Wednesday, May 30, 2018

Free Catholic Movie : Joan of Arc : Stars Ingrid Bergman

Joan of Arc (1948) Unrated | 145 min | Biography, Drama, History | 15 April 1949 (Ireland) In the Fifteenth Century, France is a defeated and ruined nation after the One Hundred Years War against England. The fourteen years old farm girl Joan of Arc claims to hear voices from Heaven asking her to lead God's Army against Orleans and crowning the weak Dauphin Charles VII as King of France. Joan gathers the people with her faith, forms an army and conquerors Orleans. When her army is ready to attack Paris, the corrupt Charles sells his country to England and dismiss the army. Joan is arrested, sold to the Burgundians England and submitted to a shameful political trial in Rouen castle. - Written by Claudio Carvalho, Rio de Janeiro, Brazil Director: Victor Fleming Writers: Maxwell Anderson (play), Maxwell Anderson (screenplay), 1 more credit » Stars: Ingrid Bergman, José Ferrer, Francis L. Sullivan |

Pope Francis "God the Father has marked you, has confirmed you Christ the Lord and has placed the Spirit in your heart as a pledge..." FULL TEXT + Video


GENERAL AUDIENCE

St. Peter's Square
Wednesday, 30 May 2018

 Catechesis on Confirmation. 2: The seal of the Spirit

Dear brothers and sisters,

Continuing the topic of Confirmation or Confirmation, I wish today to highlight the "intimate connection of this sacrament with all Christian initiation" (Sacrosanctum Concilium, 71).

Before receiving the spiritual anointing that confirms and strengthens the grace of baptism, the confirmations are called to renew the promises made one day by parents and godparents. Now they are themselves to profess the faith of the Church, ready to respond "I believe" to the questions asked by the Bishop; ready, in particular, to believe "in the Holy Spirit, who is Lord and gives life, and who today, through the sacrament of Confirmation, is in a special way to [them] conferred, as already to the Apostles on the day of Pentecost" (Rite of Confirmation, No. 26).

Since the coming of the Holy Spirit requires hearts gathered in prayer (cf. Acts 1: 14), after the silent prayer of the community, the Bishop, keeping his hands extended on the confirmants, begs God to infuse in them his holy Spirit Paraclete. Only one is the Spirit (cf. 1 Cor 12: 4), but by coming to us he brings with him a wealth of gifts: wisdom, intellect, counsel, fortitude, science, piety and holy fear of God (cf. Rite of Confirmation, n. -29). We have heard the passage of the Bible with these gifts that the Holy Spirit brings. According to the prophet Isaiah (11: 2), these are the seven virtues of the Spirit poured out on the Messiah for the fulfillment of his mission. St. Paul also describes the abundant fruit of the Spirit which is "love, joy, peace, magnanimity, benevolence, goodness, faithfulness, meekness, self-control" (Gal 5:22). The one Spirit distributes the multiple gifts that enrich the one Church: he is the Author of diversity, but at the same time the Creator of unity. Thus the Spirit gives all these riches that are different but in the same way makes harmony, that is, the unity of all these spiritual riches that we Christians have.

Traditionally attested by the Apostles, the Spirit who completes the grace of baptism is communicated through the laying on of hands (cf. Acts 8: 15-17; 19: 5-6; Heb 6: 2). To this biblical gesture, to better express the outpouring of the Spirit that pervades those who receive it, an anointing of perfumed oil, called crisma [1], has been added, and has remained in use to this day, both in the East and in the West ( cf Catechism of the Catholic Church, 1289).

The oil - the chrism - is a therapeutic and cosmetic substance, which enters the wounds and perfumes the limbs in the tissues of the medical body; for these qualities he was assumed by the biblical and liturgical symbolism to express the action of the Holy Spirit who consecrates and permeates the baptized, embellishing it with charisms. The Sacrament is conferred by the anointing of the chrism on the forehead, accomplished by the Bishop with the laying on of the hand and through the words: "Receive the seal of the Holy Spirit that is given to you as a gift". [2] The Holy Spirit is the invisible gift bestowed and the chrism is its visible seal.

Receiving the sign of the cross on the forehead with the perfumed oil, the confirmed therefore receives an indelible spiritual imprint, the "character", which configures it more perfectly to Christ and gives him the grace to spread the "good smell" among men ( cf. 2 Cor 2:15).

