Sunday, November 6, 2016

Saint November 7 : St. Willibrord : Bishop : Patron of #Convulsions; #Epilepsy; #Netherlands

St. Willibrord

CONFESSOR, FIRST BISHOP OF UTRECHT
Feast: November 7
Information:
Feast Day:
November 7
Born:
658, Northumbria
Died:
November 7, 739
Major Shrine:
Echternach
Patron of:
convulsions; epilepsy; epileptics; Luxembourg; Netherlands

From his life, written by Alcuin, in two books, the one in prose, the other in verse, together with a homily, and an elegant poem in his honour. Also Bede, l. 5, Hist. c. 11, 12, and St. Boniface, ep. 97. See Batavia Sacra, p. 36, and Mabillon. Annal. Bened. t. 1, l. 18, sec. 4, and Acta Sanct. Ord. S. Bened. Sæc. 3, part 1, p. 601. Calmet, Hist. de Lorraine, t. 3, pr. et t. 1, app. Fabricius, Salutar. Luce Evang. c. 19, p. 442. A.D. 738.
ST. WILLIBRORD was born in the kingdom of Northumberland, towards the year 658, and placed by his virtuous parents, before he was seven years old, in the monastery of Rippon, which was at that time governed by St. Wilfrid, its founder. Wilgis, our saint’s father, retired also into a monastery, afterwards became a hermit, and in his old age founded and governed a small monastery between the ocean and the Humber. He is honoured among the saints in the monastery of Epternac, and in the English calendars. Alcuin has left us an account of his life Willibrord, by carrying the yoke of our Lord with fervour from his infancy, found it always easy and sweet, and the better to preserve the first fruits which he had gathered, made his monastic profession when he was very young. He had made great progress in virtue and sacred learning, when, out of a desire for further improvement, in the twentieth year of his age, he went over into Ireland, with the consent of his abbot and brethren, where he joined St. Egbert or Ecgbright, and the blessed Wigbert, who were gone thither before upon the same errand. In their company our saint spent twelve years in the study of the sacred sciences, and in the most fervent exercise of all virtues. Though his constitution was weak, in fervour and exactness, he outdid the most advanced; he was humble, modest, and of an easy obliging temper; and his whole conduct was regular and uniform. St. Egbert had long entertained an ardent desire of going to preach the gospel to the inhabitants of those unhappy countries, in which barbarism and idolatry still reigned without control, and he had chiefly Friesland or Lower Germany in his eye. But he was diverted from that apostolical design by persons of piety and authority, who engaged him to employ his zealous labours in the islands between Ireland and Scotland, in all which he settled the true manner of celebrating Easter; especially at Hij, where he died a little before Bede wrote his history. St. Egbert is honoured in the English Calendar on the 24th of April. Bede gives a most edifying account of his austere penance, devotion, zeal, and charity. His companion, the holy priest Wigbert, went in the mean time to Friesland; but after staying there two years came back without having met with any prospect of success. This disappointment did not discourage Egbert, and other zealous promoters of this mission; but excited them the more earnestly to solicit the divine mercy with prayers and tears in favour of so many souls, who were perishing eternally. Willibrord, who was then about thirty-one years of age, and had been ordained priest a year before, expressed a great desire to be allowed by his superiors to undertake this laborious and dangerous charge. St. Egbert, by the known zeal and great talents of our saint, and by his cheerfulness, which sufficiently showed him prepared to encounter all difficulties in the prosecution of such a work, doubted not but God had reserved to him the conversion of that nation, and encouraged him in this zealous design. St. Willibrord was joined by St. Swidbert and ten other English monks in this mission. 1 The Frisons, who had formerly occupied a large tract of country on the coasts of the German ocean, crossing the Rhine into Belgic Gaul, had possessed themselves of those provinces about the mouth of the Rhine, which the Catti, who were also originally Germans, then held. 1 Among all the German nations none maintained their liberty against the Romans, with greater success and courage, than the Frisons. Procopius tells us, 2 that some of them came into Britain with the English Saxons: and by their situation they were doubtless the most expert in maritime affairs. St. Ludger 3 mentions that Swidbert, and the rest of these zealous preachers, were desirous to carry the light of the faith to these people, because their ancestors sprang from them. St. Eligius, bishop of Noyon, had preached in part of Friesland, and St. Wilfrid had sown there the seeds of our holy faith in 678. But these seem to have been almost rooted out 4 before St. Willibrord’s arrival in 690 or 691. The authors of Batavia Sacra 5 doubt not but our twelve missionaries landed at Catwic upon the sea, which was at the mouth of the Rhine before it was blocked up with sands, and thither the English were accustomed to export corn, even from the north coasting part of their island; the British tower, as it was called, was built by the Romans at Catwic to defend this harbour. 6 This old channel was not entirely obstructed in 1050, as appears from the Chronicle of Woerden. 