Sunday, July 24, 2016

Saint July 25 : St. James the Greater : #Apostle - #Compostela Spain - Patron of #Veterinarians and Pharmacists

APOSTLE AND PATRON SAINT OF SPAIN
Feast: July 25
Feast Day:

July 25
Born:
1st century
Died:
44, Judea
Major Shrine:
Cathedral of Santiago de Compostela, Galicia (Spain)
Patron of:
Veterinarians, equestrians, furriers, tanners, pharmacists The son of Zebedee (q.v.) and Salome (q.v. Cf. Matt., xvii, 56; Mark, xv, 40; xvi, 1). Zahn asserts that Salome was the daughter of a priest. James is styled "the Greater" to distinguish him from the Apostle James "the Less," who was probably shorter of stature. We know nothing of St. James's early life. He was the brother of John, the beloved disciple, and probably the elder of the two. His parents seem to have been people of means as appears from the following facts. Zebedee was a fisherman of the Lake of Galilee, who probably lived in or near Bethsaida (John, 1, 44), perhaps in Capharnaum; and had some boatmen or hired men as his usual attendants (Mark, 1, 20). Salome was one of the pious women who afterwards followed Christ and "ministered unto him of their substance" (cf. Matt., xxvii, 55, sq.; Mark, xv, 40; xvi, 1; Luke, viii, 2 sq.; xxiii, 55-xxiv, 1). St. John was personally known to the high-priest (John, xviii, 16); and must have had wherewithal to provide for the Mother of Jesus (John, xix, 27). It is probable, according to Acts, iv, 13, that John (and consequently his brother James) had not received the technical training of the rabbinical schools; in this sense they were unlearned and without any official position among the Jews. But, according to the social rank of their parents, they must have been men of ordinary education, in the common walks of Jewish life. They had frequent opportunity of coming in contact with Greek life and language, which were already widely spread along the shores of the Galilean Sea. Some authors, comparing John, xix, 25, with Matt., xxviii, 56, and Mark, xv, 40, identify, and probably rightly so, Mary the Mother of James the Less and of Joseph in Mark and Matthew with "Mary of Cleophas" in John. As the name of Mary Magdalen occurs in the three lists, they identify further Salome in Mark with "the mother of the sons of Zebedee" in Matthew; finally they identify Salome with "his mother's sister" in John. They suppose, for this last identification, that four women are designated by John, xix, 25; the Syriac "Peshito" gives the reading: "His mother and his mother's sister, and Mary of Cleophas and Mary Magdalen." If this last supposition is right, Salome was a sister of the Blessed Virgin Mary, and James the Greater and John were first cousins of the Lord; this may explain the discipleship of the two brothers, Salome's request and their own claim to the first position in His kingdom, and His commendation of the Blessed Virgin to her own nephew. But it is doubtful whether the Greek admits of this construction without the addition or the omission of kai (and). Thus the relationship of St. James to Jesus remains doubtful.