Let's listen again to the invitation of Saint Ambrose to the newly established. He says: "Remember that you have received the spiritual seal [...] and keep what you have received. God the Father has marked you, has confirmed you Christ the Lord and has placed the Spirit in your heart as a pledge "(De mysteriis 7,42: CSEL 73,106, cf. CCC, 1303). The Spirit is undeservedly a gift, to be welcomed with gratitude, making room for his inexhaustible creativity. It is a gift to be guarded with care, to be adept with docility, letting oneself be molded, like wax, by its fiery charity, "to reflect Jesus Christ in the world of today" (Apostolic Exhortation Gaudete et exsultate, 23).
Greetings:
Je salue cordialement les pèlerins de langue française, provenant de France et d’autres pays francophones. Je salue en particulier les étudiants de Strasbourg et les jeunes de Nice, Avignon et Seix. Chers frères et sœurs, je vous invite à accueillir en vous avec gratitude les dons du Saint Esprit, « pour refléter Jésus Christ dans le monde d’aujourd’hui » ! Que Dieu vous bénisse !
I greet the English-speaking pilgrims and visitors taking part in today’s Audience, particularly those from England, Scotland, Korea, Indonesia, Singapore, Australia and the United States of America. I thank the Korean athletes for their presentation: this has been a display of the commitment to peace, representing the two Koreas together! A message of peace for all of humanity! Thank you! I also offer a prayerful greeting to the Felician Sisters presently celebrating their General Chapter. Upon all of you, and your families, I invoke the joy and peace of our Lord Jesus Christ. God bless you!
Mit Freude heiße ich die Pilger deutscher Sprache willkommen. Der Heilige Geist ist das große Geschenk, das der Herr uns gibt. So ist es wichtig, dass alle Gläubigen das Sakrament der Firmung empfangen, um die Taufgnade in Fülle zu leben und authentische Zeugen Christi in der Welt zu sein. Der Heilige Geist erfülle uns mit seinen reichen Gaben.
Saludo cordialmente a los peregrinos de lengua española, en modo particular a los grupos provenientes de España y América Latina. Los animo a acoger y custodiar con gratitud y docilidad este hermoso regalo que nos da Dios, que es su Espíritu, de modo que el fuego de su amor plasme en nosotros la imagen de Jesús para poder ser discípulos misioneros en el mundo de hoy. Que el Señor los bendiga. Muchas gracias.
Com grande estima, saúdo os peregrinos de língua portuguesa, em particular os grupos brasileiros de Criciúma, Imbuí e Trindade e também o Colégio Horizonte de Vila Nova de Gaia. A todos vos desejo uma maior consciência e uma escuta fiel do Espírito Santo, o doce Hóspede das vossas almas, que vos faça fortes na fé e corajosos no testemunho cristão. Sobre vós e vossas famílias desça a Bênção do Senhor.
أُرحّبُ بالحجّاجِ الناطقينَ باللّغةِ العربيّة، وخاصةً بالقادمينَ من الشرق الأوسط. أيّها الإخوةُ والأخواتُ الأعزّاء، في سرّ التثبيتطبَعَنا الله الآب وثبَّتنا المسيح ووضع في قلوبنا ضمانة الروح القدس. لنحافظ على هذه العطيّة بعناية ولنسمح لها بأن تطبعنا كالشمع بمحبّتها المُتَّقِدة، لكي نعكس صورة المسيح في العالم. ليبارككم الرب!
Witam serdecznie pielgrzymów polskich. Niech pobyt w Rzymie umocni was w wierze, nadziei i miłości. Szczególne pozdrowienie kieruję do tych wszystkich, którzy w sobotę będą uczestniczyli w Spotkaniu Młodych na Lednicy, by rozważyć słowa Pana Jezusa: „Ja jestem z wami przez wszystkie dni”. Cieszę się waszą inicjatywą i obecnością. Drodzy młodzi, bądźcie pewni, że On zawsze postrzega was jako cenny dla świata skarb. W każdej chwili także wy wpatrujcie się w oblicze Bożego Syna, gdziekolwiek jesteście, cokolwiek przychodzi wam czynić. Tylko wówczas będziecie mogli zobaczyć, jacy naprawdę jesteście. Oddajcie Mu swój umysł, swoje dłonie, ciało, by dzięki wam mógł dotrzeć do tych, którzy potrzebują pomocy. Świętując na Lednicy stulecie odzyskania niepodległości waszej Ojczyny, gestem, jaki zwykł czynić św. Jan Paweł II, ucałujcie polską ziemię także w moim imieniu. Zawierzam was opiece Maryi Królowej Polski i z serca błogosławię.
After Greetings:
I extend a cordial welcome to the faithful of the Italian language.

I am pleased to welcome the participants in the General Chapter of the Sisters of San Felice da Cantalice; the Priests and Seminarians of the Roman Colleges and Convents, the Deacons of the Pontifical Urban College in Rome; the Religious of the Mater Ecclesiae Missionary College in Castel Gandolfo and the Ordo Viduarum Group.

I greet the parishes of Oppido Lucano and of Furci; the Roller House Association of Osimo, accompanied by the Bishop, Monsignor Claudio Giuliodori; the Marshals and Brigadier School of the Carabinieri of Velletri; the Association The spirit of the planet and the Istituto Castelli di Brescia Foundation.

