MASS VIDEO
*Daily Saint stories

*FREE Catholic Movies
If you would like to help this MISSION of the New Evangelization for the glorification of God, please consider supporting the JCE. We keep you in our prayers please remember us.
Thank-you dear readers for your support and God bless,
We are available AT- jesuscaritasest@gmail.com

Latest #News of #Vatican Information Service and #PopeFrancis and #HolySee - SHARE


22-01-2016 - Year XXVI - Num. 14 

Summary
- Audience with the president of the Commonwealth of Dominica: concern for the environment and climate change
- To the Tribunal of the Roman Rota: adequate preparation for marriage, "a new catechumenate
- Communication and mercy: the Holy Father's Message for the fiftieth World Day of Social Communications
- Presentation of the Pope's Message for the World Day of Social Communications
- Decrees for the Causes of Saints
- Audiences
- Note
Audience with the president of the Commonwealth of Dominica: concern for the environment and climate change
Vatican City, 22 January 2016 (VIS) - This morning in the Vatican Apostolic Palace, the Holy Father Francis received in audience the President of the Commonwealth of Dominica, Charles Angelo Savarin, who subsequently met with Cardinal Secretary of State Pietro Parolin, accompanied by Archbishop Paul Richard Gallagher, secretary for Relations with States.
During the cordial discussions, reference was made to existing good bilateral relations, expressing the opportunity for a fruitful joint collaboration between the State and the Catholic Church, who offers a significant contribution to the promotion of the dignity of the person, as well as in the sectors of the education of the young and assistance to those most in need.
Finally, attention turned to various themes of regional and global relevance, with particular reference to the protection of the environment and the theme of climate change and natural disasters, which cause grave damages and claim many victims among the Island’s population.
To the Tribunal of the Roman Rota: adequate preparation for marriage, "a new catechumenate
Vatican City, 22 January 2016 (VIS) – This morning in the Clementine Hall the Holy Father received in audience the members of the Apostolic Tribunal of the Roman Rota for the inauguration of the Judicial Year, and reiterated to them that their ministry has always been of great help to the Successor of Peter, "so that the Church, inseparably linked to the family, continues to proclaim the plan of God the Creator and the Redeemer on the sacredness and beauty of the family institution. A mission that is always current, but of special relevance in our time".
Along with the definition of the Roman Rota as the Tribunal of the Family, the Holy Father emphasised another of its prerogatives as "the Tribunal of the truth of the sacred bond. And these two aspects are complementary. Indeed the Church can show the merciful and indefectible love of God for families, espeically those wounded by sin and by the trials of life, and at the same time, proclaim the essential truth of marriage according to God's plan. This service is entrusted principally to the Pope and the bishops".
He went on toe refer to the synodal path on the theme of the family that during the last two years has made possible a "profound and wise discernment, thanks to which the Church, among other things, has indicated to the world that there can be no confusion between the family beloved by God and any other type of union", and highlighted that the activity of the Rota, "both in judging and in contributing to permanent formation, assists and promotes the opus veritatis. When the Church, by means of your service, proposes to declare the truth on marriage in a concrete case, for the good of the faithful, she keeps in mind at the same time those who, by their free choice or through unhappy circumstances live in a state of objective error, continue to receive Christ's merciful love, and therefore that of the Church herself".
"The family and the Church, at different levels, contribute to accompanying the human being up to the end of his or her existence. And they do so certainly with the teachings that they transmit, but also with their very nature as communities of love and life. Indeed, if the family can be described as a 'domestic church', to the Church we might justly apply the title of the family of God. … Precisely because she is a mother and a teacher, the Church knows that among Christians some have a strong faith, formed by charity, strengthened by good catechesis and nurtured in prayer and sacramental life, whereas others have a weak and neglected faith, unformed, uneducated or forgotten".
"It should be clearly affirmed that the quality of faith is not an essential condition for matrimonial consent, which according to the longstanding doctrine, can be undermined only at a natural level. Indeed, the habitus fidei is infused in the moment of Baptism and continues to flow mysteriously into the soul, even when the faith is not developed or psychologically appears to be absent. It is not unusual for newly-weds, drawn to marriage by the instinctus naturae, at the moment of celebration have a limited awareness of the fullness of God's plan, and only later, in family life, discover all that God the Creator and Redeemer has established for them. The lack of formation in faith and also an error regarding the unity, indissolubility and sacramental dignity of marriage may vitiate matrimonial consent only if they determine will. It is precisely for this reason that errors regarding the sacramental nature of marriage must be evaluated very carefully".
