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Thursday, August 2, 2018
After the argument, they heard what sounded like a struggle, and when they came in they saw the priest lying on the floor.
While Father Graney was on the floor, they say August was punching and kicking him in the stomach and the face numerous times.
The church employees attempted to break up the fight, but police say August pushed them aside and went into another room, grabbed a bottle of wine, returned and poured it all over the injured priest.
According to the witnesses, August then struck Graney in the head with the bottle; he then allegedly grabbed a can of compressed air and sprayed it into the priest's mouth.
Police say the church employees were able to lure August out of the church by telling him that they would give him a ride and money.
Once he was outside, they then locked the front door locking him outside.
Police say August then struck the door multiple times trying to get back in. He did break the main doors of the church, however, he was not able to get into the locked church office.
After skateboarding away, New Castle County police eventually arrested.
According to court records, when August was being put into the police car he allegedly said he wanted to kill the victim and wished he had finished the job, and said he enjoyed watching the victim with blood on his face and body.
August is not a member of the church, but he was apparently known there. One parishioner told us he has been seen around the church for up to 18 months, but did not want to say anything more than that.
At August's family home on Tuesday his grandfather told us Joshua has long suffered from mental illness, but declined to elaborate.
Graney, who has been the pastor at the church for at least a decade, is described as warm and outgoing.
"Father Bill is very giving, he's very loving. He would help anyone that came to him and asked for help. I don't think he would ever turn anybody down," says church member Pamela Skwish.
Father Graney is in stable condition but will have to undergo further surgeries for his injuries.
Resurrection Parish offices will be closed and daily masses canceled until further notice.
Text Source: WPVI
Pope Francis "And it takes knees strong for prayer. I believe that with these two discourses you will have the inspiration to go where the Holy Spirit will tell you, in the heart." FULL TEXT
TO THE PARTICIPANTS IN THE MEETING
"EUROPEAN JESUITS IN FORMATION"
Aulette of the Paul VI Hall
Wednesday, 1 August 2018
Good morning. I'm happy to welcome you. Thank you so much for this visit, it's good for me. When I was a student, when we had to go to the General, and when we had to go with the General to the Pope, he would bring his cassock and cloak. I see this fashion is gone, thank God.
The priest made me laugh when he spoke of unifying the Jesuit ministry. I understood that it was a question of unifying the souls and hearts of the Jesuits, not the modalities, because if this is done, the Society of Jesus ends. The first role of the General was said to "graze the Jesuits", and another said : "Yes, but it is like grazing a herd of frogs": one from here, one from there ... But this is beautiful, because it takes a great freedom, without freedom you can not be Jesuit. And a great obedience to the shepherd; who must have the great gift of discernment to allow each of the "toads" to choose what he feels the Lord asks him. This is the originality of the Company: unity with great diversity.
Blessed Paul VI told us, in the XXXII General Congregation, that there where there are intersections of ideas, problems, challenges, there is a Jesuit. Read that speech: in my opinion it is the most beautiful speech that a Pope has made to the Company. It was a difficult time for the Company, and Blessed Paul VI began the conversation like this: "Why do you doubt? A moment of doubt? No! Courage!". And I would like to link it with another speech, not of a Pope but of a General, of Pedro Arrupe: it was his "swan song", in the refugee camp in Thailand, I do not know whether in Bangkok or south of Bangkok. He made that speech at the plane and landed at Fiumicino with the stroke. It was his last sermon, his will. In these two speeches there is the frame of what the Compagnia must do today: courage, going to the suburbs, to the intersections of ideas, problems, of the mission ... There is the will of Arrupe, the "song of the swan" , prayer. It takes courage to be a Jesuit. It does not mean that a Jesuit must be unconscious, or reckless, no. But have courage. Courage is a grace of God, that Pauline parrhesia ... And it takes knees strong for prayer. I believe that with these two discourses you will have the inspiration to go where the Holy Spirit will tell you, in the heart.
Then we talk about communication, which is one of your themes. I really like the communication method of San Pietro Favre: yes, Favre communicated and let the others communicate. Read the memorial: it is a monument to communication, both the inner one with the Lord and the external one with the people.
And I thank you for what you do. Go ahead, at intersections, without fear. But be anchored to the Lord.
Pray for me, do not forget! This work [by the Pope] is not easy ... Perhaps this seems a heresy, but it is usually fun. Thank you.
We still have a few minutes: if any of you want to ask a few questions or some reflection, let's take advantage of these minutes. So I learn from your heresies ...
Question [in English]: Thank you for your words, Holy Father. The theme of our meetings is communication, young people. Someone once told me that being religious or priests means that one thing we will never have to face is unemployment. But many young people, even with a high level of preparation, are at risk of unemployment. I find this a challenge for me, to see things from their point of view, because I know that the Society of Jesus and the Church will always have a task for me, somewhere. I find this a great challenge for communication: this is an experience of unemployment that I know I will never have. It's something that I find difficult ...
Perhaps this is one of the most acute and painful problems for young people, because it goes right to the heart of the person. The person who has no work, feels without dignity. I remember once, in my land, a lady came to tell me that her daughter, a university student, spoke several languages, did not find a job. I moved with some laymen there, and they found a job. That woman wrote me a note saying: "Thank you, Father, because you helped my daughter to regain her dignity". Not having work removes dignity. And more: it's not the fact that you can not eat, because you can go to Caritas and feed them. The problem is not being able to bring home bread: it takes away dignity. When I see - you see - so many young people without work, we will have to ask ourselves why. You will surely find the reason: there is a reorganization of the world economy, where the economy, which is concrete, gives way to finance, which is abstract. At the center is finance, and finance is cruel: it is not concrete, it is abstract. At the center is finance, and finance is cruel: it is not concrete, it is abstract. And there it is played with a collective imagination that is not concrete, but it is liquid or gaseous. And at the center is this: the world of finance. In his place there should have been the man and the woman. Today this is, I believe, the great sin against the dignity of the person: move it from its central place. Speaking last year with an International Monetary Fund executive, she told me that she had a desire to make a dialogue between the economy, humanism and spirituality. And he told me: "I managed to do it. Then I got excited and I wanted to do it between finance, humanism and spirituality. And I could not do it, because the economy, even the market economy, can open up to the social market economy, as John Paul II had asked; instead, finance is not capable, because you can not grasp finance: it is 'gaseous' ". Finance resembles the chain of Saint Anthony on a worldwide scale! So, with this shift of the person from the center and with putting at the center something like finance, so "gaseous", they generate emptiness in the work.