The Galilean origin of St. James in some degree explains the energy of temper and the vehemence of character which earned for him and St. John the name of Boanerges, "sons of thunder" (Mark. iii, 17); the Galilean race was religious, hardy, industrious, brave, and the strongest defender of the Jewish nation. When John the Baptist proclaimed the kingdom of the Messias, St. John became a disciple (John, i, 35); he was directed to "the Lamb of God" and afterwards brought his brother James to the Messias; the obvious meaning of John, i, 41, is that St. Andrew finds his brother (St. Peter) first and that afterwards St. John (who does not name himself, according to his habitual and characteristic reserve and silence about himself) finds his brother (St. James). The call of St. James to the discipleship of the Messias is reported in a parallel or identical narration by Matt., iv, 18-22; Mark, i, 19 sq.; and Luke, v, 1-11. The two sons of Zebedee, as well as Simon (Peter) and his brother Andrew with whom they were in partnership (Luke, v, 10), were called by the Lord upon the Sea of Galilee, where all four with Zebedee and his hired servants were engaged in their ordinary occupation of fishing. The sons of Zebedee "forthwith left their nets and father, and followed him" (Matt., iv, 22), and became "fishers of men". St. James was afterwards with the other eleven called to the Apostleship (Matt., x, 1-4; Mark, iii, 13-19; Luke, vi, 12-16; Acts, i, 13). In all four lists the names of Peter and Andrew, James and John form the first group, a prominent and chosen group (cf. Mark, xiii, 3); especially Peter, James, and John. These three Apostles alone were admitted to be present at the miracle of the raising of Jairus's daughter (Mark, v, 37; Luke, viii, 51), at the Transfiguration (Mark, ix, 1; Matt., xvii, 1; Luke, ix, 28), and the Agony in Gethsemani (Matt., xxvi, 37; Mark, xiv, 33). The fact that the name of James occurs always (except in Luke, viii, 51; ix, 28; Acts, i, 13—Gr. Text) before that of his brother seems to imply that James was the elder of the two. It is worthy of notice that James is never mentioned in the Gospel of St. John; this author observes a humble reserve not only with regard to himself, but also about the members of his family.
Several incidents scattered through the Synoptics suggest that James and John had that particular character indicated by the name "Boanerges," sons of thunder, given to them by the Lord (Mark, iii, 17); they were burning and impetuous in their evangelical zeal and severe in temper. The two brothers showed their fiery temperament against "a certain man casting out devils" in the name of the Christ; John, answering, said: "We [James is probably meant] forbade him, because he followeth not with us" (Luke, ix, 49). When the Samaritans refused to receive Christ, James and John said: "Lord, wilt thou that we command fire to come down from heaven, and consume them?" (Luke, ix, 54; cf. v. 49). On the last journey to Jerusalem, their mother Salome came to the Lord and said to Him: "Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom" (Matt., xx, 21). And the two brothers, still ignorant of the spiritual nature of the Messianic Kingdom, joined with their mother in this eager ambition (Mark, x, 37). And on their assertion that they are willing to drink the chalice that He drinks of, and to be baptized with the baptism of His sufferings, Jesus assured them that they will share His sufferings (ibid., v. 38-39). James won the crown of martyrdom fourteen years after this prophecy, A.D. 44. Herod Agrippa I, son of Aristobulus and grandson of Herod the Great, reigned at that time as "king" over a wider dominion than that of his grandfather. His great object was to please the Jews in every way, and he showed great regard for the Mosaic Law and Jewish customs. In pursuance of this policy, on the occasion of the Passover of A.D. 44, he perpetrated cruelties upon the Church, whose rapid growth incensed the Jews. The zealous temper of James and his leading part in the Jewish Christian communities probably led Agrippa to choose him as the first victim. "He killed James, the brother of John, with the sword." (Acts, xii, 1-2). According to a tradition, which, as we learn from Eusebius (Hist. Eccl., II, ix, 2, 3), was received from Clement of Alexandria (in the seventh book of his lost "Hypotyposes"), the accuser who led the Apostle to judgment, moved by his confession, became himself a Christian, and they were beheaded together. As Clement testifies expressly that the account was given him "by those who were before him," this tradition has a better foundation than many other traditions and legends respecting the Apostolic labours and death of St. James, which are related in the Latin "Passio Jacobi Majoris", the Ethiopic "Acts of James", and so on. The tradition asserting that James the Greater preached the Gospel in Spain, and that his body was translated to Compostela, claims more serious consideration.
According to this tradition St. James the Greater, having preached Christianity in Spain, returned to Judea and was put to death by order of Herod; his body was miraculously translated to Iria Flavia in the northwest of Spain, and later to Compostela, which town, especially during the Middle Ages, became one of the most famous places of pilgrimage in the world. The vow of making a pilgrimage to Compostela to honour the sepulchre of St. James is still reserved to the pope, who alone of his own or ordinary right can dispense from it (see VOW). In the twelfth century was founded the Order of Knights of St. James of Compostela.
With regard to the preaching of the Gospel in Spain by St. James the greater, several difficulties have been raised:
• St. James suffered martyrdom A.D. 44 (Acts, xii, 2), and, according to the tradition of the early Church, he had not yet left Jerusalem at this time (cf. Clement of Alexandria, "Strom.", VI, Apollonius, quoted by Euseb., "Hist. Eccl." VI, xviii).
• St. Paul in his Epistle to the Romans (A.D. 58) expressed the intention to visit Spain (Rom., xv, 24) just after he had mentioned (xv, 20) that he did not "build upon another man's foundation."
• The argument ex silentio: although the tradition that James founded an Apostolic see in Spain was current in the year 700, no certain mention of such tradition is to be found in the genuine writings of early writers nor in the early councils; the first certain mention we find in the ninth century, in Notker, a monk of St. Gall (Martyrol., 25 July), Walafried Strabo (Poema de XII Apost.), and others.
• The tradition was not unanimously admitted afterwards, while numerous scholars reject it. The Bollandists however defended it (see Acta Sanctorum, July, VI and VII, where other sources are given).
The authenticity of the sacred relic of Compostela has been questioned and is still doubted. Even if St. James the Greater did not preach the Christian religion in Spain, his body may have been brought to Compostela, and this was already the opinion of Notker. According to another tradition, the relics of the Apostle are kept in the church of St-Saturnin at Toulouse (France), but it is not improbable that such sacred relics should have been divided between two churches. A strong argument in favour of the authenticity of the sacred relics of Compostela is the Bull of Leo XIII, "Omnipotens Deus," of 1 November, 1884.Shared from the Catholic Encyclopedia