"The Church, therefore, with a renewed sense of responsibility, continues to propose marriage in its essential elements – offspring, the good of spouses, unity, indissolubility, sacramentality – not as an ideal for the few, despite modern models centred on the ephemeral and transitory, but as a reality that, in Christ's grace, can be lived by all baptised faithful. And therefore this gives greater importance to the pastoral urgency that involves all structures of the Church in convergence towards a common intention, an adequate preparation for marriage, as a sort of new catechumenate, greatly hoped for by some Synod Fathers".
Communication and mercy: the Holy Father's Message for the fiftieth World Day of Social Communications
Vatican City, 22 January 2016 (VIS) – "Communication and mercy" is the title of Pope Francis' Message for the fiftieth World Day of Social Communications, to be held on 8 May.The Message is symbolically signed by the Holy Father on Sunday 24 January 2016, feast of St. Francis of Sales, patron of journalists. The following is the full text of the Message:
"Dear Brothers and Sisters,
The Holy Year of Mercy invites all of us to reflect on the relationship between communication and mercy. The Church, in union with Christ, the living incarnation of the Father of Mercies, is called to practise mercy as the distinctive trait of all that she is and does. What we say and how we say it, our every word and gesture, ought to express God’s compassion, tenderness and forgiveness for all. Love, by its nature, is communication; it leads to openness and sharing. If our hearts and actions are inspired by charity, by divine love, then our communication will be touched by God’s own power.
As sons and daughters of God, we are called to communicate with everyone, without exception. In a particular way, the Church’s words and actions are all meant to convey mercy, to touch people’s hearts and to sustain them on their journey to that fullness of life which Jesus Christ was sent by the Father to bring to all. This means that we ourselves must be willing to accept the warmth of Mother Church and to share that warmth with others, so that Jesus may be known and loved. That warmth is what gives substance to the word of faith; by our preaching and witness, it ignites the 'spark' which gives them life.
Communication has the power to build bridges, to enable encounter and inclusion, and thus to enrich society. How beautiful it is when people select their words and actions with care, in the effort to avoid misunderstandings, to heal wounded memories and to build peace and harmony. Words can build bridges between individuals and within families, social groups and peoples. This is possible both in the material world and the digital world. Our words and actions should be such as to help us all escape the vicious circles of condemnation and vengeance which continue to ensnare individuals and nations, encouraging expressions of hatred. The words of Christians ought to be a constant encouragement to communion and, even in those cases where they must firmly condemn evil, they should never try to rupture relationships and communication.
For this reason, I would like to invite all people of good will to rediscover the power of mercy to heal wounded relationships and to restore peace and harmony to families and communities. All of us know how many ways ancient wounds and lingering resentments can entrap individuals and stand in the way of communication and reconciliation. The same holds true for relationships between peoples. In every case, mercy is able to create a new kind of speech and dialogue. Shakespeare put it eloquently when he said: 'The quality of mercy is not strained. It droppeth as the gentle rain from heaven upon the place beneath. It is twice blessed: it blesseth him that gives and him that takes' (The Merchant of Venice, Act IV, Scene I).
Our political and diplomatic language would do well to be inspired by mercy, which never loses hope. I ask those with institutional and political responsibility, and those charged with forming public opinion, to remain especially attentive to the way they speak of those who think or act differently or those who may have made mistakes. It is easy to yield to the temptation to exploit such situations to stoke the flames of mistrust, fear and hatred. Instead, courage is needed to guide people towards processes of reconciliation. It is precisely such positive and creative boldness which offers real solutions to ancient conflicts and the opportunity to build lasting peace. 'Blessed are the peacemakers, for they will be called children of God'.
How I wish that our own way of communicating, as well as our service as pastors of the Church, may never suggest a prideful and triumphant superiority over an enemy, or demean those whom the world considers lost and easily discarded. Mercy can help mitigate life’s troubles and offer warmth to those who have known only the coldness of judgement. May our way of communicating help to overcome the mindset that neatly separates sinners from the righteous. We can and we must judge situations of sin – such as violence, corruption and exploitation – but we may not judge individuals, since only God can see into the depths of their hearts. It is our task to admonish those who err and to denounce the evil and injustice of certain ways of acting, for the sake of setting victims free and raising up those who have fallen. The Gospel of John tells us that 'the truth will make you free'. The truth is ultimately Christ himself, whose gentle mercy is the yardstick for measuring the way we proclaim the truth and condemn injustice. Our primary task is to uphold the truth with love. Only words spoken with love and accompanied by meekness and mercy can touch our sinful hearts. Harsh and moralistic words and actions risk further alienating those whom we wish to lead to conversion and freedom, reinforcing their sense of rejection and defensiveness.
