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Tuesday, July 31, 2018

Pope Francis at Mass with Altar Servers "God’s glory is the needle of our moral compass." FULL Official Homily with Mass Video


“Do everything for the glory of God” (1 Cor 10:31).  So Saint Paul told us in the reading we just heard.  To give glory to God in everything we do: that is the ultimate criterion for all our words and actions.  It sums up what it means to be a friend of Jesus.  It shows us the way when we are unsure about the right thing to do.  It helps us recognize God’s voice speaking in the depths of our conscience so that we can know his will.  God’s glory is the needle of our moral compass.
Saint Paul also gives us another criterion: “Try to please everyone in everything, so that they may be saved.  All of us are God’s children; we all have the same desires, hopes and aspirations.  When some of us grow discouraged, the rest of us should try to brighten their day and cheer them up.  This helps all of us to remain friends and to show the love of God and the joy of faith in our everyday lives.  If we keep doing this, it will help our brothers and sisters to come to know Jesus, our one Saviour and the hope of the world.
Maybe you are wondering: “Can I do this?  Isn’t it too much for me?”  Certainly, it is a great mission, but it is not impossible.  Once again, Saint Paul encourages us: “Be imitators of me, as I am of Christ”.  We can carry out this mission by imitating Jesus, like the apostle Paul and all the saints.  Let us look to the saints.  They are the living Gospel, because they translated the message of Christ in their own lives.  Today is the feast of Saint Ignatius of Loyola.  As a young soldier, he was concerned with his own glory yet, in good time, he was attracted by the glory of God, and there he discovered the heart and meaning of life itself.  So let us imitate the saints.  Let everything we do be for God’s glory and the salvation of our brothers and sisters.  But be attentive and remember: follow the saints on this path.  On this path of holiness there is no room for the lazy.  Thank you! (Source: Vatican.va)
SEE ALSO: http://www.catholicnewsworld.com/2018/07/wow-pope-francis-to-60-000-altar.html

Wow Pope Francis to 60, 000 Altar Servers "Faith is essential....faith is like the air we breathe." FULL Official Text with Video

MEETING OF HIS HOLINESS POPE FRANCIS
WITH THE PARTICIPANTS IN THE
XII INTERNATIONAL PILGRIMAGE OF ALTAR SERVERS
St Peter's Square
Tuesday, 31 July 2018
[Multimedia]


Address of His Holiness Pope Francis
Questions from young people and answers from Pope Francis

Dear Servers, Good evening!
I am happy to see you in such great numbers here in Saint Peter’s Square, adorned with your colourful banners.  I’ve already also had the joy of seeing you at midday, and in this heat: you are brave! Well done! Thank you very much for giving me the emblems of your pilgrimage!  I am a pilgrim with you.  You have come from many countries throughout the world, yet all of us are united by our faith in Jesus Christ.  We are journeying together with him who is our peace.  I thank your President, Bishop Nemet, for his kind greeting on your behalf.  He asked me to encourage you, he said: “Ermutigen Sie sie, Heiliger Vater!”  I must encourage you.  I therefore hand over to you, so that you can ask the questions.


POPE RESPONDS TO YOUNG PEOPLE’S QUESTIONS

[The first question is in French]
Pope Francis:
Thank you!  You put it very well: peace and Holy Mass go together.  Just before the sign of peace, we ask the Lord to grant peace and unity to the Church community.  Peace is his gift; it transforms us, so that, as members of Jesus’ body, we can share in his sentiments, think as he thinks – the same sentiments as Jesus, and think as Jesus thinks! – love as he loves.  And this brings peace. At the end of Mass, we are sent forth with the words: “Go in peace”, that is: take peace with you in order to give it to others, give it through your life, your smile, your works of charity.   Concrete commitment to peace is proof of the fact that we are truly Christ’s disciples.  Making peace begins with little things. For example, at home after a quarrel, do I go off by myself – let me ask you – and act hurt, or do I make an effort to go back and reach out?  Do I know how to make peace with small gestures?  Am I willing to ask myself in every situation: “What would Jesus do in my place?”  If we can do this, if we really put it into practice, we will bring Christ’s peace to our everyday lives.  Then we will be peacemakers and channels of God’s peace.  Thank you.
[The second question is in Portuguese]
Pope Francis:
In a real way, as altar servers, you share in the experience of Martha and Mary.  It would be wonderful if, alongside your service to the liturgy, you could become more involved in the life of your parish and also spend some time in silence in the Lord’s presence: both of these.  In this interplay of action and contemplation, we come to realize God’s plan for us.  We see the talents and interests God has given us and how best to develop them.  Even more importantly, we place ourselves humbly before God, just as we are: as we are, without masks, just as we are, before God, with our good qualities and our limitations, and ask him how we can best serve him and our neighbour.  Don’t be afraid to ask for a word of helpful advice when you are wondering how to serve God and all those people throughout the world who need our help.  Remember: the more you give yourself to others, the more you will get back in personal fulfilment and true happiness!  Thank you.
[The third question is in English]
Pope Francis:
Even now, as young people, you can be apostles, capable of drawing others to Jesus.  This will happen if you are full of enthusiasm for him, for Jesus, if you have encountered him, if you have come to know him personally, and been yourselves “won over” by him.  So here is what I would I say.  Try to know and love the Lord Jesus more and more – I want to repeat this: try to know and love the Lord more and more, encountering him in prayer, at Mass, in the reading of the Gospel, in the faces of the lowly and the poor.  Try also to be friends, with no strings attached, to all those around you, so that a ray of Jesus’ light can shine on them through your own heart in love with him.  Dear young people, there is no need for lots of words; more important are your actions, your closeness, your desire to serve, your silent gaze before the Blessed Sacrament.  Young people – and everyone else for that matter – need friends who can give a good example, who are ready to act without expecting anything in return.  In this way, you will also help others to see how beautiful is the community of believers, because the Lord dwells in its midst.  And to see how beautiful it is to be part of the family of the Church.  Thank you.
[The fourth question is in German]
Pope Francis:
Faith is essential; faith gives me life.  I would say that faith is like the air we breathe.  We don’t think, with every breath we take, how necessary air is, but when it isn’t there, or it isn’t clean, we realize right away how important it is!  Faith helps us to grasp the meaning of life: that there is Someone who loves us infinitely and that that Someone is God.  He infinitely loves me.  We can recognize God as our Creator and our Saviour; we can love God and accept that our life is his gift.  God wants to enter into a living relationship with us.  He wants to build relationships, and we are called to do the same.  A person cannot believe in God and then think that he or she is an only child!  The only Child God has is Jesus.  An only child, because he is God.  But among men, there is no such thing as an only child of God.  Reflect on this!  All of us are children of God.  We are called to make up God’s family, the Church, the community of brothers and sisters in Christ.  As Saint Paul says (Eph 2:19), we are “members of the household of God”.  And in this family of the Church, the Lord nourishes his sons and daughters with his word and with his sacraments.  Thank you.
[The fifth question is in Hungarian]
Pope Francis:
Yes, it does take effort to keep doing good and to become saints…  You know, the path to holiness is not for the lazy: it requires effort.  I see that you servers are committed to taking this path.  The Lord Jesus gave us a simple plan for advancing in the way of holiness: the commandment of love of God and of neighbour.  Let us make an effort to deepen our friendship with God, to be grateful for his love and to want to serve him in all things.  In this way, we cannot help but share the gift of his love with others.  To make the commandment of love all the more concrete, Jesus gave us the works of mercy.  I would like to ask who among you knows the works of mercy.  I am sure that your bishops have taught them to you.  But you, do you know them well, the works of mercy?  If you don’t know them, how can you practice them? This is important: the works of mercy.   They are demanding, yet within the reach of all.  To practice a work of mercy, it is not necessary to go to university and get a degree.  All of us can practice the works of mercy.  They are within everyone’s reach.  We have only to start asking ourselves: “What can I do today to meet the needs of my neighbour”, of this neighbour: my brothers and sisters, my dad, my mum, my grandparents, my friends, the poor, the sick…; just one of them each day.  What can I do to meet the needs of my neighbour?  It makes no difference whether it is a friend or a stranger, a countryman or a foreigner: he or she is my neighbour.  Believe me, by doing this, you can become real saints, men and woman who transform the world by living the love of Christ.  It is true, it is not easy, it requires effort.  Yet remember, I repeat it: the path to holiness is not for the lazy.