7 And Alcuin expressly says, that these missionaries landed at the mouth of the Rhine, and travelled thence to Utrecht, a town built by the Romans at the great passage over the Rhine; whence it was called Trajectum, afterwards Trecht, and lastly Utrecht, (from Outrecht, the Old Passage, and Ultrajectum, or Passage at the town Vulta,) to distinguish it from the ancient town of Maestricht or Passage over the Maese. Pepin of Herstal, or the Big, who was at that time duke of the French, and mayor of the king’s palace, and had lately conquered part of Friesland, received courteously St. Willibrord and his companions. But Willibrord set out for Rome, and cast himself at the feet of Pope Sergius, begging his apostolic blessing and authority to preach the gospel to idolatrous nations. The pope, charmed with his zeal and sanctity, granted him the most ample licenses for that purpose, and gave him a great quantity of relics for the consecration of churches. With this treasure the saint returned with all possible expedition to his province, considering the pressing necessities and dangers of so many souls which called for his compassion and relief. St. Swibert was taken from him and ordained bishop of the Borroctuarians, who seemed to have inhabited the territory of Berg, and the neighbouring country towards Cologne.
St. Willibrord, with his ten other companions, under the protection of Pepin, preached the gospel with wonderful success, in that part of Friesland that had been conquered by the French; so that after six years, Pepin, by the advice of his bishops, sent the saint to Rome, with strong letters of recommendation, that he might be ordained bishop. His humility made him endeavour that some other should be pitched upon for that dignity; but he was not heard. Pope Sergius, who still sat in St. Peter’s chair, received him with great marks of honour, changed his name into that of Clement, with great solemnity ordained him archbishop of the Frisons in St. Peter’s church, and gave him the pallium with authority to fix his see in what part of the country he should think most convenient. The holy man staid only fourteen days in Rome, being impatient to return to his flock, and regretting an hour’s absence from them, more than was necessary to procure them greater advantages. He came back to Utrecht the same year, 696, and chose that city for his residence, Pepin having bestowed on him the royal castle of Viltaburg, which, as Bede assures us, 8 was at Utrecht, though Cluverius will have it to have been the present Wiltenburg, three miles and a half from Utrecht; but this town itself was called Vulta, or the city of the Vultæ. 9 St. Willibrord built at Utrecht the church of our Saviour, in which he fixed his metropolitical see, says St. Boniface, 10 and that of St. Martin, though this latter he only restored, for it had been a church, but destroyed by the Pagans. 11 Heda and Beka think it had been built by king Dagobert, at the desire of St. Wilfrid. This latter church became afterwards the cathedral, and both were served by colleges of canons. The archbishop’s indefatigable application to the conversion of souls seemed to prove, that with the new obligation he had received at his consecration, of labouring to enlarge the kingdom of his Divine Master, he had acquired fresh strength and a considerable augmentation of his zeal. In the second year after his episcopal consecration, assisted by the liberality of Pepin, and the abbess Irmina, who is said to have been daughter of Dagobert II., he founded, in 698, the abbey of Epternac, in the diocess of Triers, and now in the duchy of Luxemburg, 12 which he governed to his death. Alcuin relates, that the nunnery of Horrea, of which Irmina was abbess, had been delivered from a pestilence by water, blessed by St. Willibrord, and by his saying mass in the church. Pepin of Herstal, before his death put away his concubine, Alpais, by whom he had Charles Martel, and was reconciled to his wife Plectrudis, and in his last will, which is signed by Plectrudis, he recommended to St. Willibrord, his nephews, (without any mention of his natural son Charles,) and bestowed on our saint the village of Swestram, now Susteren, in the duchy of Juliers, near the Mews, with which the holy man endowed a nunnery which he built there. 13 3 Pepin of Herstal died in December, 714. A little before his death, Charles Martel’s son, Pepin the Short, afterwards king of France, was born, and baptized by St. Willibrord, who on that occasion is related by Alcuin to have prophesied, that the child would surpass in glory all his ancestors. Charles Martel in a short time became mayor of the palace, and approved himself equally the first general and statesman of his age. In 723, he settled upon the monastery which St. Willibrord had erected at Utrecht to serve his cathedral, all the royal revenues belonging to his castle there. 14 Of this monastery St. Gregory was afterwards abbot; in succeeding times it was secularized. Several other donations of estates made by Charles Martel to several churches founded by our saint, may be seen in Miræus and others. By a charter, that prince conferred on him the royalties of the city of Utrecht with its dependencies and appurtenances. 15 By such establishments our saint sought to perpetuate the work of God. Not content to have planted the faith in the country which the French had conquered, he extended his labours into West-Friesland, which obeyed Radbod, prince or king of the Frisons, who continued an obstinate idolater; yet hindered not the saint’s preaching to his subjects, and he himself sometimes listened to him. The new apostle penetrated also into Denmark: but Ongend, (perhaps Biorn,) who then reigned there, a monster of cruelty rather than a man, was hardened in his malice, and his example had a great influence over his subjects. The man of God, however, for the first fruits of this country, purchased thirty young Danish boys, whom he instructed, baptized, and brought back with him. In his return he was driven by stress of weather upon the famous pagan island, called Fositeland, now Amelandt, on the coast of Friesland, six leagues from Leuwarden, to the north, a place then esteemed by the