A special thought for the young, the elderly, the sick and the newlyweds. Tomorrow we conclude the Marian month. May the Mother of God be your refuge in happy moments, as well as in the most difficult ones, and be the guide of your families, so that they may become a domestic home of prayer, mutual understanding and gift.

[1] Here is a passage from the prayer of blessing of the chrism: "Now we pray you, Father: sanctify with your blessing this oil, gift of your providence; imbue it with the power of your Spirit and with the power that emanates from the Christ whose holy name is called the chrism the oil that consecrates priests, kings, prophets and martyrs. [...] This anointing penetrates them and sanctifies them, because free from the native corruption, and consecrated temple of your glory, spread the perfume of a holy life "(Blessing of the oils, n.22).

[2] The formula "receiving the Holy Spirit" - "the gift of the Holy Spirit" occurs in Jn 20,22, Acts 2,38 and 10,45-47.

FAQ about Exorcism - Answers to Questions on Exorcism to SHARE - Full Text - New Release by Bishops

Frequently Asked Questions about Exorcism


Introduction

The Latin Church Bishops of the United States Conference of Catholic Bishops approved the English translation of De Exorcismis et Supplicationibus Quibusdam, editio typica in November 2014, and the final text of Exorcisms and Related Supplications(ERS) is being sent to the Holy See for the requisite confirmation. In the course of the approval process, a list of frequently asked questions on exorcism and its use in the Church's liturgical life was developed by the Secretariat of Divine Worship. Answers were provided by specialists in this ministry and by experts in canon law.
Since so much of the common perception of the nature and application of exorcism is shaped by the exaggerations of movie scripts and television programs, the Committee on Divine Worship has approved dissemination of these basic questions and answers, in hopes that clear information is brought to bear on a topic that is often shrouded in mystery or misinformation.

Questions about Exorcism

What is an exorcism?

Exorcism is a specific form of prayer that the Church uses against the power of the devil.

What is the difference between an exorcism and the Sacrament of Penance?

Exorcism is a prayer that falls in the category of sacramentals, that is, one of a number of sacred signs instituted by the Church "to sanctify different circumstances of life" (Compendium of the Catechism of the Catholic Church, no. 351), thus varying from the seven sacraments of the Church which were instituted by Christ himself. The Sacrament of Penance forgives our sins and reconciles us to the Church, renewing Baptism and bestowing grace to fight evil and grow in virtue. As a sacramental, exorcism prepares one for the grace of the Sacrament.

Why does the Church need exorcisms?

There are instances when a person needs to be protected against the power of the devil or to be withdrawn from his spiritual dominion. At such times, the Church asks publicly and authoritatively in the name of Jesus Christ for this protection or liberation through the use of exorcism.

Is there a scriptural basis for exorcism?

While the basis for exorcism is grounded in the ministry of Jesus Christ (cf. Mk 1:34, 39Lk 4:35Mt 17:18), there is no scriptural basis for a formal rite of exorcism apart from the use of the psalms and Gospel pericopes that were included in the rite of exorcism as it evolved.
What is clear, however, is that the Lord Jesus involved the disciples in his mission and through their commissioning continued the exorcistic work begun by Jesus himself (cf. Mt 10:8Mk 3:14-156:1316:17Lk 9:110:17). It was not a work they did in their own names, but in the name of the One who had bestowed it upon them. Thus the ministry of exorcism continues in the life of the Church as part of the regular pastoral care of souls.

Do the Fathers of the Church refer to exorcisms in their writings?

Several of the Fathers of the Church, including Irenaeus, Tertullian, Cyprian, and Athanasius provide us with insights into the exorcistic practices of their day through their extant writings. Through them we gain a glimpse into the unfolding developments in the structure and form of exorcism as a rite gradually took shape. In addition to the use of Jesus' name, other elements contributed to the shape of an early ritual such as the Sign of the Cross, exsufflation (breathing on the person's face), simple adjurations containing scripture, prayer, and fasting.

Are there different kinds of exorcisms?

Exorcisms are divided into two kinds (or forms). Simple or minor forms of exorcism are found in two places: first, for those preparing for Baptism, the Rite of Christian Initiation of Adults (RCIA) and the Rite of Baptism for Children both call for minor exorcisms; secondly, the appendix of Exorcisms and Related Supplications includes a series of prayers which may be used by the faithful.
The second kind is the solemn or "major exorcism," which is a rite that can only be performed by a bishop or a by priest, with the special and express permission of the local ordinary (cf. Code of Canon Law, can. 1172. . . ). This form is directed "at the expulsion of demons or to the liberation [of a person] from demonic possession" (Catechism of the Catholic Churchno. 1673).

When and how is an afflicted member of the faithful referred to an exorcist?