#Novena to St. Ignatius of Loyola - SHARE - Special Prayers for #Peace

NOVENA PRAYER TO ST IGNATIUS FOR JOY AND PEACE FIRST DAY:
Shared from Prayers for reparation:
Dear St Ignatius, while suffering the pain of a broken leg and waiting to recover your health, you began to think seriously about life. Then you began to discover what it is that brings true peace and joy to the human heart. You discovered that it is in the teachings of Jesus, His example of life and in the manner of living of the saints that we are able to find joy and peace. I also am looking for peace and joy in my life. Ask God to help me discover what His will is for me in order to have peace and joy in my life. Ask God to help me walk on the road of Jesus and find there the happiness my heart desires.

Breaking News, Inspiration, FREE Movies and Novena Prayers



- Think over this prayer. Ask for the grace you desire.
– If possible, read John 10:10.
– Pray the Our-Father.
St Ignatius of Loyola, pray for us.
FINAL PRAYER (pray every day):
Together with St Ignatius of Loyola, we ask you, Lord, that all our thoughts and actions, desires and all our being and doing be purely directed to Your greater glory and to the service of our brothers and sisters. Amen.
SECOND DAY:
Dear St Ignatius, you experienced a strong desire to imitate the example of the lives of the saints. You did penance for your sins, like the saints did. You asked for God’s forgiveness, trusting in His great mercy. Ask God to help me to do penance for my sins. Ask God to help me trust in His mercy and never fall into despair. St Ignatius, pray for us.
- Think over this prayer. Ask for the grace you desire.
– If possible, read Luke 18:9-14.
– Pray the Hail-Mary.
St Ignatius of Loyola, pray for us.
Final prayer.
THIRD DAY:
Dear St Ignatius, during your search for peace and joy, you obtained from God the grace to pray a lot and to live in great union with God. I also feel inside me the thirst for peace and joy that God, my Creator, placed in my heart. Ask God to teach me the art of prayer. Ask for the grace to live united with God on the road of Jesus and to be able to spend some time praying every day.
- Think over this prayer. Ask for the grace you desire.
– If possible, read Luke 11:9-13.
– Pray the Hail-Mary.
St Ignatius of Loyola, pray for us.
Final prayer.
FOURTH DAY:
Dear St Ignatius, you understood that we are created to serve God, to love Him with all our heart and to love our neighbour as ourselves. You discovered that everything that exists in the world was created to help us fulfil these two commandments of love. Ask God that I may obtain the grace to know how to treat people and the things of this world in such a way that I may always grow in the love of God and neighbour.
- Think over this prayer. Ask for the grace you desire.
– If possible, read Mark 12:28-31.
– Pray the Hail-Holy-Queen.
St Ignatius of Loyola, pray for us.
Final prayer.
FIFTH DAY:
Dear St Ignatius, we know that you felt great joy in adoring the Most Holy Trinity. We know that you believed in God as a community of three Divine Persons, Father, Son and Holy Spirit, who are always working for the good of humanity. Ask God that I may obtain the grace of understanding that God is a community of Divine Persons who work together for our salvation. Obtain from God the grace for me to live in community with my brothers and sisters. Ask that the communities of the Church may know how to work for the salvation of the world and for the liberation of all the people.
- Think over this prayer. Ask for the grace you desire.
– If possible, read John 5:17.
– Pray the Creed.
St Ignatius of Loyola, pray for us.
Final prayer.
SIXTH DAY:
Dear St Ignatius, you had a great knowledge of Jesus Christ and you were a personal friend of His. You realised that God the Father called you to be a collaborator in the work of Jesus, His Son, and in the service of the salvation of the world. Ask God to give me the grace to know well Jesus Christ and to become His companion in the work of evangelizing the persons in His life of society.
- Think over this prayer. Ask for the grace you desire.
– If possible, read Matthew 11:27.
– Say a spontaneous prayer to Jesus Christ.
St Ignatius of Loyola, pray for us.
Final prayer.
SEVENTH DAY:
Dear St Ignatius, contemplating the life of Jesus, you received the grace of understanding in practice what it means to firmly follow Christ, poor and humble, on the road to God in spite of persecution. You understood that the ambition of riches and the desire of having honours leads to pride. Ask God to help me understand this also so that I may have a poor, meek and humble heart to love God and neighbour.
- Think over this prayer. Ask for the grace you desire.
– If possible, read Matthew 11:29.
– Pray the Our-Father.
St Ignatius of Loyola, pray for us.
Final prayer.
EIGHTH DAY:
Dear St Ignatius, many times you contemplated the glory of the risen Jesus and rejoiced with His victory over death and sin. This strengthened your life of faith. Ask God to grant me the grace to rejoice with His risen and victorious Son. Increase in all Christians hope for the complete liberation that God promised His people.
- Think over this prayer. Ask for the grace you desire.
– If possible, read John 20:19-20.
– Pray the Hail-Holy-Queen.
St Ignatius of Loyola, pray for us.
Final prayer.
NINTH DAY:
Dear St Ignatius, ask God to help me pray with sincere faith this prayer you used to pray:

“Take, Lord, and receive all my liberty, my memory, also my understanding and all my will. Everything I have and possess You have given me with love. All the gifts You have given me I gratefully return to You. Do with them, Lord, whatever You will. Give me only Your love and Your grace. This is enough for me, and nothing more will I ask. Amen.”

Today's Mass Readings and Video : Tuesday July 31, 2018 - #Eucharist


Memorial of Saint Ignatius of Loyola, Priest
Lectionary: 402

Reading 1JER 14:17-22

Let my eyes stream with tears
day and night, without rest,
Over the great destruction which overwhelms
the virgin daughter of my people,
over her incurable wound.
If I walk out into the field,
look! those slain by the sword;
If I enter the city,
look! those consumed by hunger.
Even the prophet and the priest
forage in a land they know not.

Have you cast Judah off completely?
Is Zion loathsome to you?
Why have you struck us a blow
that cannot be healed?
We wait for peace, to no avail;
for a time of healing, but terror comes instead.
We recognize, O LORD, our wickedness,
the guilt of our fathers;
that we have sinned against you.
For your name's sake spurn us not,
disgrace not the throne of your glory;
remember your covenant with us, and break it not.
Among the nations' idols is there any that gives rain?
Or can the mere heavens send showers?
Is it not you alone, O LORD,
our God, to whom we look?
You alone have done all these things.

Responsorial PsalmPS 79:8, 9, 11 AND 13

R. (9) For the glory of your name, O Lord, deliver us.
Remember not against us the iniquities of the past;
may your compassion quickly come to us,
for we are brought very low.
R. For the glory of your name, O Lord, deliver us.
Help us, O God our savior,
because of the glory of your name;
Deliver us and pardon our sins
for your name's sake.
R. For the glory of your name, O Lord, deliver us.
Let the prisoners' sighing come before you;
with your great power free those doomed to death.
Then we, your people and the sheep of your pasture,
will give thanks to you forever;
through all generations we will declare your praise.
R. For the glory of your name, O Lord, deliver us.

Alleluia 

R. Alleluia, alleluia.
The seed is the word of God, Christ is the sower;
all who come to him will live for ever.
R. Alleluia, alleluia.

GospelMT 13:36-43

Jesus dismissed the crowds and went into the house.
His disciples approached him and said,
"Explain to us the parable of the weeds in the field."
He said in reply, "He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the Kingdom.
The weeds are the children of the Evil One,
and the enemy who sows them is the Devil.
The harvest is the end of the age, and the harvesters are angels.
Just as weeds are collected and burned up with fire,
so will it be at the end of the age.
The Son of Man will send his angels,
and they will collect out of his Kingdom
all who cause others to sin and all evildoers.
They will throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun
in the Kingdom of their Father.
Whoever has ears ought to hear."

Monday, July 30, 2018

Saint July 31 : St. Ignatius of Loyola : Founder of #Jesuits : Patron of #Soldiers