Danes and Frisons as most sacred in honour of the idol Fosite. It was looked upon as an unpardonable sacrilege, for any one to kill any living creature in that island, to eat of any thing that grew in it, or to draw water out of a spring there without observing the strictest silence. St. Willibrord, to undeceive the inhabitants, killed some of the beasts for his companions to eat, and baptized three persons in the fountain, pronouncing the words aloud. The idolaters expected to see them run mad or drop down dead: and seeing no such judgment befal them, could not determine whether this was to be attributed to the patience of their god, or to his want of power. They informed Radbod, who, transported with rage, ordered lots to be cast three times a day, for three days together, and the fate of the delinquents to be determined by them. God so directed it that the lot never fell upon Willibrord; but one of his company was sacrificed to the superstition of the people, and died a martyr for Jesus Christ. 4
The saint, upon leaving Amelandt, directed his course to Warckeren, one of the chief islands belonging to Zealand. His charity and patience made considerable conquests to the Christian religion there, and he established several churches. After the death of Radbod, which happened in 719, Willibrord was at full liberty to preach in every part of the country. He was joined in his apostolical labours, in 720, by St. Boniface, who spent three years in Friesland: then went into Germany. Bede says, when he wrote his history in 731, “Willibrord, surnamed Clement, is still living, venerable for his old age, having been bishop thirty-six years, and sighing after the rewards of the heavenly life, after many conflicts in the heavenly warfare.” 16 He was, says Alcuin, of a becoming stature, venerable in his aspect, comely in his person, graceful and always cheerful in his speech and countenance, wise in his counsel, unwearied in preaching and all apostolic functions, amidst which he was careful to nourish the interior life of his soul by assiduous prayer, singing of psalms, watching, and fasting. Alcuin, who wrote about fifty years after his death, assures us, that this apostle was endowed with the gift of miracles, and relates, that whilst he preached in the isle of Warckeren, where the towns of Flessingue and Middleburg are since built, going from village to village, he found in one of them a famous idol to which the people were offering their vows and sacrifices, and full of holy zeal threw it down, and broke it in pieces. In the mean time an idolater, who was the priest and guardian of the idol, gave him a blow on the head with his backsword, with which, nevertheless, the saint was not hurt: and he would not suffer the assassin to be touched, or prosecuted. But the unhappy man was soon after possessed with a devil, and lost his senses. By the tears, prayers, and zealous labours of this apostle and his colleagues, the faith was planted in most parts of Holland, Zealand, and all the remaining part of the Netherlands, whither St. Amand and St. Lebwin had never penetrated; and the Frisons, till then a rough and most barbarous people, were civilized, and became eminent for virtue, and the culture of arts and sciences. St. Wulfran, archbishop of Sens, and others, excited by the success of our saint’s missions, were ambitious to share in so great a work under his direction. St. Willibrord was exceedingly cautious in admitting persons to holy orders, fearing lest one unworthy or slothful minister should defeat by scandal, all the good which the divine mercy had begun for the salvation of many souls. It is also mentioned of him, that he was very strict and diligent in examining and preparing thoroughly those whom he admitted to baptism, dreading the condemnation which those incur, who, by sloth or facility, open a door to the profanation of our most tremendous mysteries. The schools which St. Willibrord left at Utrecht, were very famous. 17 Being at length quite broken with old age he resigned the administration of his diocess to a coadjutor whom he ordained bishop, 18 and in retirement prepared himself for eternity. He died, according to Pagi, in 739; according to Mabillon, in 740 or 741, and according to Mr. Smith, 19 in 745, some adhering to Alcuin, others to Bede, &c. St. Boniface says, that St. Willibrord spent fifty years in preaching the gospel, 20 which Mr. Smith dates from his episcopal consecration; Mabillon, 21 from his coming into Friesland: but others think these fifty years mean only thereabouts. For Alcuin says, he came into Friesland in the thirty-third year of his age, and lived eighty-one years; which account only allows him forty-eight years employed in preaching. But, if St. Boniface comprises the two years in which he preached in Ireland, and the Scottish islands, his Chronology agrees with Alcuin’s dates, and it follows that St. Willibrord died in 738: which is confirmed by the Chronicle of Epternac, compiled from the Necrology and manuscript registers of that monastery. Alcuin and Rabanus Maurus place his death on the 6th of November: but the Chronicle of Epternac, Usuard, Ado, and the Roman and Benedictin Martyrologies commemorate him on the 7th. He was buried, as he had desired, at his monastery of Epternac, and his relics are there enshrined at this day. The portative altar which he made use of for the celebration of the divine mysteries, in travelling through Friesland, Zealand, and Holland, is kept in the Benedictin abbey of our Lady ad martyres, at Triers. 22 St. Willibrord’s Testament in favour of his monastery of Epternac was published by F. Ch. Scribanius, S. J. in his Antwerp, by Miræus, 23 with notes by Boschart; and by Calmet, among the proofs of his History of Lorrain. 24 From Lives of the Saints by Butler