It is advisable that every diocese establish a protocol to respond to inquiries made by the faithful who claim to be demonically afflicted. As part of the protocol, an assessment should occur to determine the true state of the person.Only after a thorough examination including medical, psychological, and psychiatric testing might the person be referred to the exorcist for a final determination regarding demonic possession. To be clear, the actual determination of whether a member of the faithful is genuinely possessed by the devil is made by the Church, even if individuals claim to be possessed through their own self-diagnosis or psychosis.

May anyone receive a "major exorcism?"

Since the rites of exorcism are categorized as sacramentals, effectively as blessings, the practice of who may receive a "major exorcism" is governed by canon 1170. . . of the Code of Canon Law. The following are able to receive this specialized blessing if it is determined necessary: 1) Catholics; 2) Catechumens; 3) Non-Catholic Christians who request it; and 4) Non-Christian believers provided they have the proper disposition—meaning, they are sincere in their desire to be free of demonic influence. In cases involving a non-Catholic, the matter should be brought to the attention of the Diocesan Bishop (cf. ERS, no. 18).

How frequently is a "major exorcism" performed?

The frequency of exorcisms of this sort is determined by the credible need for the rite. That is why establishing a diocesan protocol is important. Through the centuries, the Church has moved cautiously when evaluating alleged cases of demonic possession. The reason for this is not to deny access to members of the faithful who are in genuine need. However, the Church is equally concerned that individuals not get caught up in a sensationalist mentality and thus create a kind of sideshow affair. Although rare, genuine cases of demonic possession should be addressed in a balanced manner with the utmost care being extended to the afflicted person.

What is the difference between a major exorcism and a minor exorcism?

While both forms of exorcism are directed against the power of the devil, the Rite of Major Exorcism is employed only when there is a case of genuine demonic possession, namely, when it is determined that the presence of the devil is in the body of the possessed and the devil is able to exercise dominion over that body.
Minor exorcisms are prayers used to break the influence of evil and sin in a person's life, whether as a catechumen preparing for Baptism or as one of the Baptized faithful striving to overcome the influence of evil and sin in his or her life.

Are there examples of each in the text of Exorcisms and Related Supplications?

The ritual text Exorcisms and Related Supplications is comprised of an introduction, two chapters ("The Rite of Major Exorcism" and "Various Texts"), and concludes with two appendices. The second chapter provides a series of additional texts which serve as options in the administration of the rite itself. The first appendix contains exorcistic prayers to be used at the discretion of the diocesan bishop when a thing or place has become demonically penetrated or the Church herself faces persecution and opposition. This latter series of prayers is not to be confused with the Rite of Major Exorcism itself. Finally, the second appendix provides prayers and supplications for the private use of the faithful.

Who may perform the various kinds of exorcisms?

The minister of a minor exorcism is the designated authorized minister of the sacrament (RCIA or Baptism for Children) or blessing being celebrated. Thus, the prayers in Appendix II, "Supplications which May be Used by the Faithful Privately in Their Struggle against the Powers of Darkness" may be offered by any member of the clergy or by the lay faithful. However, the Rite of Major Exorcism is to be celebrated only by a bishop or a priest who has obtained the special and express permission of the diocesan bishop.

How does a priest become an exorcist?

A priest may be appointed to the office of exorcist either on a stable basis or for a particular occasion (ad actum) by the diocesan bishop. In either case, the exorcist should work closely with, and under the direction of, the bishop.

What criteria are used for deciding which priests are given this responsibility?

As specified in canon 1172 §2. . . of the Code of Canon Law, the priest being appointed to the ministry of exorcist should possess piety, knowledge, prudence, and integrity of life. The Introduction to Exorcisms and Related Supplications further directs that the priest "has been specifically prepared for this office" (ERS, no. 13).

How are exorcists trained and prepared for this ministry?

Classically, the exorcist has trained for this specialized ministry through an apprenticeship model, working under the direction of an experienced exorcist. Additionally, in recent years, several programs have been established to foster the training of exorcists.
A solid theological and spiritual foundation is essential when preparing to minister as an exorcist. Bearing in mind the qualities already mentioned in the preceding question, the candidate must also maintain a balanced approach to this particular ministry, possess a spirituality that is grounded in the sacramental life of the Church, and be able to keep his curiosity in check. The guidance of a skilled spiritual director is critical in the life of the exorcist.

What, if any, rites in this text may be performed by the lay faithful?

As has been mentioned previously, the Rite of Major Exorcism is to be administered only by an authorized priest or bishop (sacerdos). If it is deemed useful, members of the lay faithful may be present for the rite, supporting the work of the exorcist by their prayers either recited privately or as instructed in the rite. However, the text cautions that the lay faithful are not to recite any prayers reserved to the exorcist (ERS, no. 35), not only because the prayers are reserved to those ordained to act in the person of Christ the Head (in persona Christi capitis), but also to protect the faithful from possible spiritual harm.
When an afflicted member of the faithful is female, there should be at least one other female present for the sake of propriety and discretion. At no time should the exorcist be alone with an afflicted member of the faithful, neither during consultation nor for the celebration of the rite.