Some feel that a vision of society rooted in mercy is hopelessly idealistic or excessively indulgent. But let us try and recall our first experience of relationships, within our families. Our parents loved us and valued us for who we are more than for our abilities and achievements. Parents naturally want the best for their children, but that love is never dependent on their meeting certain conditions. The family home is one place where we are always welcome. I would like to encourage everyone to see society not as a forum where strangers compete and try to come out on top, but above all as a home or a family, where the door is always open and where everyone feels welcome.
For this to happen, we must first listen. Communicating means sharing, and sharing demands listening and acceptance. Listening is much more than simply hearing. Hearing is about receiving information, while listening is about communication, and calls for closeness. Listening allows us to get things right, and not simply to be passive onlookers, users or consumers. Listening also means being able to share questions and doubts, to journey side by side, to banish all claims to absolute power and to put our abilities and gifts at the service of the common good.
Listening is never easy. Many times it is easier to play deaf. Listening means paying attention, wanting to understand, to value, to respect and to ponder what the other person says. It involves a sort of martyrdom or self-sacrifice, as we try to imitate Moses before the burning bush: we have to remove our sandals when standing on the 'holy ground' of our encounter with the one who speaks to me. Knowing how to listen is an immense grace, it is a gift which we need to ask for and then make every effort to practice.
Emails, text messages, social networks and chats can also be fully human forms of communication. It is not technology which determines whether or not communication is authentic, but rather the human heart and our capacity to use wisely the means at our disposal. Social networks can facilitate relationships and promote the good of society, but they can also lead to further polarisation and division between individuals and groups. The digital world is a public square, a meeting-place where we can either encourage or demean one another, engage in a meaningful discussion or unfair attacks. I pray that this Jubilee Year, lived in mercy, 'may open us to even more fervent dialogue so that we might know and understand one another better; and that it may eliminate every form of closed-mindedness and disrespect, and drive out every form of violence and discrimination'. The internet can help us to be better citizens. Access to digital networks entails a responsibility for our neighbour whom we do not see but who is nonetheless real and has a dignity which must be respected. The internet can be used wisely to build a society which is healthy and open to sharing.
Communication, wherever and however it takes place, has opened up broader horizons for many people. This is a gift of God which involves a great responsibility. I like to refer to this power of communication as 'closeness. The encounter between communication and mercy will be fruitful to the degree that it generates a closeness which cares, comforts, heals, accompanies and celebrates. In a broken, fragmented and polarised world, to communicate with mercy means to help create a healthy, free and fraternal closeness between the children of God and all our brothers and sisters in the one human family".
Presentation of the Pope's Message for the World Day of Social Communications
Vatican City, 22 January 2016 (VIS) – This morning the a press conference was held to present the Holy Father's Message for the fiftieth World Day of Social Communications. The panel was composed of Msgr. Dario Vigano, prefect of the Secretariat for Communication, Paolo Ruffini, director of TV2000, and Marinella Perroni of the Pontifical Athenaeum of St. Anselm, Rome.
The prefect mentioned that this World Day of Social Communications, which the Church celebrates on May 8, is the fiftieth in chronological order: an important fact that relates to Vatican Council II, which fifty years ago issued the Decree on the tools of social communication, "Inter mirifica". It is also the only World Day established by the Council, and on this occasion it is also situated in the context of the great Extraordinary Jubilee of Mercy, to which the theme of the Day refers directly. Finally, it will be the first World Day of Social Communications held following the creation by the Holy Father of the Secretariat for Communications.
Following this preamble, Msgr. Vigano emphasised that mercy is the distinctive feature of the Church's way of acting and of being. The relationship between the Church and mercy is not an extrinsic one, or indeed accidental … but rather intrinsic, constitutive, part of the very identity of the Church. The experience of the Pentecost is the beginning of the historic experience of the Church. The Church carries the memory of Jesus and therefore cannot interpret the words of His announcement other than in relation to mercy. They are works awaiting by those who think they are far from the God of mercy of Whom we often have a distorted image, such as that of God as a ruthless judge unable to engage with the limits of suffering. … For the men and women of today, for Jesus' Church, these are the words to offer as an antidote to the harsh words of precepts pronounced by those who make accusations of prevailing relativism and the irrevocability of values. .. The Church called to participate in the messianic mission must know how to live in a true and authentic humanity. She must learn from Jesus how to express mercy in words of hope and life and in engaging gestures, letting us be touched by human experience and knowing, as Pope Francis often reminds us, how to touch the flesh of the least among us".