Saint July 25 : St. Olympias : #Foundress and #Virgin


St. Olympias
FOUNDRESS AND SUPPORTER OF ST. JOHN CHRYSOSTOM
Feast: July 25
St Olympias, the glory of the widows in the Eastern church, was a lady of illustrious descent and a plentiful fortune. She was born about the year 368, and left an orphan under the care of Procopius, who seems to have been her uncle; but it was her greatest happiness that she was brought up under the care of Theodosia, sister to St Amphilochius, a most virtuous and prudent woman, whom St Gregory Nazianzen called a perfect pattern of piety, in whose life the tender virgin saw as in a glass the practice of all virtues, and it was her study faithfully to transcribe them into the copy of her own life. From this example which was placed before her eyes she raised herself more easily to contemplate and to endeavour to imitate Christ, who in all virtues is the divine original which every Christian is bound to act after. Olympias, besides her birth and fortune, was, moreover, possessed of all the qualifications of mind and body which engage affection and respect. She was very young when she married Nebridius, treasurer of the Emperor Theodosius the Great, and who was for some time prefect of Constantinople; but he died within twenty days after his marriage.
Our saint was addressed by several of the most considerable men of the court, and Theodosius was very pressing with her to accept for her husband Elpidius, a Spaniard, and his near relation. She modestly declared her resolution of remaining single the rest of her days; the emperor continued to urge the affair, and after several decisive answers of the holy widow, put her whole fortune in the hands of the prefect of Constantinople with orders to act as her guardian till she was thirty years old. At the instigation of the disappointed lover, the prefect hindered her from seeing the bishops or going to church, hoping thus to tire her into a compliance. She told the emperor that she was obliged to own his goodness in easing her of her heavy burden of managing and disposing of her own money; and that the favour would be complete if he would order her whole fortune to be divided between the poor and the church. Theodosius, struck with her heroic virtue, made a further inquiry into her manner of living, and conceiving an exalted idea of her piety, restored to her the administration of her estate in 391. The use which she made of it was to consecrate the revenues to the purposes which religion and virtue prescribe. By her state of widowhood, according to the admonition of the apostle, she looked upon herself as exempted even from what the support of her rank seemed to require in the world, and she rejoiced that the slavery of vanity and luxury was by her condition condemned even in the eyes of the world itself. With great fervour she embraced a life of penance and prayer. Her tender body she macerated with austere fasts, and never ate flesh or anything that had life; by habit, long watchings became as natural to her as much sleep is to others; and she seldom allowed herself the use of a bath, which is thought a necessary refreshment in hot countries, and was particularly so before the ordinary use of linen. By meekness and humility she seemed perfectly crucified to her own will and to all sentiments of vanity, which had no place in her heart nor share in any of her actions. The modesty, simplicity, and sincerity, from which she never departed in her conduct, were a clear demonstration what was the sole object of her affections and desires. Her dress was mean, her furniture poor, her prayers assiduous and fervent, and her charities without bounds. These St Chrysostom compares to a river which is open to all and diffuses its waters to the bounds of the earth and into the ocean itself. The most distant towns, isles, and deserts received plentiful supplies by her liberality, and she settled whole estates upon remote destitute churches. Her riches indeed were almost immense, and her mortified life afforded her an opportunity of consecrating them all to God. Yet St Chrysostom found it necessary to exhort her sometimes to moderate her alms, or rather to be more cautious and reserved in bestowing them, that she might be enabled to succour those whose distresses deserved a preference.