How does an exorcist determine "with moral certitude" (ERS, no. 16) that the one to be exorcized is truly possessed by demonic forces, and not merely suffering from physical ailments or psychological issues?

Moral certainty is classically understood as falling between the two poles of absolute certainty and probability.Bearing that in mind, moral certitude is achieved through the examination of proofs which are weighed in accordance with the conscience of the one passing judgment. Therefore, the exorcist must utilize whatever resources are available to him when investigating a claim of demonic possession along with input from medical and mental health professionals.
The exorcist is instructed to employ the "utmost circumspection and prudence" before proceeding to the rite (ERS, no. 14). Throughout his ministry, an exorcist must establish a balance within his own mind between not believing too easily that the devil is responsible for what is manifesting, and attributing all possible manifestations solely to a natural, organic source.

Do afflicted members of the faithful undergo medical or psychological examination prior to the use of exorcism?

As part of the evaluation process (which can be established in a diocesan protocol), the afflicted member of the faithful should avail himself/herself of a thorough medical and psychological/psychiatric evaluation. Frequently, individuals present themselves claiming to be afflicted in any number of ways. Historically, however, the Church has exercised caution when evaluating such individuals for fear of unnecessarily drawing attention to the machinations of the devil or giving credit where no credit is due.

How may an exorcist ensure that an exorcism is not perceived as a magical or superstitious activity?

The exorcist himself can serve as a catechist in this matter by the way he faithfully administers the rites as provided by the Church in her wisdom. Fundamentally, the rites of exorcism are just one more way the Church tends to the pastoral care of souls, even souls that are not of her flock. However, the more obscurely and mysteriously the rite is portrayed, the more magical and superstitious the perceptions become. Given the super abundance of confusing and inaccurate information available in the public arena surrounding this particular topic, the manner in which this revised rite is announced provides for a teachable moment to believers and non-believers alike.

What ritual symbols are used in exorcisms and what do they symbolize?

In addition to the use of the Psalms and Gospel readings and the recitation of the exorcistic prayers, a series of sacred symbols is utilized in the Rite of Major Exorcism. To begin, water is blessed and sprinkled recalling the centrality of the new life the afflicted person received in Baptism and the ultimate defeat of the devil through the salvific work of Jesus Christ. The imposition of hands, as well as the breathing on the person's face (exsufflation) by the exorcist, reaffirms the power of the Holy Spirit at work in the person as a result of his/her Baptism, confirming him/her as a temple of God. Finally, the Lord's Cross is shown to the afflicted person and the Sign of the Cross is made over him/her demonstrating the power of Christ over the devil.

Should other members of the faithful be present when an exorcism is performed?

This text strongly recommends against the exorcist working in isolation (ERS, no. 34b). Even though in rare instances this may be unavoidable, the practice of performing an exorcism in solitude should be discouraged at all costs.

Where should an exorcism be performed?

The norm is to celebrate the rite of exorcism in an oratory or other appropriate place (for example, a small chapel) discreetly hidden from plain view (ERS, no. 33). It is to the advantage of the exorcist whenever possible to utilize a place that is dedicated to God's honor and not the home of the afflicted person, for instance.

Is the use of exorcism kept confidential?

For the integrity of the afflicted person's reputation as well as for those individuals who might be assisting, the preservation of confidentiality is important. It is also strongly suggested that the identity of the exorcist be kept secret or at most known only to the other priests of the diocese so as not to overwhelm the exorcist with random calls and inquiries.

May an exorcism be performed without the recipient's permission?

Given the nature of the devil's workings and the afflicted person's possible complicity in the resulting demonic possession, the exorcist should ascertain the person's consent if at all possible before proceeding with the Rite of Major Exorcism.

Are exorcisms the same everywhere, or are there regional and cultural differences?

The rites of exorcism are to be celebrated consistently following the directives (praenotanda) prescribed in the ritual. The rites are not to be altered at the discretion of the exorcist beyond the options clearly stated in the official text. However, before proceeding with the use of the rite, it is helpful for the exorcist to be aware of any cultural differences and regional influences that may have impacted the current state of the afflicted person. An evaluative instrument can assist in shedding light on such categories as: 1) the places where the person may have visited (healers, mediums, psychics); 2) the practices in which the person may have been involved (cleansings, New Age religion, Reiki); and 3) the ways that the person may have opened himself/herself directly to the dominion of the devil (magic, witchcraft, Satanic worship).

In the formulas of exorcism, what is the difference between the deprecative formulas and the imperative formulas?

The deprecative formulas are exorcistic prayers, addressed to God, which request the liberation of the afflicted person. The imperative formulas are addressed directly to the inhabiting demonic spirit, commanding it to depart in the name of Jesus Christ.