The second point was the relationship between silence and listening. Msgr. Vigano cited the Swiss philosopher Max Picard, who explained that contemporary man has become an appendix to noise, atrophying in a context of words shouted instead of spoken, that reduce to a minimum our capacity to listen and cause a lack of attention. "Listening is a necessary act for the development of communication and it requires above all silence, an indispensable condition for receiving each word pronounced and for understanding its meaning. … We communicate only to the extent that we are are the same time listeners, and Pope Francis' attention to this dichotomy is constant". Pope Benedict XVI too paid great attention to this issue, when in the Message for the 2012 World Day of Social Communications he wrote that when messages and information are abundant, silence becomes essential to enable us to distinguish what is important from what is insignificant and secondary".
The prefect concluded by quoting Dietrich Bonhoeffer, who wrote that the merciful "have an irresistible love for the down-trodden, the sick, the wretched, the wronged, the outcast and all who are tortured with anxiety. They go out and seek all who are enmeshed in the toils of sin and guilt. No distress is too great, no sin too appalling for their pity". "It is the blessing of mercy that the Church is called to live, first and foremost in her relationships as the Christian community is not an elite group, nor is it made up of the perfect. St. Paul … invites us all to recognise the starting point of Christian and ecclesial life, which is God's love and, by His grace, participation in His holiness".
Finally, Msgr. Vigano returned to the theme of silence: "From this Gehenna of noise that is our daily life, from this wind tunnel of gossip, and chatter there arises spontaneously a nostalgia for silence, the wish to mute words of manipulation, to discover the words of silence. Contemporary man, almost without realising it, is calling out with Verlaine, give me silence, and the love of mystery.
The director of TV2000, Paolo Ruffini, spoke about the need for television able to look upon the world with the eyes of mercy, without being afraid of being rooted in reality. "It must not be closed up in its own studies. … It chooses closeness as a criterion for understanding, for surprising itself and for surprising, for acting, for choosing. … It draws near to people in flesh and blood in the real world, not in the virtual one … and is able to communicate reality without surrendering to stereotypes, or to the vicious circles of condemnation and vengeance which, as the Pope writes, continue to ensnare us".
Decrees for the Causes of Saints
Vatican City, 22 January 2016 (VIS) - Yesterday, 21 January, the Holy Father Francis received in a private audience Cardinal Angelo Amato, S.D.B., prefect of the Congregation for the Causes of Saints, during which he authorised the Congregation to promulgate the following decrees:
MIRACLES
- Blessed Stanislaw of Jesus and Mary (né Jan Papczy?ski), Polish founder of the Congregation of Marians of the Immaculate Conception. (1631-1701);
- Blessed Jose Gabriel del Rosario Brochero, Argentine diocesan priest (1840-1914);
- Blessed Jose Sánchez del Río, Mexican child martyr (1913-1928);
- Venerable Servant of God Francesco Maria Greco, Italian diocesan priest, founder of the Congregation of the Little Workers of the Sacred Heart (1857-1931);
- Venerable Servant of God Elisabetta Sanna, Italian layperson and widow, of the Third Order of St. Francis, member of the Catholic Apostolic Union founded by St. Vincent Pallotti (1788-1857);
MARTYRDOM
- Venerable Servant of God Engelmar Unzeitig (né Hubert), German professed priest of the Congregation of Missionaries of Mariannhill, killed in hatred of the faith in 1945);
- Servants of God Genaro Fueyo Castañón, Spanish diocesan priest, and three companions, laypersons killed in hatred of the faith in 1936;
- Servant of God Iustus Takayama Ukon, Japanese layperson, killed in hatred of the faith in 1615.
HEROIC VIRTUES
- Servant of God Arsenio da Trigolo (né Giuseppe Migliavacca), professed priest of the Order of Friars Minor Capuchin, Italian founder of the Congregation of the Sisters of Mary Most Holy Consolatrix (1849-1909);
- Servant of God Maria Luisa of the Most Holy Sacrament (née Maria Velotti), Italian member of the Third Order of St. Francis and founder of the Franciscan Sisters Adorers of the Holy Cross (1826-1886).
Audiences
Vatican City, 22 January 2016 (VIS) – Today, the Holy Father received in audience:
- Charles Angelo Savarin, president of the Commonwealth of Dominica, with his wife and entourage;
- Cardinal Gerhard Ludwig Muller, prefect of the Congregation for the Doctrine of the Faith;
- Timothy Donald Cook, chief executive officer of Apple;
- Msgr. Pio Vito Pinto, dean of the Tribunal of the Roman Rota;
- College of Prelate Auditors of the Tribunal of the Roman Rota.
Note
Vatican City, 22 January 2016 (VIS) – The date of the Holy Father's letter to Cardinal Sarah, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, regarding the selection of people for the rite of the Washing of feet in the Holy Thursdayliturgy is 20 December 2014, not 2015, as erroneously implied in yesterday's Vatican Information Service bulletin. We apologise to our readers.