The devil assailed her by many trials, which God permitted for the exercise and perfecting of her virtue. The contradictions of the world served only to increase her meekness, humility, and patience, and with her merits to multiply her crowns. Frequent severe sicknesses, most outrageous slanders and unjust persecutions succeeded one another. Her virtue was the admiration of the whole church, as appears by the manner in which almost all the saints and great prelates of that age mention her. St Amphilochius, St Epiphanius, St Peter of Sebaste, and others were fond of her acquaintance and maintained a correspondence with her, which always tended to promote God's glory and the good of souls. Nectarius, Archbishop of Constantinople, had the greatest esteem for her sanctity, and created her deaconess to serve that church in certain remote functions of the ministry, of which that sex is capable, as in preparing linen for the altars and the like. A vow of perpetual chastity was always annexed to this state. St Chrysostom, who was placed in that see in, 398, had not less respect for the sanctity of Olympias than his predecessor, and as his extraordinary piety, experience, and skill in sacred learning made him an incomparable guide and model of a spiritual life, he was so much the more honoured by her; but he refused to charge himself with the distribution of her alms as Nectarius had done. She was one of the last persons whom St Chrysostom took leave of when he went into banishment on the 20th of June in 404. She was then in the great church, which seemed the place of her usual residence; and it was necessary to tear her from his feet by violence. After St Chrysostom's departure she had a great share in the persecution in which all his friends were involved. She was convened before Optatus, the prefect of the city, who was a heathen. She justified herself as to the calumnies which were shamelessly alleged in court against her; but she assured the governor that nothing should engage her to hold communion with Arsacius, a schismatical usurper of another's see. She was dismissed for that time and was visited with a grievous fit of sickness, which afflicted her the whole winter. In spring she was obliged by Arsacius and the court to leave the city, and wandered from place to place. About midsummer in 405 she was brought back to Constantinople and again presented before Optatus, who, without any further trial, sentenced her to pay a heavy fine because she refused to communicate with Arsacius. Her goods were sold by a public auction; she was often dragged before public tribunals; her clothes were torn by the soldiers, her farms rifled by many amongst the dregs of the people, and she was insulted by her own servants and those who had received from her hands the greatest favours. Atticus, successor of Arsacius, dispersed and banished the whole community of nuns which she governed; for it seems, by what Palladius writes, that she was abbess, or at least directress, of the monastery which she had founded near the great church, which subsisted till the fall of the Grecian empire. St Chrysostom frequently encouraged and comforted her by letters; but he sometimes blamed her grief. He bid her particularly to rejoice under her sicknesses, which she ought to place among her most precious crowns, in imitation of Job and Lazarus. In his distress she furnished him with plentiful supplies, wherewith he ransomed many captives and relieved the poor in the wild and desert countries into which he was banished. She also sent him drugs for his own use when he laboured under a bad state of health. Her lingering martyrdom was prolonged beyond that of St Chrysostom; for she was living in 408, when Palladius wrote his Dialogue on the Life of St Chrysostom. The other Palladius, in the Lausiac history which he compiled in 420, tells us that she died under her sufferings and, deserving to receive the recompense due to holy confessors, enjoyed the glory of heaven among the saints.
The saints all studied to husband every moment to the best advantage, knowing that life is very short, that night is coming on apace, in which no one will be able to work, and that all our moments here are so many precious seeds of eternity. If we applied ourselves with the saints to the uninterrupted exercise of good works we should find that, short as life is, it affords sufficient time for extirpating our evil inclinations, learning to put on the spirit of Christ, working our souls into a heavenly temper, adorning them with all virtues and laying in a provision for eternity. But through our unthinking indolence, the precious time of life is reduced almost to nothing, because the greatest part of it is absolutely thrown away. So numerous is the tribe of idlers and the class of occupations which deserve no other denomination than that of idleness that a bare list would fill a volume. The complaint of Seneca agrees no less to the greatest part of Christians than to the idolaters, that "Almost their whole lives are spent in doing nothing, and the whole in doing nothing to the purpose." Let no moments be spent merely to pass time; diversions and corporeal exercise ought to be used with moderation, only as much as may seem requisite for bodily health and the vigour of the mind. Everyone is bound to apply himself to some serious employment. This and his necessary recreations must be referred to God, and sanctified by a holy intention other circumstances which virtue prescribes; and in all our actions humility, patience, various acts of secret prayer, and other virtues ought, according to the occasions, to be exercised. Thus will our lives be a continued series of good works and an uninterrupted holocaust of divine praise and love. That any parts of this sacrifice should be defective ought to be the subject of our daily compunction and tears.Shared from EWTN