When would each be used?

The deprecative formulas and the imperative formulas are presented as sets in the rite of exorcism with the deprecative formula always being used first with the option of then using the imperative formula. The deprecative formulas may be used without the imperative formulas but the opposite is not permitted (ERS, no. 28).

When would the rites contained in the appendices be used, and by whom?

The prayers of supplication and exorcism found in Appendix I ("A Supplication and Exorcism which May be Used in Particular Circumstances of the Church") may be likened to the prayers that Pope Leo XIII appended to the previous rite of exorcism in 1890. The focus of these prayers is to address and remedy any demonic influence on places and things in particular, as well as to remedy attacks against the Church in a more general way. As in the case of a "major exorcism," the ordinary minister of these prayers would be a priest appointed for this purpose or the bishop himself.
The prayers and invocations that comprise Appendix II ("Supplications which May be Used by the Faithful Privately in their Struggle against the Powers of Darkness") are intended for general the use of the clergy and of the lay faithful in combatting the temptations of sin or spiritual attacks by the devil.

When would a bishop or pastor appropriately recommend Appendix II to a member of his flock?

When it is learned through such avenues as pastoral counseling, spiritual direction, or the Sacrament of Penance that a member of the faithful is experiencing assaults by the devil, the prayers and invocations found in Appendix II may be recommended. (The Committee on Divine Worship intends to make Appendix II available as a separate publication once the English texts have been approved by the Holy See.)
SOURCE - USCCB

Novena to St. Joan of Arc and #Litany #Prayers to SHARE plus Amazing Video Biography

Saint Joan of Arc Novena
(say once a day for nine days) St. Joan of Arc,
Filled with compassion,
For those who invoke you,
Filled with love for those who suffer,
Heavily laden with the weight of my troubles,
I kneel at your feet and humbly beg you,
To take my present need,
Under your special protection.
(Mention your request here). Grant to recommend it,
To the Blessed Virgin Mary,
And lay it before the throne of Jesus.
Cease not to intercede for me,
Until my request is granted.

Above all, obtain for me,
The grace to one day,
Meet God face to face,
And with you and Mary,
And all the angels and saints,
Praise Him through all eternity.
O most powerful Saint Joan,
Do not let me lose my soul,
But obtain for me the grace
Of winning my way to heaven,
Forever and ever. Amen. Our Father… Hail Mary… Glory Be… (Repeat the prayer nine times.)
The Litany of St. Joan of Arc Lord, have mercy on us! Jesus Christ, have mercy on us! Lord, have mercy on us!
Jesus Christ, hear us! Jesus Christ, graciously hear us! Our Heavenly Father, Who art God, have mercy on us!
Son, Savior of the world, Who art God, have mercy on us!
Holy Spirit, Who art God, have mercy on us!
Holy Trinity, Who art God, have mercy on us! Holy Mary, virgin Mother of God, pray for us.
Our Lady of the Assumption, principal patron of France, pray for us.
Saint Michael the Archangel, patron and special protector of France, pray for us.
Saint Catherine of Alexandria, virgin and Martyr, pray for us.
Saint Margaret of Antioch, virgin and Martyr, pray for us.
Saint Joan of Arc, chosen by God at Domremy, pray for us.
Saint Joan of Arc, informed [of her mission] by Saint Michael, the Archangel and his Angels,
pray for us.
Saint Joan of Arc, compliant to the call of God, pray for us.
Saint Joan of Arc, confidant and submissive to her voices, pray for us.
Saint Joan of Arc, model of family life and labor, pray for us.
Saint Joan of Arc, faithfully devoted to Our Lady, pray for us.
Saint Joan of Arc, who delighted in the Holy Eucharist, pray for us.
Saint Joan of Arc, model of generosity in the service to God, pray for us.
Saint Joan of Arc, example of faithfulness to the Divine vocation, pray for us.
Saint Joan of Arc, model of union with God in action, pray for us.
Saint Joan of Arc, virgin and soldier, pray for us.
Saint Joan of Arc, model of courage and purity in the field [of battle], pray for us.
Saint Joan of Arc, compassionate towards all who suffer, pray for us.
Saint Joan of Arc, the pride of Orleans, pray for us.
Saint Joan of Arc, glory of Reims, pray for us.
Saint Joan of Arc, liberator of the Country, pray for us.
Saint Joan of Arc, abandoned and imprisoned at Compiegne, pray for us.
Saint Joan of Arc, pure and patient in thy prison, pray for us.
Saint Joan of Arc, heroic and valiant before thy judges, pray for us.
Saint Joan of Arc, alone with God at the hour of torment, pray for us.
Saint Joan of Arc, Martyr of Rouen, pray for us. Saint Joan or Arc and Saint Therese of Lisieux patronesses of France, pray for us.
All the Saints of France, intercede for us. Lamb of God, Who takest away the sins of the world, ave mercy on us, Lord.
Lamb of God, Who takest away the sins of the world, graciously hear us, Lord.
Lamb of God, Who takest away the sins of the world, have mercy on us, Lord.
Saint Joan of Arc, pray for us,
that we may become worthy of the promises of Our Savior Jesus Christ. Let us pray: Oh God, Who hast raised up in an admirable manner, the virgin of Domremy, Saint Joan of Arc, for the defense of the faith and country, by her intercession, we ask Thee that the Church [may] triumph against the assaults of her enemies and rejoice in lasting peace; through Jesus Christ Our Lord. Amen. ~~by Louis, Bishop of Saint Dié 