Saint January 23 : St. John the Almsgiver : Patriarch of Alexandria : Patron of Knights Hospitaller



Information:
Feast Day:January 23
Born:550 at Arnathus, Cyprus
Died:616 at Arnathus, Cyprus
Patron of:Knights Hospitaller
Patriarch of Alexandria (606-16), b. at Amathus in Cyprus about 550; d. there, 616. He was the son of one Epiphanius, governor of Cyprus, and was of noble descent; in early life he was married and had children, but they and his wife soon died, whereupon he entered the religious life.

On the death of the Patriarch Theodorus, the Alexandrians besought Emperor Phocas to appoint John his successor, which was accordingly done. In his youth John had had a vision of a beautiful maiden with a garland of olives on her head, who said that she was Compassion, the eldest daughter of the Great King. This had evidently made a deep impression on John's mind, and, now that he had the opportunity of exercising benevolence on a large scale, he soon became widely known all over the East for his munificent liberality towards the poor. One of the first steps he took was to make a list of several thousand needy persons, whom he took under his especial care. He always referred to the poor as his "lords and masters", because of their mighty influence at the Court of the Most High. He assisted people of every class who were in need. A shipwrecked merchant was thus helped three times, on the first two occasions apparently without doing him much good; the third time however, John fitted him out with a ship and a cargo of wheat, and by favourable winds he was taken as far as Britain, where, as there was a shortage of wheat, he obtained his own price. Another person, who was not really in need, applied for alms and was detected by the officers of the palace; but John merely said "Give unto him; he may be Our Lord in disguise." He visited the hospitals three times every week, and he freed a great many slaves. He was a reformer who attacked simony, and fought heresy by means of improvements in religious education. He also reorganized the system of weights and measures for the sake of the poor, and put a stop to corruption among the officials. He increased the number of churches in Alexandria from seven to seventy.