FOUNDER OF THE SOCIETY OF JESUS

Born:
December 24, 1491, Loyola (Azpeitia), Basque province of Guipúzcoa, Spain
Died:
July 31, 1556, Rome
Canonized:
March 12, 1622, Rome by Pope Gregory XV
Patron of:
provinces of Vizcaya (Biscay) & Gipuzkoa, Spain, Military Ordinariate of the Philippines, Society of Jesus, soldiers.
Youngest son of Don Beltrán Yañez de Oñez y Loyola and Marina Saenz de Lieona y Balda (the name López de Recalde, though accepted by the Bollandist Father Pien, is a copyist's blunder), b. in 1491 at the castle of Loyola above Azpeitia in Guipuscoa; d. at Rome, 31 July, 1556. 
The family arms are: per pale, or, seven bends gules (?vert) for Oñez; argent, pot and chain sable between two grey wolves rampant, for Loyola. The saint was baptized Inigo, after St. Enecus (Innicus), Abbot of Oña: the name Ignatius was assumed in later years, while he was residing in Rome. For the saint's genealogy, see Perez (op. cit. below, 131); Michel (op. cit. below, II, 383); Polanco (Chronicon, I, 51646). For the date of birth cfr. Astráin, I, 3 S.
I. Conversion (1491-1521) At an early age he was made a cleric. We do not know when, or why he was released from clerical obligations. He was brought up in the household of Juan Velásquez de Cuellar, contador mayor to Ferdinand and Isabella, and in his suite probably attended the court from time to time, though not in the royal service. This was perhaps the time of his greatest dissipation and laxity. He was affected and extravagant about his hair and dress, consumed with the desire of winning glory, and would seem to have been sometimes involved in those darker intrigues, for which handsome young courtiers too often think themselves licensed. How far he went on the downward course is still unproved. The balance of evidence tends to show that his own subsequent humble confessions of having been a great sinner should not be treated as pious exaggerations. But we have no details, not even definite charges. In 1517 a change for the better seems to have taken place; Velásquez died and Ignatius took service in the army. The turning-point of his life came in 1521. While the French were besieging the citadel of Pampeluna, a cannon ball, passing between Ignatius' legs, tore open the left calf. and broke the right shin (Whit-Tuesday, 20 May, 1521). With his fall the garrison lost heart and surrendered, but he was well treated by the French and carried on a litter to Loyola, where his leg had to be rebroken and reset, and afterwards a protruding end of the bone was sawn off, and the limb, having been shortened by clumsy setting, was stretched out by weights. All these pains were undergone voluntarily, without uttering a cry or submitting to be bound. But the pain and weakness which followed were so great that the patient began to fail and sink. On the eve of Sts. Peter and Paul, however, a turn for the better took place, and he threw off his fever.
So far Ignatius had shown none but the ordinary virtues of the Spanish officer. His dangers and sufferings has doubtless done much to purge his soul, but there was no idea yet of remodelling his life on any higher ideals. Then, in order to divert the weary hours of convalescence, he asked for the romances of chivalry, his favourite reading, but there were none in the castle, and instead they brought him the lives of Christ and of the saints, and he read them in the same quasi-competitive spirit with which he read the achievements of knights and warriors. "Suppose I were to rival this saint in fasting, that one in endurance, that other in pilgrimages." He would then wander off into thoughts of chivalry, and service to fair ladies, especially to one of high rank, whose name is unknown. Then all of a sudden, he became conscious that the after-effect of these dreams was to make him dry and dissatisfied, while the ideas of falling into rank among the saints braced and strengthened him, and left him full of joy and peace. Next it dawned on him that the former ideas were of the world, the latter God-sent; finally, worldly thoughts began to lose their hold, while heavenly ones grew clearer and dearer. One night as he lay awake, pondering these new lights, "he saw clearly", so says his autobiography, "the image of Our Lady with the Holy Child Jesus", at whose sight for a notable time he felt a reassuring sweetness, which eventually left him with such a loathing of his past sins, and especially for those of the flesh, that every unclean imagination seemed blotted out from his soul, and never again was there the least consent to any carnal thought. His conversion was now complete. Everyone noticed that he would speak of nothing but spiritual things, and his elder brother begged him not to take any rash or extreme resolution, which might compromise the honour of their family.
II. Spiritual Formation (1522-24)
When Ignatius left Loyola he had no definite plans for the future, except that he wished to rival all the saints had done in the way of penance. His first care was to make a general confession at the famous sanctuary of Montserrat, where, after three days of self-examination, and carefully noting his sins, he confessed, gave to the poor the rich clothes in which he had come, and put on garment of sack-cloth reaching to his feet. His sword and dagger he suspended at Our Lady's altar, and passed the night watching before them. Next morning, the feast of the Annunciation, 1522, after Communion, he left the sanctuary, not knowing whither he went. But he soon fell in with a kind woman, Iñes Pascual, who showed him a cavern near the neighbouring town of Manresa, where he might retire for prayer, austerities, and contemplation, while he lived on alms. But here, instead of obtaining greater peace, he was consumed with the most troublesome scruples. Had he confessed this sin? Had he omitted that circumstance? At one time he was violently tempted to end his miseries by suicide, on which he resolved neither to eat nor to drink (unless his life was in danger), until God granted him the peace which he desired, and so he continued until his confessor stopped him at the end of the week. At last, however, he triumphed over all obstacles, and then abounded in wonderful graces and visions. It was at this time, too, that he began to make notes of his spiritual experiences, notes which grew into the little book of "The Spiritual Exercises". God also afflicted him with severe sicknesses, when he was looked after by friends in the public hospital; for many felt drawn towards him, and he requited their many kind offices by teaching them how to pray and instructing them in spiritual matters. Having recovered health, and acquired sufficient experience to guide him in his new life, he commenced his long-meditated migration to the Holy Land. From the first he had looked forward to it as leading to a life of heroic penance; now he also regarded it as a school in which he might learn how to realize clearly and to conform himself perfectly to Christ's life. The voyage was fully as painful as he had conceived. Poverty, sickness, exposure, fatigue, starvation, dangers of shipwreck and capture, prisons, blows, contradictions, these were his daily lot; and on his arrival the Franciscans, who had charge of the holy places, commanded him to return under pain of sin. Ignatius demanded what right they had thus to interfere with a pilgrim like himself, and the friars explained that, to prevent many troubles which had occurred in finding ransoms for Christian prisoners, the pope had given them the power and they offered to show him their Bulls. Ignatius at once submitted, though it meant altering his whole plan of life, refused to look at the proferred Bulls, and was back at Barcelona about march, 1524.