#PopeFrancis "...our every act of Christian love is ephemeral" #Angelus FULL TEXT + Video


Dear brothers and sisters, good morning!
A few days after the feasts of All Saints and All Souls Day, this Sunday’s Gospel invites us once again to reflect on the mystery of the resurrection of the dead. The Gospel (Lk 20.27-38) presents Jesus confronted with some Sadducees, who did not believe in resurrection, and conceived of the relationship with God as only in the dimension of earthly life. And then, to ridicule the resurrection and put Jesus in difficulty, they present him with a paradoxical and absurd case: a woman who had seven husbands, all brothers to one another, who died one after the other. And so the malicious question addressed to Jesus: ‘Now, at the resurrection, whose wife will that woman be? (v. 33)?
Jesus does not fall into the trap and reaffirms the truth of the resurrection, explaining that the existence after death will be different from that on Earth. He makes it clear to them that you cannot apply the categories of this world to the realities that go beyond and are larger than what we see in this life. For He says: “The children of this age marry and are given in marriage, but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage”(vv. 34-35). With these words, Jesus intends to explain that in this world, we live in temporary realities, that end; while instead, in the afterlife, after the resurrection, we will not have the death as a horizon and we will live everything, even human bonds, in the dimension of God, in a transfigured way. Even marriage, a sign and instrument of the love of God in this world, [will be] transformed into the light that will shine in the glorious Communion of Saints in heaven.
The “children of heaven and resurrection” are not a privileged few, but they are all men and all women, because the salvation brought by Jesus is for everyone. And the life of resurrection will be similar to that of the angels (cf. v. 36), that is, all immersed in the light of God, completely dedicated to His praise, in an eternity full of joy and peace. But be careful! The resurrection is not only the fact of resurrection after death, but it is a new kind of life that we experience in today already; It is victory over anything that we can already anticipate. The resurrection is the foundation of Christian faith and hope! If there were no reference to heaven and eternal life, Christianity would be reduced to ethics, a philosophy of life. Instead the message of the Christian faith comes from heaven, it is revealed by God and is beyond this world. To believe in the resurrection is essential, so that our every act of Christian love is ephemeral and an end in itself, and becomes a seed destined to bloom in the garden of God, and produces fruits of eternal life.
May the Virgin Mary, Queen of heaven and earth, confirm us in the hope of the resurrection, and help us to make fruitful, through good works, the Word of her Son, sown in our hearts.
[Original text: Italian] [Translation by Deborah Castellano Lubov]
After the Angelus:
Dear Brothers and Sisters,
On the occasion of today’s Jubilee of prisoners, I would like to make an appeal for the improvement of living conditions in prisons around the world, so that it fully respects the human dignity of detainees. In addition, I wish to reiterate the importance of reflecting on the need for criminal justice that is not only punitive, but is open to hope and the prospect of reinserting the offender into society. In a special way, I submit to the consideration of competent civil authorities of each country the opportunity to make, in this Holy Year of Mercy, an act of clemency towards those prisoners who will be considered eligible to benefit from this measure.
Two days ago, the Paris Agreement on the climate of the planet came into force. This breakthrough proves that humanity has the ability to work together for the protection of Creation (Laudato si‘ 13), to put the economy at the service of people and to build peace and justice. Then, tomorrow, in Marrakech, Morocco, a new session of a climate conference, aims to, along with other things, implement this agreement. I hope that awareness of our responsibility for the care of the common home guides this whole process.
Yesterday, in Shkodra, Albania, 38 martyrs were beatified: two bishops, many priests and religious, one seminarian and some lay people, [who were] victims of severe persecution of the atheist regime that dominated a long time in that country in the last century. They preferred to suffer imprisonment, torture and eventually death, in order to remain faithful to Christ and the Church. May their example help us find strength in the Lord who offers support in times of trouble, and inspires attitudes of kindness, forgiveness and peace.
I greet all of you pilgrims who have come from different countries: families, church groups, associations. In particular, I greet the faithful of Sydney and San Sebastián de los Reyes, the Centre Académico Romano Foundation and the Catholic Community in Venezuela in Italy; as well as groups of Adria-Rovigo, Mendrisio, Roccadaspide, Nova Siri, Pomigliano D’Arco and Picerno.
I wish you all a good Sunday. Please do not forget to pray for me. Good lunch and goodbye!
[Original text: Italian] [Translation by Deborah Castellano Lubov]