John is said to have devoted the entire revenues of his see to the  alleviation of those in need. A rich man presented him with a magnificent bed covering; he accepted it for one night, but then sold it, and disposed of the money in alms. The rich man "bought in" the article, and again presented it to John, with the same result. This was repeated several times; but John drily remarked: "We will see who tires first." It was not John. Another instance of his piety was that he caused his own grave to be dug, but only partly so, and appointed a servant to come before him on all state occasions and say "My Lord, your tomb is unfinished; pray give orders for its completion, for you know not the hour when death may seize you." When the Persians sacked Jerusalem in 614, John sent large supplies of food, wine, and money to the fleeing Christians. But eventually the Persians occupied Alexandria, and John himself in his old age was forced to flee to his native country, where he died.

His body was brought to Constantinople, thence to Ofen by King Matthias Corvinus of Hungary; thence in 1530 to Toll near Presburg, and finally in 1632 to Presburg cathedral. He was the original patron saint of the Hospitallers, and was commemorated by the Greeks on 12 Nov. His life, written by Leontius of Neapolis, in Cyprus, was translated into Latin by Anastasius the Librarian in the ninth century and was referred to at the Seventh General Council.


SOURCE: http://www.ewtn.com/saintsHoly/saints/J/stjohnthealmsgiver.asp#ixzz1kKodXB2h

Today's Mass Readings and Video : Sat. January 23, 2016


Saturday of the Second Week in Ordinary Time
Lectionary: 316


Reading 12 SM 1:1-4, 11-12, 19, 23-27

David returned from his defeat of the Amalekites
and spent two days in Ziklag.
On the third day a man came from Saul’s camp,
with his clothes torn and dirt on his head.
Going to David, he fell to the ground in homage.
David asked him, “Where do you come from?”
He replied, “I have escaped from the camp of the children of Israel.”
“Tell me what happened,” David bade him.
He answered that many of the soldiers had fled the battle
and that many of them had fallen and were dead,
among them Saul and his son Jonathan.

David seized his garments and rent them,
and all the men who were with him did likewise.
They mourned and wept and fasted until evening
for Saul and his son Jonathan,
and for the soldiers of the LORD of the clans of Israel,
because they had fallen by the sword.

“Alas! the glory of Israel, Saul,
slain upon your heights;
how can the warriors have fallen!

“Saul and Jonathan, beloved and cherished,
separated neither in life nor in death,
swifter than eagles, stronger than lions!
Women of Israel, weep over Saul,
who clothed you in scarlet and in finery,
who decked your attire with ornaments of gold.

“How can the warriors have fallen–
in the thick of the battle,
slain upon your heights!

“I grieve for you, Jonathan my brother!
most dear have you been to me;
more precious have I held love for you than love for women.

“How can the warriors have fallen,
the weapons of war have perished!”

Responsorial PsalmPS 80:2-3, 5-7

R. (4b) Let us see your face, Lord, and we shall be saved.
O shepherd of Israel, hearken,
O guide of the flock of Joseph!
From your throne upon the cherubim, shine forth
before Ephraim, Benjamin and Manasseh.
Rouse your power,
and come to save us.
R. Let us see your face, Lord, and we shall be saved.
O LORD of hosts, how long will you burn with anger
while your people pray?
You have fed them with the bread of tears
and given them tears to drink in ample measure.
You have left us to be fought over by our neighbors,
and our enemies mock us.
R. Let us see your face, Lord, and we shall be saved.