III. Studies And Companions (1521-39)
Ignatius left Jerusalem in the dark as to his future and "asking himself as he went, quid agendum" (Autobiography, 50). Eventually he resolved to study, in order to be of greater help to others. To studies he therefore gave eleven years, more than a third of his remaining life. Later he studied among school-boys at Barcelona, and early in 1526 he knew enough to proceed to his philosophy at the University of Alcalá. But here he met with many troubles to be described later, and at the end of 1527 he entered the University of Salamanca, whence, his trials continuing, he betook himself to Paris (June, 1528), and there with great method repeated his course of arts, taking his M. A. on 14 March, 1535. Meanwhile theology had been begun, and he had taken the licentiate in 1534; the doctorate he never took, as his health compelled him to leave Paris in March, 1535. Though Ignatius, despite his pains, acquired no great erudition, he gained many practical advantages from his course of education. To say nothing of knowledge sufficient to find such information as he needed afterwards to hold his own in the company of the learned, and to control others more erudite than himself, he also became thoroughly versed in the science of education, and learned by experience how the life of prayer and penance might be combined with that of teaching and study, an invaluable acquirement to the future founder of the Society of Jesus. The labours of Ignatius for others involved him in trials without number. At Barcelona, he was beaten senseless, and his companion killed, at the instigation of some worldlings vexed at being refused entrance into a convent which he had reformed. At Alcalá, a meddlesome inquisitor, Figueroa, harassed him constantly, and once automatically imprisoned him for two months. This drove him to Salamanca, where, worse still, he was thrown into the common prison, fettered by the foot to his companion Calisto, which indignity only drew from Ignatius the characteristic words, "There are not so many handcuffs and chains in Salamanca, but that I desire even more for the love of God."
In Paris his trials were very varied—from poverty, plague, works of charity, and college discipline, on which account he was once sentenced to a public flogging by Dr. Govea, the rector of Collège Ste-Barbe, but on his explaining his conduct, the rector as publicly begged his pardon. There was but one delation to the inquisitors, and, on Ignatius requesting a prompt settlement, the Inquisitor Ori told him proceedings were therewith quashed. We notice a certain progression in Ignatius' dealing with accusations against him. The first time he allowed them to cease without any pronouncement being given in his favour. The second time he demurred at Figueroa wanting to end in this fashion. The third time, after sentence had been passed, he appealed to he Archbishop of Toledo against some of its clauses. Finally he does not await sentence, but goes at once to the judge to urge an inquiry, and eventually he made it his practice to demand sentence, whenever reflection was cast upon his orthodoxy. (Records of Ignatius' legal proceedings at Azpeitia, in 1515; at Alclla in 1526, 1527; at Venice, 1537; at Rome in 1538, will be found in "Scripta de S. Ignatio", pp. 580-620.) Ignatius had now for the third time gathered companions around him. His first followers in Spain had persevered for a time, even amid the severe trials of imprisonment, but instead of following Ignatius to Paris, as they had agreed to do, they gave him up. In Paris too the first to follow did not persevere long, but of the third band not one deserted him. They were (St.) Peter Faber (q.v.), a Genevan Savoyard; (St.) Francis Xavier (q.v.), of Navarre; James Laynez, Alonso Salmerón, and Nicolás Bobadilla, Spaniards; Simón Rodríguez, a Portuguese. Three others joined soon after—Claude Le Jay, a Genevan Savoyard; Jean Codure and Paschase Broët, French. Progress is to be noted in the way Ignatius trained his companions. The first were exercised in the same severe exterior mortifications, begging, fasting, going barefoot, etc., which the saint was himself practising. But though this discipline had prospered in a quiet country place like Manresa, it had attracted an objectionable amount of criticism at the University of Alcalá. At Paris dress and habits were adapted to the life in great towns; fasting, etc., was reduced; studies and spiritual exercises were multiplied, and alms funded.
The only bond between Ignatius' followers so far was devotion to himself, and his great ideal of leading in the Holy Land a life as like as possible to Christ's. On 15 August, 1534, they took the vows of poverty and chastity at Montmartre (probably near the modern Chapelle de St-Denys, Rue Antoinette), and a third vow to go to the Holy Land after two years, when their studies were finished. Six months later Ignatius was compelled by bad health to return to his native country, and on recovery made his way slowly to Bologna, where, unable through ill health to study, he devoted himself to active works of charity till his companions came from Paris to Venice (6 January, 1537) on the way to the Holy Land. Finding further progress barred by the war with the Turks, they now agreed to await for a year the opportunity of fulfilling their vow, after which they would put themselves at the pope's disposal. Faber and some others, going to Rome in Lent, got leave for all to be ordained. They were eventually made priests on St. John Baptist's day. But Ignatius took eighteen months to prepare for his first Mass.
IV. Foundation Of The Society
By the winter of 1537, the year of waiting being over, it was time to offer their services to the pope. The others being sent in pairs to neighboring university towns, Ignatius with Faber and Laynez started for Rome. At La Storta, a few miles before reaching the city, Ignatius had a noteworthy vision. He seemed to see the Eternal Father associating him with His Son, who spoke the words: Ego vobis Romae propitius ero. Many have thought this promise simply referred to the subsequent success of the order there. Ignatius' own interpretation was characteristic: "I do not know whether we shall be crucified in Rome; but Jesus will be propitious." Just before or just after this, Ignatius had suggested for the title of their brotherhood "The Company of Jesus". Company was taken in its military sense, and in those days a company was generally known by its captain's name. In the Latin Bull of foundation, however, they were called "Societas Jesu". We first hear of the term Jesuit in 1544, applied as a term of reproach by adversaries. It had been used in the fifteenth century to describe in scorn someone who cantingly interlarded his speech with repetitions of the Holy Name. In 1522 it was still regarded as a mark of scorn, but before very long the friends of the society saw that they could take it in a good sense, and, though never used by Ignatius, it was readily adopted (Pollen, "The Month", June, 1909). Paul III having received the fathers favourably, all were summoned to Rome to work under the pope's eyes. At this critical moment an active campaign of slander was opened by one Fra Matteo Mainardi (who eventually died in open heresy), and a certain Michael who had been refused admission to the order. It was not till 18 November, 1538, that Ignatius obtained from the governor of Rome an honourable sentence, still extent, in his favour. The thoughts of the fathers were naturally occupied with a formula of their intended mode of life to submit to the pope; and in March, 1539, they began to meet in the evenings to settle the matter.