#PopeFrancis "This word is the secret of Jesus’ prayer; it is the key that he himself..." FULL TEXT - Video - Angelus

Dear brothers and sisters, good morning,
The Gospel of this Sunday opens with the scene of Jesus praying alone, in a separate place. When he finishes, the disciples ask him, “Lord, teach us to pray.” And he responds, “When you pray, say: Father …”
This word is the secret of Jesus’ prayer; it is the key that he himself gives us so that we can also enter into this relationship of trusting dialogue with the Father who has accompanied and sustained his life.
To the name “Father,” Jesus associates two petitions: “hallowed be your name; your kingdom come.” Jesus’ prayer, and therefore, a Christian’s prayer, is before all to give space to God, allowing him to manifest his holiness in us and allowing the advance of his kingdom by the possibility of exercising his lordship of love in our lives.
Another three petitions complete this prayer that Jesus teaches us, the Our Father. They are three requests that express our fundamental needs: bread, forgiveness and help in temptation. One cannot live without bread, one cannot live without forgiveness, and one cannot live without the help of God in temptation.
The bread that Jesus has us ask for is that which is necessary, not anything superfluous. It is the bread of pilgrims, of the just, a bread that doesn’t accumulate and doesn’t go to waste, that doesn’t weigh down our journey.
Forgiveness is above all that which we receive from God: Only an awareness of being sinners forgiven by infinite divine mercy can make us capable of carrying out concrete gestures of fraternal reconciliation.
If someone doesn’t feel that he is a forgiven sinner, he can never offer a gesture of pardon or reconciliation. Those gestures start in the heart where we feel that we are forgiven sinners.
The last request — do not abandon us in temptation — expresses an awareness of our condition, ever exposed to the deceit of evil and corruption. All of us know what a temptation is!
Jesus’ teaching on prayer continues with two parables, in which he takes as a model the attitude of a friend toward another friend, and of a father toward his son.
Both aim to teach us to have complete trust in God, who is Father. He knows better than us our own needs, but he wants us to present them with audacity and insistence, because this is our way of participating in his work of salvation.
Prayer is the first and principal “work tool” in our hands. To insist [on something] with God is not in order to convince him, but rather to strengthen our faith and our patience, that is, our capacity to fight beside God for the things that are truly important and necessary. In prayer we are a pair: God and me, fighting together for what is important.
Among these, there is one, the great important thing, which Jesus tells us today in the Gospel, but which we hardly ever consider, and it is the Holy Spirit.
“Grant to me the Holy Spirit!”
And Jesus says, “If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?”
The Holy Spirit! We need to ask that the Holy Spirit comes to us. But, what is the use of the Holy Spirit? To live well, to live with wisdom, with love, doing the will of God.
How beautiful a prayer it would be if in this week, each one of us would ask the Father, “Father, give me the Holy Spirit.”
The Virgin Mary shows us this with her existence, wholly animated by the Spirit of God. She helps us to pray to the Father united to Jesus, so as to live not in a worldly way, but in accord with the Gospel, guided by the Holy Spirit.
[Angelus]
At this time, we find ourselves again disturbed by the sad news of terrorism and violence that has brought sorrow and death.
I think of the tragic events in Munich, Germany, and in Kabul, Afghanistan, where many innocent people have lost their lives.
I assure my closeness to the families of the victims and the wounded. I invite you to join with me in prayer so that the Lord inspires in everyone resolutions of goodness and fraternity.
To the extent that the difficulties seem more insurmountable and the prospects of security and peace seem more dark, our prayer should be more insistent.
[Hail Mary]
Dear brothers and sisters, in these days so many youth from every part of the world are on the way to Krakow, where the XXXI World Youth Day will take place.
I will leave Wednesday to meet up with these young men and women and celebrate with them and for them the Jubilee of Mercy, with the intercession of John Paul II.
I ask you to accompany me with prayer. Already now, I greet and thank all those who are working to welcome these young pilgrims, with many bishops, priests and men and women religious.
A particular word to the many youth of their same age who, unable to be present personally, will follow the event through the media: “We are all united in prayer!”
And now I salute you, dear pilgrims from Italy and other countries, in particular those from São Paulo and São João de Boa Vista, in Brazil; the “Giuseppe Denti” choir from Cremona; the bicycle pilgrims from Piumazzo to Rome, enriched by this effort of solidarity. I greet the youth of Valperga and Pertusio CanaveseTorino. Keep trying to live and not just spin, as you have written on your t-shirts.
I wish everyone a good Sunday. And please don’t forget to pray for me. Have a good lunch and see you soon!
[Translation by ZENIT]