#ProLife St Mother Teresa to Hilary Clinton and America "I feel that the greatest destroyer of peace today is abortion" FULL Video - Text

In 1994 Mother Teresa delivered a  pro-life speech at the National Prayer Breakfast in front of the Clinton, the pro-abortion  then-President Bill Clinton, and Al and Tipper Gore. Perhaps, America and Hilary need to hear this message again today - Please SHARE!
Here is what she said: 
 But I feel that the greatest destroyer of peace today is abortion, because it is a war against the child, a direct killing of the innocent child, murder by the mother herself.
And if we accept that a mother can kill even her own child, how can we tell other people not to kill one another? How do we persuade a woman not to have an abortion? As always, we must persuade her with love and we remind ourselves that love means to be willing to give until it hurts. Jesus gave even His life to love us. So, the mother who is thinking of abortion, should be helped to love, that is, to give until it hurts her plans, or her free time, to respect the life of her child. The father of that child, whoever he is, must also give until it hurts. By abortion, the mother does not learn to love, but kills even her own child to solve her problems. And, by abortion, the father is told that he does not have to take any responsibility at all for the child he has brought into the world. That father is likely to put other women into the same trouble. So abortion just leads to more abortion.
Any country that accepts abortion is not teaching its people to love, but to use any violence to get what they want. This is why the greatest destroyer of love and peace is abortion.
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There was silence and then applause spread throughout the room. However, not everyone applauded. the president and first lady, Clintons were silent.

#PopeFrancis "Mercy, as the expression of God’s love, is something we need to think about..." FULL TEXT - Homily - Mass Video