Hitherto without superior, rule or tradition, they had prospered most remarkably. Why not continue as they had begun? The obvious answer was that without some sort of union, some houses for training postulants, they were practically doomed to die out with the existing members, for the pope already desired to send them about as missioners from place to place. This point was soon agreed to, but when the question arose whether they should, by adding a vow of obedience to their existing vows, form themselves into a compact religious order, or remain, as they were, a congregation of secular priests, opinions differed much and seriously. Not only had they done so well without strict rules, but (to mention only one obstacle, which was in fact not overcome afterwards without great difficulty), there was the danger, if they decided for an order, that the pope might force them to adopt some ancient rule, which would mean the end of all their new ideas. The debate on this point continued for several weeks, but the conclusion in favour of a life under obedience was eventually reached unanimously. After this, progress was faster, and by 24 June some sixteen resolutions had been decided on, covering the main points of the proposed institute. Thence Ignatius drew up in five sections the first "Formula Instituti", which was submitted to the pope, who gave a viva voce approbation 3 September, 1539, but Cardinal Guidiccioni, the head of the commission appointed to report on the "Formula", was of the view that a new order should not be admitted, and with that the chances of approbation seemed to be at an end. Ignatius and his companions, undismayed, agreed to offer up 4000 Masses to obtain the object desired, and after some time the cardinal unexpectedly changed his mind, approved the "Formula" and the Bull "Regimini militantis Ecclesiae" (27 September, 1540), which embodies and sanctions it, was issued, but the members were not to exceed sixty (this clause was abrogated after two years). In April, 1541, Ignatius was, in spite of his reluctance, elected the first general, and on 22 April he and his companions made their profession in St. Paul Outside the Walls. The society was now fully constituted.
V. The Book Of The Spiritual Exercises
This work originated in Ignatius' experiences, while he was at Loyola in 1521, and the chief meditations were probably reduced to their present shapes during his life at Manresa in 1522, at the end of which period he had begun to teach them to others. In the process of 1527 at Salamanca, they are spoken of for the first time as the "Book of Exercises". The earliest extant text is of the year 1541. At the request of St. Francis Boria. the book was examined by papal censors and a solemn approbation given by Paul III in the Brief "Pastoralis Officii" of 1548. "The Spiritual Exercises" are written very concisely, in the form of a handbook for the priest who is to explain them, and it is practically impossible to describe them without making them, just as it might be impossible to explain Nelson's "Sailing Orders" to a man who knew nothing of ships or the sea. The idea of the work is to help the exercitant to find out what the will of God is in regard to his future, and to give him energy and courage to follow that will. The exercitant (under ideal circumstances) is guided through four weeks of meditations: the first week on sin and its consequences, the second on Christ's life on earth, the third on his passion, the fourth on His risen life; and a certain number of instructions (called "rules", "additions", "notes") are added to teach him how to pray, how to avoid scruples, how to elect a vocation in life without being swayed by the love of self or of the world. In their fullness they should, according to Ignatius' idea, ordinarily be made once or twice only; but in part (from three to four days) that may be most profitably made annually, and are now commonly called "retreats", from the seclusion or retreat from the world in which the exercitant lives. More popular selections are preached to the people in church and are called "missions". The stores of spiritual wisdom contained in the "Book of Exercises" are truly astonishing, and their author is believed to have been inspired while drawing them up. (See also next section.) Sommervogel enumerates 292 writers among the Jesuits alone, who have commented on the whole book, to say nothing of commentators on parts (e.g. the meditations), who are far more numerous still. But the best testimony to the work is the frequency with which the exercises are made. In England (for which alone statistics are before the writer) the educated people who make retreats number annually about 22,000, while the number who attend popular expositions of the Exercises in "missions" is approximately 27,000, out of a total Catholic population of 2,000,000.
VI. The Constitutions Of The Society
Ignatius was commissioned in 1541 to draw them up, but he did not begin to do so until 1547, having occupied the mean space with introducing customs tentatively, which were destined in time to become laws. In 1547 Father Polaneo became his secretary, and with his intelligent aid the first draft of the constitutions was made between 1547 and 1550, and simultaneously pontifical approbation was asked for a new edition of the "Formula". Julius III conceded this by the Bull "Exposcit debitum", 21 July, 1550. At the same time a large number of the older fathers assembled to peruse the first draft of the constitutions, and though none of them made any serious objections, Ignatius' next recension (1552) shows a fair amount of changes. This revised version was then published and put into force throughout the society, a few explanations being added here and there to meet difficulties as they arose. These final touches were being added by the saint up till the time of his death, after which the first general congregation of the society ordered them to be printed, and they have never been touched since. The true way of appreciating the constitutions of the society is to study them as they are carried into practice by the Jesuits themselves, and for this, reference may be made to the articles on the SOCIETY OF JESUS. A few points, however, in which Ignatius' institute differed from the older orders may be mentioned here. They are:
1.the vow not to accept ecclesiastical dignities; 2.increased probations. The novitiate is prolonged from one year to two, with a third year, which usually falls after the priesthood. Candidates are moreover at first admitted to simple vows only, solemn vows coming much later on; 3.the Society does not keep choir; 4.it does not have a distinctive religious habit; 5.it does not accept the direction of convents; 6.it is not governed by a regular triennial chapter; 7.it is also said to have been the first order to undertake officially and by virtue of its constitutions active works such as the following:
—foreign missions, at the pope's bidding;
—the education of youth of all classes;
—the instruction of the ignorant and the poor;
—ministering to the sick, to prisoners, etc.