Free Catholic Movie : St. Charbel : Wonderworker - Drama - #StCharbel - #Maronite

Charbel, The Movie is based on the life of a Lebanese saint who abandons everything in his life and dedicates his lifetime performing miracles and healing people. He was a monk that lived in the 19th century and is a well respected saint by both Christians and Muslims in Lebanon. The movie chronicles the entire life of the Saint, shown through a flashback after he climbs to the top of a mountain monastery, preparing for death. The movie has been praised by many critics for its gorgeous screenplay and important topic. It was produced by Ronald Eid, who admits that he feels his life has been changed by the saint. Production for the movie was started back in 2007 and required the help of Nabil Lebbos as director for the film.

For  Breaking News, INSPIRATIONAL STORIES AND FREE MOVIES LIKE http://facebook.com/catholicnewsworld 
 Throughout his journey, Saint Charbel turns his back on his worldly life and moves into the St. Maron Monastery. After receiving his ordination into priesthood, he moves on to live in seclusion in Mount Annaya. Devoting his time in prayer and all his time to Christ. It was through his time in seclusion and his constant dedication that he began to manifest miracles like the gift of healing and clairvoyance. If you are interested to know more about this remarkable saint, then this movie is one of the best introductions you can get.
More on LIFE of St. Charbel http://jceworld.blogspot.ca/2014/07/saint-july-24-saint-charbel-makhlouf.html
Novena Prayer to St. Charbel http://jceworld.blogspot.ca/2014/07/novena-to-st-charbel-miracle-prayer-to.html

Novena to St. Charbel : #Miracle #Prayer to Wonderworker - SHARE

Day One :Oh. Miraculous Saint Charbel, from whose immaculate body, which overpowers corruption, radiates the scent of heaven, come to my rescue and grant me from God the grace which I am in need of ( name the grace). Amen.
Oh, Saint Charbel pray for me.
Oh Lord, who was bestowed on Saint Charbel the grace of faith, I plead to you to grant me through his intercession that divine grace to live according to your commandments and Bible.
The glory is yours till the end. Amen.

FOR  PRAYERS, INSPIRATIONAL STORIES AND FREE MOVIES

Day Two :Oh, Saint Charbel, Martyr of monastic life, who experienced suffering, and whom Lord Jesus made of you a bright beacon, I resort to you and ask through your intercession the grace (name the grace). I confide in you. Amen.
Oh, Saint Charbel, vase of perfume, intercede for me.Oh, God of complete benevolence, who honored Saint Charbel by giving him the grace to perform miracles, have mercy on me and grant me what I ask from you through his intercession.
The Glory is yours till the end. Amen.
(once) Our Father, Hail Mary, and Glory to the father.
Day Three :
Oh, Saint Charbel, the amiable, who shines like a bright star in the church sky,brighten my way, and fortify my hope. From you I ask for the grace (name the grace). Ask for it from Jesus the crucified whom you perpetually worship. Amen.
Oh, Saint Charbel, the example of patience and silence, intercede for me.
Oh, Lord Jesus, who sanctified Saint Charbel and helped him to carry his cross, give me the courage to bear life's difficulties with patience and submission to your divine will through Saint Charbel's intercession, to you is gratefulness forever. Amen.
(Once) Our Father, Hail Mary, and glory be to the father.
 Day Four :
Oh Father, Saint Charbel, the affectionate, I resort to you. My confidence in you fills my heart. With the power of your intercession with God, I am waiting for the Grace which I ask from you (name the grace). Show me your affection once more.
Oh, Saint Charbel, garden of virtue, intercede for me.
Oh, God, you, who granted Saint Charbel the grace of your resemblance, grant me the help to grow in the Christian virtues and have mercy on me to be able to praise you till the end. Amen.
(Once) Our Father Hail Mary, and Glory to be the Father.
Day Five :
Oh, Saint Charbel, loved by God, enlighten me, help me and teach me how to please God. Hurry to my rescue. Oh affectionate Father; I beg of you to ask God for this grace (name the grace).
Oh, Saint Charbel, friend of the crucified, intercede for me.
Oh, God hear my demand through Saint Charbel's intercession. Save my poor heart and give me peace. Calm the troubles of my soul. Glory to you till the end.
(Once) Our Father, Hail Mary, and Glory be to the Father.