(Vatican Radio) Pope Francis on Sunday celebrated Mass for the Jubilee of Prisoners in St Peter's Basilica, telling those present, "by learning from past mistakes, you can open a new chapter of your lives." 
Below is the English translation of the Pope's homily
 The message that God’s word wants to bring us today is surely that of hope.
One of the seven brothers condemned to death by King Antiochus Epiphanes speaks of “the hope God gives of being raised again by him” (2 Macc 7:14).  These words demonstrate the faith of those martyrs who, despite suffering and torture, were steadfast in looking to the future.  Theirs was a faith that, in acknowledging God as the source of their hope, reflected the desire to attain a new life.
In the Gospel, we have heard how Jesus, with a simple yet complete answer, demolishes the banal casuistry that the Sadducees had set before him.  His response – “He is not God of the dead, but of the living; for all live to him” (Lk 20:38) – reveals the true face of God, who desires only life for all his children.  The hope of being born to a new life, then, is what we must make our own, if we are to be faithful to the teaching of Jesus.
Hope is a gift of God.  It is placed deep within each human heart in order to shed light on this life, so often troubled and clouded by so many situations that bring sadness and pain.  We need to nourish the roots of our hope so that they can bear fruit; primarily, the certainty of God’s closeness and compassion, despite whatever evil we have done.  There is no corner of our heart that cannot be touched by God’s love.  Whenever someone makes a mistake, the Father’s mercy is all the more present, awakening repentance, forgiveness and reconciliation.
Today we celebrate the Jubilee of Mercy for you and with you, our brothers and sisters who are imprisoned.  Mercy, as the expression of God’s love, is something we need to think about more deeply.  Certainly, breaking the law involves paying the price, and losing one’s freedom is the worst part of serving time, because it affects us so deeply.  All the same, hope must not falter.  Paying for the wrong we have done is one thing, but another thing entirely is the “breath” of hope, which cannot be stifled by anyone or anything.  Our heart always yearns for goodness.  We are in debt to the mercy that
In his Letter to the Romans, the Apostle Paul speaks of God as “the God of hope” (15:13).  Paul almost seems to tell us that God too hopes.  While this may seem paradoxical, it is true: God hopes!  His mercy gives him no rest. He is like that Father in the parable, who keeps hoping for the return of his son who has fallen by the wayside (Lk 15:11-32).  God does not rest until he finds the sheep that was lost (Lk 15:5).  So if God hopes, then no one should lose hope.  For hope is the strength to keep moving forward.  It is the power to press on towards the future and a changed life.  It is the incentive to look to tomorrow, so that the love we have known, for all our failings, can show us a new path.  In a word, hope is the proof, lying deep in our hearts, of the power of God’s mercy.  That mercy invites us to keep looking ahead and to overcome our attachment to evil and sin through faith and abandonment in him. 
Dear friends, today is your Jubilee!  Today, in God’s sight, may your hope be kindled anew.  A Jubilee always brings with it a proclamation of freedom (Lev 25:39-46).  It does not depend on me to grant this, but the Church’s duty, one she cannot renounce, is to awaken within you the desire for true freedom.  Sometimes, a certain hypocrisy leads to people considering you only as wrongdoers, for whom prison is the sole answer.  We don’t think about the possibility that people can change their lives; we put little trust in rehabilitation.  But in this way we forget that we are all sinners and often, without being aware of it, we too are prisoners.  At times we are locked up within our own prejudices or enslaved to the idols of a false sense of wellbeing.  At times we get stuck in our own ideologies or absolutize the laws of the market even as they crush other people.  At such times, we imprison ourselves behind the walls of individualism and self-sufficiency, deprived of the truth that sets us free.  Pointing the finger against someone who has made mistakes cannot become an alibi for concealing our own contradictions.  
We know that in God’s eyes no one can consider himself just (cf. Rom 2:1-11).  But no one can live without the certainty of finding forgiveness!  The repentant thief, crucified at Jesus’ side, accompanied him into paradise (cf. Lk 23:43).  So may none of you allow yourselves to be held captive by the past!  True enough, even if we wanted to, we can never rewrite the past.  But the history that starts today, and looks to the future, has yet to be written, by the grace of God and your personal responsibility.  By learning from past mistakes, you can open a new chapter of your lives.  Let us never yield to the temptation of thinking that we cannot be forgiven.  Whatever our hearts may accuse us of, small or great, “God is greater than our hearts” (1 Jn 3:20).  We need but entrust ourselves to his mercy.
Faith, even when it is as tiny as a grain of mustard seed, can move mountains (cf. Mt 17:20).  How many times has the power of faith enabled us to utter the word pardon in humanly impossible situations.  People who have suffered violence and abuse, either themselves, or in the person of their loved ones, or their property…  there are some wounds that only God’s power, his mercy, can heal.  But when violence is met with forgiveness, even the hearts of those who have done wrong can be conquered by the love that triumphs over every form of evil.  In this way, among the victims and among those who wronged them, God raises up true witnesses and workers of mercy.
Today we venerate the Blessed Virgin Mary in this statue, which represents her as a Mother who holds Jesus in her arms, together with a broken chain; it is the chain of slavery and imprisonment.  May Our Lady look upon each of you with a Mother’s love.  May she intercede for you, so that your hearts can experience the power of hope for a new life, one worthy of being lived in complete freedom and in service to your neighbour.