The above points give no conception of the originality with which Ignatius has handled all parts of his subject, even those common to all orders. It is obvious that he must have acquired some knowledge of other religious constitutions, especially during the years of inquiry (1541-1547), when he was on terms of intimacy with religious of every class. But witnesses, who attended him, tell us that he wrote without any books before him except the Missal. Though his constitutions of course embody technical terms to be found in other rules, and also a few stock phrases like "the old man's staff", and "the corpse carried to any place", the thought is entirely original, and would seem to have been God-guided throughout. By a happy accident we still possess his journal of prayers for forty days, during which he was deliberating the single point of poverty in churches. It shows that in making up his mind he was marvelously aided by heavenly lights, intelligence, and visions. If, as we may surely infer, the whole work was equally assisted by grace, its heavenly inspiration will not be doubtful. The same conclusion is probable true of "The Spiritual Exercises".
VII. Later Life And Death
The later years of Ignatius were spent in partial retirement, the correspondence inevitable in governing the Society leaving no time for those works of active ministry which in themselves he much preferred. His health too began to fail. In 1551, when he had gathered the elder fathers to revise the constitutions, he laid his resignation of the generalate in their hands, but they refused to accept it then or later, when the saint renewed his prayer. In 1554 Father Nadal was given the powers of vicar-general, but it was often necessary to send him abroad as commissary, and in the end Ignatius continued, with Polanco's aid, to direct everything. With most of his first companions he had to part soon. Rodríguez started on 5 March, 1540, for Lisbon, where he eventually founded the Portuguese province, of which he was made provincial on 10 October, 1546. St. Francis Xavier (q.v.) followed Rodríguez immediately, and became provincial of India in 1549. In September, 1541, Salmeron and Broet started for their perilous mission to Ireland, which they reached (via Scotland) next Lent. But Ireland, the prey to Henry VIII's barbarous violence, could not give the zealous missionaries a free field for the exercise of the ministries proper to their institute. All Lent they passed in Ulster, flying from persecutors, and doing in secret such good as they might. With difficulty they reached Scotland, and regained Rome, Dec., 1542. The beginnings of the Society in Germany are connected with St. Peter Faber (q.v.), Blessed Peter Canisius (q.v.), Le Jay, and Bobadilla in 1542. In 1546 Laynez and Salmeron were nominated papal theologians for the Council of Trent, where Canisius, Le Jay, and Covillon also found places. In 1553 came the picturesque, but not very successful mission of Nuñez Barretto as Patriarch of Abyssinia. For all these missions Ignatius wrote minute instructions, many of which are still extant. He encouraged and exhorted his envoys in their work by his letters, while the reports they wrote back to him form our chief source of information on the missionary triumphs achieved. Though living alone in Rome, it was he who in effect lad, directed, and animated his subjects all the world over.
The two most painful crosses of this period were probably the suits with Isabel Roser and Simón Rodríguez. The former lady had been one of Ignatius' first and most esteemed patronesses during his beginnings in Spain. She came to Rome later on and persuaded Ignatius to receive a vow of obedience to him, and she was afterwards joined by two or three other ladies. But the saint found that the demands they made on his time were more than he could possibly allow them. "They caused me more trouble", he is reported to have said, "than the whole of the Society", and he obtained from the pope a relaxation of the vow he had accepted. A suit with Roser followed, which she lost, and Ignatius forbade his sons hereafter to become ex officio directors to convents of nuns (Scripta de S. Ignatio, pp. 652-5). Painful though this must have been to a man so loyal as Ignatius, the difference with Rodríguez , one of his first companions, must have been more bitter still. Rodríguez had founded the Province of Portugal, and brought it in a short time to a high state of efficiency. But his methods were not precisely those of Ignatius, and, when new men of Ignatius' own training came under him, differences soon made themselves felt. A struggle ensued in which Rodríguez unfortunately took sides against Ignatius' envoys. The results for the newly formed province were disastrous. Well-nigh half of its members had to be expelled before peace was established; but Ignatius did not hesitate. Rodriguez having been recalled to Rome, the new provincial being empowered ti dismiss him if he refused, he demanded a formal trial, which Ignatius, foreseeing the results, endeavoured to ward off. But on Simón's insistence a full court of inquiry was granted, whose proceedings are now printed and it unanimously condemned Rodriguez to penance and banishment from the province (Scripta etc., pp. 666-707). Of all his external works, those nearest his heart, to judge by his correspondence, were the building and foundation of the Roman College (1551), and of the German College (1552). For their sake he begged, worked, and borrowed with splendid insistence until his death. The success of the first was ensured by the generosity of St. Francis Borgia, before he entered the Society. The latter was still in a struggling condition when Ignatius died, but his great ideas have proved the true and best foundation of both.
In the summer of 1556 the saint was attacked by Roman fever. His doctors did not foresee any serious consequences, but the saint did. On 30 July, 1556, he asked for the last sacraments and the papal blessing, but he was told that no immediate danger threatened. Next morning at daybreak, the infirmarian found him lying in peaceful prayer, so peaceful that he did not at once perceive that the saint was actually dying. When his condition was realized, the last blessing was given, but the end came before the holy oils could be fetched. Perhaps he had prayed that his death, like his life, might pass without any demonstration. He was beatified by Paul V on 27 July, 1609, and canonized by Gregory XV on 22 May, 1622. His body lies under the altar designed by Pozzi in the Gesù. Though he died in the sixteenth year from the foundation of the Society, that body already numbered about 1000 religious (of whom, however, only 35 were yet professed) with 100 religious houses, arranged in 10 provinces. (Sacchini, op. cit. infra., lib.1, cc, i, nn. 1-20.) It is impossible to sketch in brief Ignatius' grand and complex character: ardent yet restrained, fearless, resolute, simple, prudent, strong, and loving. The Protestant and Jansenistic conception of him as a restless, bustling pragmatist bears no correspondence at all with the peacefulness and perseverance which characterized the real man. That he was a strong disciplinarian is true. In a young and rapidly growing body that was inevitable; and the age loved strong virtues. But if he believed in discipline as an educative force, he despised any other motives for action except the love of God and man. It was by studying Ignatius as a ruler that Xavier learnt the principle, "the company of Jesus ought to be called the company of love and conformity of souls". (Ep., 12 Jan., 1519). SOURCE the Catholic Encyclopedia.