Day Six :Oh, Saint Charbel, all powerful intercessor, I ask you to fulfill the grace which I am in need of (name the grace). A single word from you to Jesus is enough to forgive me, to have mercy on me and to grant me my wish.
Oh, Saint Charbel, joy of heaven and earth, intercede for me.
Oh, God, who chose Saint Charbel to defend us before your divine power, grant me through his intercession this grace (name the grace) to glorify you with him till the end.
Amen.
(Once) Our Father, Hail Mary, and Glory be to the Father.
Day Seven : Oh, Saint Charbel, loved by everyone, helper of the needy; I have firm hope in your intercession before God. Fulfill this grace for me (name the grace).
Oh, Saint Charbel, a star that counsels the bewildered, intercede for me.
Oh, God, my numerous sins hinder your grace to reach me. Grant me the grace to repent. Answer me through Saint Charbel’s intercession. Return the joy to my sad heart and grant me my demand. You, the embodiment of graces, glory and gratefulness be to you.
(Once) Our Father, Hail Mary, and Glory be to the Father.
Day Eight :
Oh, Saint Charbel, whenever I see you kneeling down on the cane mat, fasting, abstaining and absorbed in calling God, my hope and my faith in you augment. I beg of you to help me to receive the grace that I am asking for (name the grace).
Oh, Saint Charbel, absorbed in God, intercede for me.
Oh, Jesus, the most peaceful, you who has raised your beloved Charbel to biblical perfection, I solemnly ask you to grant me the grace to spend the rest of my life according to your demand. I love you, oh God, my savior. Amen.
(Once) Our Father, Hail Mary, and Glory be to the Father.
Day Nine :
Oh, Father, Saint Charbel, here I am at the end of the Novena. My heart gets nourished when I speak to you. I have great hope that I will obtain from Jesus the grace I asked for through your intercession. I repent, and I promise that I will never ever fall into sin. I ask you to fulfill my demand (name the demand).
Oh, Saint Charbel, crowned with glory, intercede for me.
Oh, Lord, you listened to Saint Charbel’s prayers, and you fulfilled the grace of unison with you, have mercy on me in my moment of distress. Save me from malice which I cannot bear. Glory and gratefulness be to you till the end. Amen.
(Once) Our Father, Hail Mary, and Glory be to the Father.
More on LIFE of St. Charbel http://jceworld.blogspot.ca/2014/07/saint-july-24-saint-charbel-makhlouf.html
Free Movie Drama on St. Charbel http://jceworld.blogspot.ca/2014/07/free-catholic-movie-st-charbel.html

Saint July 24 : St. John Boste : Priest and Martyr


Priest and martyr, b. of good Catholic family at Dufton, in Westmoreland, about 1544; d. at Durham, 24 July, 1594. He studied at Queen's College, Oxford, 1569-72, became a Fellow, and was received into the Church at Brome, in Suffolk, in 1576. Resigning his Fellowship in 1580, he went to Reims, where he was ordained priest, 4 March, 1581, and in April was sent to England. He landed at Hartlepool and became a most zealous missioner, so that the persecutors made extraordinary efforts to capture him. At last, after many narrow escapes, he was taken to Waterhouses, the house of William Claxton, near Durham, betrayed by one Eglesfield [or Ecclesfield], 5 July, 1593. The place is still visited by Catholics. From Durham he was conveyed to London, showing himself throughout "resolute, bold, joyful, and pleasant", although terribly racked in the Tower. Sent back to Durham for the July Assizes, 1594, he behaved with undaunted courage and resolution, and induced his fellow-martyr, Bl. George Swalwell [or Swallowell], a convert minister, who had recanted through fear, to repent of his cowardice, absolving him publicly in court. He suffered at Dryburn, outside Durham. He recited the Angelus while mounting the ladder, and was executed with extraordinary brutality; for he was scarcely turned off the ladder when he was cut down, so that he stood on his feet, and in that posture was cruelly butchered alive. An account of his trial and execution was written by an eye-witness, Venerable Christopher Robinson, who suffered martyrdom shortly afterwards at Carlisle. Note: In 1970, John Boste was canonized by Pope Paul VI among the Forty Martyrs of England and Wales, whose joint feast day is kept on 25 October. Text shared from the Catholic Encyclopedia