Pope Francis at Mass "Do not adopt the worldly patterns of behaviour, walk forward, looking at the light that is the promise, in hope" Homily


Pope at Mass: Reject worldly patterns of behaviour that take away our freedom
Pope Francis warns Christians against remaining attached to worldly ways of thinking and behaviour at his homily during Mass celebrated on Tuesday at the Vatican’s Santa Marta residence.
By Susy Hodges
Taking his inspiration from the day’s reading from the First Letter of Peter that urges Christians to be holy in every aspect of their conduct, the Pope’s homily reflected on that call to holiness and the importance of moving away from our worldly way of thinking and behaviour that formerly enslaved us.
“And the call to holiness, which is the normal call, is our call to live as a Christian, namely living as a Christian is the same as saying 'living as a saint'. Many times we think of holiness as something extraordinary, like having visions or lofty prayers ... or some think that being holy means having a face like that in a cameo ... no. Being holy is something else. It is to proceed along this path that the Lord tells us about holiness. And what is it, to proceed along the path of holiness? Peter says it: "Put all your hope in that grace that will be given to you when Jesus Christ manifests Himself".
Walking towards the light
Pope Francis explained that walking towards holiness means proceeding towards that grace, that encounter with Jesus Christ. It’s like walking towards the light: many times we don’t see the road that well because the light dazzles us.
"But we are not mistaken, noted the Pope, “because we see the light and we know the way". When you walk with the light behind you, you can see the road well, but in reality there is shadow, not light, in front of you.
Don't go back to our worldly patterns of behaviour
Warning that there are many things that enslave us, the Pope told Christians that they need “to be free and to feel free” in order to walk towards holiness. It is for this reason, he said, that Peter urges us not to conform “to the desires of our former ignorance.” Paul also says in his First Letter to the Romans: "Do not conform," which means don’t get involved in worldly patterns of behaviour.
"This is the correct translation of this advice - do not adopt the worldly patterns, - do not adopt those patterns of behaviour, that worldly way of thinking, that way of thinking and judging that the world offers you because this deprives you of freedom. And to proceed towards holiness, one must be free: free to go forward, looking at the light, going forward. And when we return, as he says here, to the way of life we had before our encounter with Jesus Christ or when we return to those patterns of worldly behaviour, we lose our freedom.”
Without freedom one cannot be holy
When facing difficulties, warned Pope Francis, we are often tempted to look back with nostalgia at our old ways just like the People of God did in the Book of Exodus when they complained and thought back “to the beautiful life they lived in Egypt.”
“In moments of trials and tribulations, we always are tempted to look back, to look at the worldly patterns of behaviour, at the patterns that we had before setting out the path towards salvation: without freedom. And without freedom one cannot be holy. Freedom is the condition for moving forward while looking at the light ahead of us. Do not adopt the worldly patterns of behaviour, walk forward, looking at the light that is the promise, in hope; this is the promise like the people of God in the desert: when they looked forward everything went fine; when they were nostalgic because they could no longer eat the good things they formerly had, they made mistakes and forgot that they had no freedom back there.”
Worldly patterns promise everything and give nothing
The Pope reminded his listeners that the Lord calls us to holiness every day. And there are two parameters, he added, to know if we are on our way to holiness: first of all, if we look towards the light of the Lord in the hope of finding it and, then if when the trials come, we look ahead and do not lose our freedom by taking refuge in worldly patterns of behaviour, which "promise you everything and give you nothing". "You will be holy because I am holy": this is the Lord's commandment.
In conclusion, Pope Francis offered a prayer to God to grant us the grace to understand correctly what the path of holiness is: "a path of freedom” but with “a tension of hope” on our path towards Jesus. Text Source: Vatican News

Today's Mass Readings and Video : Wednesday May 30, 2018 - #Eucharist


Wednesday of the Eighth Week in Ordinary Time
Lectionary: 349

Reading 11 PT 1:18-25

Beloved:
Realize that you were ransomed from your futile conduct,
handed on by your ancestors,
not with perishable things like silver or gold
but with the precious Blood of Christ
as of a spotless unblemished Lamb.
He was known before the foundation of the world
but revealed in the final time for you,
who through him believe in God
who raised him from the dead and gave him glory,
so that your faith and hope are in God.