Sunday Mass Online : Sun. November 6, 2016 - Readings and Video - 32nd Ord. Time - C


Thirty-second Sunday in Ordinary Time
Lectionary: 156


Reading 12 MC 7:1-2, 9-14

It happened that seven brothers with their mother were arrested
and tortured with whips and scourges by the king,
to force them to eat pork in violation of God's law.
One of the brothers, speaking for the others, said:
“What do you expect to achieve by questioning us?
We are ready to die rather than transgress the laws of our ancestors.”

At the point of death he said:
“You accursed fiend, you are depriving us of this present life,
but the King of the world will raise us up to live again forever.
It is for his laws that we are dying.”

After him the third suffered their cruel sport.
He put out his tongue at once when told to do so,
and bravely held out his hands, as he spoke these noble words:
“It was from Heaven that I received these;
for the sake of his laws I disdain them;
from him I hope to receive them again.”
Even the king and his attendants marveled at the young man's courage,
because he regarded his sufferings as nothing.

After he had died,
they tortured and maltreated the fourth brother in the same way.
When he was near death, he said,
“It is my choice to die at the hands of men
with the hope God gives of being raised up by him;
but for you, there will be no resurrection to life.”

Responsorial PsalmPS 17:1, 5-6, 8, 15

R. (15b) Lord, when your glory appears, my joy will be full.
Hear, O LORD, a just suit;
attend to my outcry;
hearken to my prayer from lips without deceit.
R. Lord, when your glory appears, my joy will be full.
My steps have been steadfast in your paths,
my feet have not faltered.
I call upon you, for you will answer me, O God;
incline your ear to me; hear my word.
R. Lord, when your glory appears, my joy will be full.
Keep me as the apple of your eye,
hide me in the shadow of your wings.
But I in justice shall behold your face;
on waking I shall be content in your presence.
R. Lord, when your glory appears, my joy will be full.

Reading 22 THES 2:16-3:5

Brothers and sisters:
May our Lord Jesus Christ himself and God our Father,
who has loved us and given us everlasting encouragement
and good hope through his grace,
encourage your hearts and strengthen them in every good deed
and word.

Finally, brothers and sisters, pray for us,
so that the word of the Lord may speed forward and be glorified,
as it did among you,
and that we may be delivered from perverse and wicked people,
for not all have faith.
But the Lord is faithful;
he will strengthen you and guard you from the evil one.
We are confident of you in the Lord that what we instruct you,
you are doing and will continue to do.
May the Lord direct your hearts to the love of God
and to the endurance of Christ.

AlleluiaREV 1:5A, 6B

R. Alleluia, alleluia.
Jesus Christ is the firstborn of the dead;
to him be glory and power, forever and ever.
R. Alleluia, alleluia.

GospelLK 20:27-38

Some Sadducees, those who deny that there is a resurrection,
came forward and put this question to Jesus, saying,
“Teacher, Moses wrote for us,
If someone's brother dies leaving a wife but no child,
his brother must take the wife
and raise up descendants for his brother.

Now there were seven brothers;
the first married a woman but died childless.
Then the second and the third married her,
and likewise all the seven died childless.
Finally the woman also died.
Now at the resurrection whose wife will that woman be?
For all seven had been married to her.”
Jesus said to them,
“The children of this age marry and remarry;
but those who are deemed worthy to attain to the coming age
and to the resurrection of the dead
neither marry nor are given in marriage.
They can no longer die,
for they are like angels;
and they are the children of God
because they are the ones who will rise.
That the dead will rise
even Moses made known in the passage about the bush,
when he called out ‘Lord,’
the God of Abraham, the God of Isaac, and the God of Jacob;
and he is not God of the dead, but of the living,
for to him all are alive.”

OrLK 20:27, 34-38

Some Sadducees, those who deny that there is a resurrection,
came forward.

Jesus said to them,
“The children of this age marry and remarry;
but those who are deemed worthy to attain to the coming age
and to the resurrection of the dead
neither marry nor are given in marriage.
They can no longer die,
for they are like angels;
and they are the children of God
because they are the ones who will rise.
That the dead will rise
even Moses made known in the passage about the bush,
when he called out ‘Lord,’
the God of Abraham, the God of Isaac, and the God of Jacob;
and he is not God of the dead, but of the living,
for to him all are alive.”