Saint July 30 : Blessed Solanus Casey : #Franciscan #Capuchin Priest

American Catholic (Image CassiePeaDesigns): Venerable Solanus Casey (1870-1957) 

(November 25, 1875 – July 31, 1957)

Blessed Solanus Casey’s Story

Barney Casey became one of Detroit’s best-known priests even though he was not allowed to preach formally or to hear confessions!
Barney came from a large family in Oak Grove, Wisconsin. At the age of 21, and after he had worked as a logger, a hospital orderly, a streetcar operator, and a prison guard, he entered St. Francis Seminary in Milwaukee—where he found the studies difficult. He left there, and in 1896, joined the Capuchins in Detroit, taking the name Solanus. His studies for the priesthood were again arduous.
On July 24, 1904, Solanus was ordained, but because his knowledge of theology was judged to be weak, he was not given permission to hear confessions or to preach. A Franciscan Capuchin who knew him well said this annoying restriction “brought forth in him a greatness and a holiness that might never have been realized in any other way.”
During his 14 years as porter and sacristan in Yonkers, New York, the people there recognized Solanus as a fine speaker. James Derum, his biographer writes, “For, though he was forbidden to deliver doctrinal sermons, he could give inspirational talks, or feverinos, as the Capuchins termed them.” His spiritual fire deeply impressed his listeners.
Father Solanus served at parishes in Manhattan and Harlem before returning to Detroit, where he was porter and sacristan for 20 years at St. Bonaventure Monastery. Every Wednesday afternoon he conducted well-attended services for the sick. A co-worker estimates that on the average day 150 to 200 people came to see Father Solanus in the front office. Most of them came to receive his blessing; 40 to 50 came for consultation. Many people considered him instrumental in cures and other blessings they received.
Father Solanus’ sense of God’s providence inspired many of his visitors. “Blessed be God in all his designs” was one of his favorite expressions.
The many friends of Father Solanus helped the Capuchins begin a soup kitchen during the Depression. Capuchins are still feeding the hungry there today.
In failing health, Solanus was transferred to the Capuchin novitiate in Huntington, Indiana, in 1946,  where he lived for ten years until needing to be hospitalized in Detroit. Father Solanus died on July 31, 1957. An estimated 20,000 people passed by his coffin before his burial in St. Bonaventure Church in Detroit.
At the funeral Mass, the provincial Father Gerald said: “His was a life of service and love for people like me and you. When he was not himself sick, he nevertheless suffered with and for you that were sick. When he was not physically hungry, he hungered with people like you. He had a divine love for people. He loved people for what he could do for them—and for God, through them.”
In 1960, a Father Solanus Guild was formed in Detroit to aid Capuchin seminarians. By 1967, the guild had 5,000 members—many of them grateful recipients of his practical advice and his comforting assurance that God would not abandon them in their trials. Solanus Casey was declared Venerable in 1995, and beatified on November 18, 2017.
Source: franciscanmedia.org
 Quote: Father Maurice Casey, a brother of Father Solanus, was once in a sanitarium near Baltimore and was annoyed at the priest-chaplain there. Father Solanus wrote his brother: "God could have established his Church under supervision of angels that have no faults or weaknesses. But who can doubt that as it stands today, consisting of and under the supervision of poor sinners—successors to the ‘poor fishermen of Galilee’ #151; the Church is a more outstanding miracle than any other way?"
Quote Shared from : AmericanCatholic 

#BreakingNews Christian Coptic Orthodox Bishop Found Killed in Monastery - RIP Anba Epiphanios

Mystery surrounds the killing of Coptic Orthodox bishop in Egypt

The Coptic Orthodox Church has reported that Anba Epiphanios, abbot of Saint Macarius Monastery in Wadi Natrun, was found dead on Sunday morning with wounds to the head from a blunt object.

Cairo (AsiaNews / Agencies) – Egypt’s Coptic Orthodox Church has announced that Epiphanios, the Orthodox Coptic bishop and head of the Saint Macarius Monastery in Wadi Natrun, was found dead under suspicious circumstances.

The prelate died on Sunday morning. inside his monastery. He had wounds to the head. According to the al-Arabiya TV news channel, three other people were found at the scene, with wounds and in a daze.
The authorities imposed a gag order on the affair and ordered an autopsy on the bishop’s body to determine the causes of death.
Meanwhile, the Coptic Church has announced that Epiphanios’s funeral will be celebrated tomorrow at the monastery, which was closed yesterday.
Epiphanios had been abbot since 2013. Saint Macarius is one the oldest Christian monasteries in the world, founded in the fourth century by Macarius the Great.
The monastery belongs to the Coptic Orthodox Church and is located in Wadi el Natrun, Beheira Governorate, about 92 km north-west of Cairo, on the edge of the Cairo-Alexandria highway.
Christians represent about 10 per cent of Egypt's mostly Muslim population. Sectarian violence has erupted occasionally, mainly in rural communities in the south.
Since December 2016, Islamic militants have targeted Egypt’s Christians in a series of attacks that have left more than 100 people dead and scores wounded. FULL TEXT Release from AsiaNewsIT
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