AlleluiaSEE ACTS 16:14B

R. Alleluia, alleluia.
Open our hearts, O Lord,
to listen to the words of your Son.
R. Alleluia, alleluia.

GospelMK 3:20-21

Jesus came with his disciples into the house.
Again the crowd gathered,
making it impossible for them even to eat.
When his relatives heard of this they set out to seize him,
for they said, “He is out of his mind.”

Saint January 23 : St. Ildephonsus : #Archbishop of #Toledo, #Doctor of the #Spanish Church



Information:
Feast Day:January 23
Born:
607 at Toledo, Spain
Died:January 23, 667
Archbishop of Toledo; died 23 January, 667. He was born of a distinguished family and was a nephew of St. Eugenius, his predecessor in the See of Toledo. At an early age, despite the determined opposition of his father, he embraced the monastic life in the monastery of Agli, near Toledo. While he was still a simple monk, he founded and endowed a monastery of nuns in Deibiensi villula. We learn from his writings that he was ordained a deacon (about 630) by Helladius, who had been his abbot and was afterwards elected Archbishop of Toledo. Ildephonsus himself became Abbot of Agli, and in this capacity was one of the signatories, in 653 and 655, at the Eighth and Ninth Councils of Toledo. Called by King Reccesvinth, towards the end of 657, to fill the archiepiscopal throne, he governed the Church of Toledo for a little more than nine years and was buried in the Basilica of Saint Leocadia. To these scanty but authentic details of his life (they are attested by Ildephonsus himself, or by his immediate successor, Archbishop Julianus, in a short biographical notice which he added to the "De viris illustribus" of Ildephonsus) some doubtful or even legendary anecdotes were added later. At the end of the eighth century Cixila, Archbishop of Toledo, embellished the biography of his predecessor. He relates that Ildephonsus was the disciple of Isidore of Seville, and recalls in particular two marvellous stories, of which the second, a favourite theme of hagiographers, poets, and artists, has been for ages entwined with the memory of the saint. Ildephonsus, it is said, was one day praying before the relics of Saint Leocadia, when the martyr arose from her tomb and thanked the saint for the devotion he showed towards the Mother of God. It was related, further, that on another occasion the Blessed Virgin appeared to him in person and presented him with a priestly vestment, to reward him for his zeal in honouring her.

The literary work of Ildephonsus is better known than the details of his life, and merits for him a distinguished place in the roll of Spanish writers. His successor, Julianus of Toledo, in the notice already referred to, informs us that the saint himself divided his works into four parts. The first and principal division contained six treatises, of which two only have been preserved: "De virginitate perpetuâ sanctae Mariae adversus tres infideles" (these three unbelievers are Jovinianus, Helvidius, and "a Jew"), a bombastic work which displays however a spirit of ardent piety, and assures Ildephonsus a place of honour among the devoted servants of the Blessed Virgin; also a treatise in two books: (1) "Annotationes de cognitione baptismi", and (2) "Liber de itinere deserti, quo itur post baptismum". Recent researches have proved that the first book is only a new edition of a very important treatise compiled, at the latest, in the sixth century, Ildephonsus having contributed to it only a few additions (Helfferich, "Der westgothische Arianismus", 1860, 41-49). The second part of his works contained the saint's correspondence; of this portion, there are still preserved two letters of Quiricus, Bishop of Barcelona, with the replies of Ildephonsus. The third part comprised masses, hymns, and sermons; and the fourth, opuscula in prose and verse, especially epitaphs. The editions of the complete works of Ildephonsus contain a certain number of writings, several of which may be placed in either of the last two divisions; but some of them are of doubtful authenticity, while the remainder are certainly the work of another author. Moreover, Julianus states that Ildephonsus began a good number of other works, but his many cares would not permit of his finishing them. On the other hand, he makes no mention of a little work which is certainly authentic, the "De viris illustribus". It may be considered as a supplement to the "De viris illustribus" of Isidore of Seville, and is not so much a literary historical work as a writing intended to glorify the Church of Toledo and defend the rights of the metropolitan see.


(Taken from Catholic Encyclopedia)