Sunday Mass Online : Sun. July 24, 2016 - 17th Ord. Time - C

Seventeenth Sunday in Ordinary Time
Lectionary: 111


Reading 1GN 18:20-32

In those days, the LORD said: "The outcry against Sodom and Gomorrah is so great,
and their sin so grave,
that I must go down and see whether or not their actions
fully correspond to the cry against them that comes to me.
I mean to find out."

While Abraham's visitors walked on farther toward Sodom,
the LORD remained standing before Abraham.
Then Abraham drew nearer and said:
"Will you sweep away the innocent with the guilty?
Suppose there were fifty innocent people in the city;
would you wipe out the place, rather than spare it
for the sake of the fifty innocent people within it?
Far be it from you to do such a thing,
to make the innocent die with the guilty
so that the innocent and the guilty would be treated alike!
Should not the judge of all the world act with justice?"
The LORD replied,
"If I find fifty innocent people in the city of Sodom,
I will spare the whole place for their sake."
Abraham spoke up again:
"See how I am presuming to speak to my Lord,
though I am but dust and ashes!
What if there are five less than fifty innocent people?
Will you destroy the whole city because of those five?"
He answered, "I will not destroy it, if I find forty-five there."
But Abraham persisted, saying "What if only forty are found there?"
He replied, "I will forbear doing it for the sake of the forty."
Then Abraham said, "Let not my Lord grow impatient if I go on.
What if only thirty are found there?"
He replied, "I will forbear doing it if I can find but thirty there."
Still Abraham went on,
"Since I have thus dared to speak to my Lord,
what if there are no more than twenty?"
The LORD answered, "I will not destroy it, for the sake of the twenty."
But he still persisted:
"Please, let not my Lord grow angry if I speak up this last time.
What if there are at least ten there?"
He replied, "For the sake of those ten, I will not destroy it."

Responsorial PsalmPS 138:1-2, 2-3, 6-7, 7-8

R. (3a) Lord, on the day I called for help, you answered me.
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. Lord, on the day I called for help, you answered me.
Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called you answered me;
you built up strength within me.
R. Lord, on the day I called for help, you answered me.
The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Though I walk amid distress, you preserve me;
against the anger of my enemies you raise your hand.
R. Lord, on the day I called for help, you answered me.
Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.
R. Lord, on the day I called for help, you answered me.

Reading 2COL 2:12-14

Brothers and sisters:
You were buried with him in baptism,
in which you were also raised with him
through faith in the power of God,
who raised him from the dead.
And even when you were dead
in transgressions and the uncircumcision of your flesh,
he brought you to life along with him,
having forgiven us all our transgressions;
obliterating the bond against us, with its legal claims,
which was opposed to us,
he also removed it from our midst, nailing it to the cross.

AlleluiaROM 8:15BC

R. Alleluia, alleluia.
You have received a Spirit of adoption,
through which we cry, “Abba, Father.”
R. Alleluia, alleluia.

GospelLK 11:1-13

Jesus was praying in a certain place, and when he had finished,
one of his disciples said to him,
"Lord, teach us to pray just as John taught his disciples."
He said to them, "When you pray, say:
Father, hallowed be your name,
your kingdom come.
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us,
and do not subject us to the final test."

And he said to them, "Suppose one of you has a friend
to whom he goes at midnight and says,
'Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey
and I have nothing to offer him,'
and he says in reply from within,
'Do not bother me; the door has already been locked
and my children and I are already in bed.
I cannot get up to give you anything.'
I tell you,
if he does not get up to give the visitor the loaves
because of their friendship,
he will get up to give him whatever he needs
because of his persistence.

"And I tell you, ask and you will receive;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks, receives;
and the one who seeks, finds;
and to the one who knocks, the door will be opened.
What father among you would hand his son a snake
when he asks for a fish?
Or hand him a scorpion when he asks for an egg?
If you then, who are wicked,
know how to give good gifts to your children,
how much more will the Father in heaven
give the Holy Spirit to those who ask him?"