Since you have purified yourselves
by obedience to the truth for sincere brotherly love,
love one another intensely from a pure heart.
You have been born anew,
not from perishable but from imperishable seed,
through the living and abiding word of God, for:

"All flesh is like grass,
and all its glory like the flower of the field;
the grass withers,
and the flower wilts;
but the word of the Lord remains forever."
This is the word that has been proclaimed to you.

Responsorial PsalmPS 147:12-13, 14-15, 19-20

R. (12a) Praise the Lord, Jerusalem.
or:
R. Alleluia.
Glorify the LORD, O Jerusalem;
praise your God, O Zion.
For he has strengthened the bars of your gates;
he has blessed your children within you.
R. Praise the Lord, Jerusalem.
or:
R. Alleluia.
He has granted peace in your borders;
with the best of wheat he fills you.
He sends forth his command to the earth;
swiftly runs his word!
R. Praise the Lord, Jerusalem.
or:
R. Alleluia.
He has proclaimed his word to Jacob,
his statutes and his ordinances to Israel.
He has not done thus for any other nation;
his ordinances he has not made known to them. Alleluia.
R. Praise the Lord, Jerusalem.
or:
R. Alleluia.

AlleluiaMK 10:45

R. Alleluia, alleluia.
The Son of Man cane to serve,
and to give his life as a ransom for many.
R. Alleluia, alleluia.

GospelMK 10:32-45

The disciples were on the way, going up to Jerusalem,
and Jesus went ahead of them.
They were amazed, and those who followed were afraid.
Taking the Twelve aside again, he began to tell them
what was going to happen to him.
"Behold, we are going up to Jerusalem, and the Son of Man
will be handed over to the chief priests and the scribes,
and they will condemn him to death
and hand him over to the Gentiles who will mock him,
spit upon him, scourge him, and put him to death,
but after three days he will rise."

Then James and John, the sons of Zebedee,
came to Jesus and said to him,
"Teacher, we want you to do for us whatever we ask of you."
He replied, "What do you wish me to do for you?"
They answered him,
"Grant that in your glory
we may sit one at your right and the other at your left."
Jesus said to them, "You do not know what you are asking.
Can you drink the chalice that I drink
or be baptized with the baptism with which I am baptized?"
They said to him, "We can."
Jesus said to them, "The chalice that I drink, you will drink,
and with the baptism with which I am baptized, you will be baptized;
but to sit at my right or at my left is not mine to give
but is for those for whom it has been prepared."
When the ten heard this, they became indignant at James and John.
Jesus summoned them and said to them,
"You know that those who are recognized as rulers over the Gentiles
lord it over them,
and their great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served but to serve
and to give his life as a ransom for many."

Free Recipe in honor of #StJoanofArc - #FrenchToast and Cotignac (Pears)

To make this dish more commemorative, the toast should be served with cotignac, a French quince marmalade paste that is an Orleans specialty. This extraordinary preserve was once flavored with musk and presented as a gift to visiting royalty. When Joan came to lift the siege of Orleans, cotignac was the first gift presented to her. Quinces or winter pears were one of the most popular fruits of the middle ages. The fruit is extremely sour and was primarily used in jams and marmalades.  The best quinces come from Portugal and the Portuguese for quince is marmalo. Marmalade is based on the word marmalo since the first marmalade was made with quinces.
 
Pain Perdu (French Toast)
Ingredients
 
2 eggs
3 TB sugar
1 cup milk
dash of nutmeg
 
3  TB butter
2 medium slices of bread
powdered sugar for dusting toast

 
Instructions
 
  1. Beat together egg and sugar; add milk and nutmeg.
  2. Dip slices of bread in the egg mixture then fry in hot butter until browned on each side
  3. Dust toast with powdered sugar
Cotignac
Ingredients
 

10 quinces or Pears
4 oranges, pealed, and pips removed
 
1 to 2 cups sugar
water
 
Instructions
  1. Wash the quinces to remove the 'bloom', then chop and place in a pot. Add the lemon juice and apple pips. Add enough water to barely float the fruit - at most, barely cover the quinces.
  2. Peel, core and slice quinces.
  3. Put 4  peeled, sliced and cored quinces  into a pan with water not quite covering them. Bring them to the boil and cook for 30 minutes.
  4. Strain through a colander, then the resulting juice through 2 thicknesses of muslin to extract as much juice as possible.
  5. In the quince juice cook another 6  peeled, sliced and cored quinces, prepared oranges, skinned and  Simmer for 1 hour, and put the mixture through a sieve, so as to obtain a thick puree; weigh the puree, add an equal quantity of sugar, return to the pan and cook until the mixture begins to come away from the sides.
  6. Allow to cool and store in jars and refrigerate.
Shared from medadvocates