I wanted to say this in general because there are the roots of the problem of lack of work, posed by your question: "How can I understand, communicate and accompany a young person who is in that situation of not working?". Brothers, it takes creativity! Anyhow. A courageous creativity, to look for the way to meet this situation. But it's not a superficial question, the one you did. The number of youth suicides is increasing, but the governments - not all - do not publish the exact number: they publish up to a certain point, because it is scandalous. And why hang themselves, these young people commit suicide? The main reason for almost all cases is the lack of work. They are unable to feel useful and end up ... Other young people do not feel like facing suicide, but seek an intermediate alienation with addictions, and dependence, today, is an escape from this lack of dignity. Do you think that behind every dose of cocaine - we think - there is a big world industry that makes this possible, and probably - I'm not sure - the biggest money movement in the world. Other young people on the mobile phone see interesting things as a project of life: at least they give a job ... This is real, it happens! "Ah, I take the plane and go to enlist in ISIS: at least I will have a thousand dollars in my pocket every month and something to do!". Suicides, addictions and exit to the guerrillas are the three options that young people have today, when there is no work. This is important: understand the problem of young people; make [that young man] feel that I understand him, and this is communicating with him. And then move to solve this problem. The problem has a solution, but we must find the way, we need the prophetic word, we need human inventiveness, we need to do many things. Getting your hands dirty ... My answer to your question is a bit long, but they are all elements to make a decision in communication with a young person who has no job. You did well to talk about this, because it's a problem of dignity.
And what happens when a Jesuit has no work? There is a big problem there! Speak early with the spiritual father, with the superior, make a good discernment on why ...
Thank you. I do not give you more work [to the translator].
Tomorrow is the feast of St. Peter Favre: pray for it to give us the grace to learn to communicate.
Let us pray to Our Lady: Ave or Maria ...
And please do not forget those two discourses: that of Blessed Paul VI, in 1974, at the XXXII General Congregation, and that of Father Arrupe in Thailand, his swan song, his will.
The Portiuncula Indulgence could at first be gained only in the Portiuncula chapel between the afternoon of 1 Aug. and sunset on 2 Aug. On 5 Aug., 1480 (or 1481), Sixtus IV extended it to all churches of the first and second orders of St. Francis for Franciscans; on 4 July, 1622, this privilege was further extended by Gregory XV to all the faithful, who, after confession and the reception of Holy Communion, visited such churches on the appointed day. On 12 Oct., 1622, Gregory granted the same privilege to all the churches of the Capuchins; Urban VIII granted it for all churches of the regular Third Order on 13 Jan., 1643, and Clement X for all churches of the Conventuals on 3 Oct., 1670. Later popes extended the privilege to all churches pertaining in any way to the Franciscan Order, even to churches in which the Third Order held its meetings (even parish churches, etc.), provided that there was no Franciscan church in the district, and that such a church was distant over an Italian mile (1000 paces, about 1640 yards). Some districts and countries have been granted special privileges. On 9 July, 1910, Pius X (only, however, for that year) granted the privilege that bishops could appoint any public churches whatsoever for the gaining of the Portiuncula Indulgence, whether on 2 Aug. or the Sunday following (Acta Apostolicae Sedis, II, 1910, 443 sq.; Acta Ord. Frat. Min., XXIX, 1910, 226). This privilege has been renewed for an indefinite time by a decree of the S. Cong. of Indul., 26 March, 1911 (Acta Apostolicae Sedis, III, 1911, 233-4). The Indulgence is toties-quoties, that is, it may be gained as often as one wishes (i.e. visits the church); it is also applicable to the souls in purgatory.
While the declarations of the popes have rendered the Portiuncula Indulgence certain and indisputable from the juridico-canonistic standpoint, its historical authenticity (sc. origin from St. Francis) is still a subject of dispute. The controversy arises from the fact that none of the old legends of St. Francis mentions the Indulgence, and no contemporary document or mention of it has down to us. The oldest document dealing with the Indulgence is a notary's deed of 31 October, 1277, in which Blessed Benedict of Arezzo, whom St. Francis himself received into the order, testifies that he had been informed by Brother Masseo, a companion of St. Francis, of the granting of the Indulgence by Honorius III at Perugia. Then follow other testimonies, for example, those of Jacob Cappoli concerning Brother Leo, of Fr. Oddo of Aquasparta, Peter Zalfani, Peter John Olivi (d. 1298, who wrote a scholastic tract in defence of this indulgence about 1279), Blessed John of Laverna (Fermo; d. 1322), Ubertinus of Casale (d. after 1335), Blessed Francis of Fabriano (d. 1322), whose testimony goes back to the year 1268, etc. In addition to these rather curt and concise testimonies there are others which relate all details in connection with the granting of the Indulgence, and were reproduced in numberless books: e.g. the testimony of Michael Bernardi, the letters of Bishop Theobald of Assisi (1296-1329) and of his successor Conrad Andreae (1329-37). All the testimonies were collected by Fr. Francesco Bartholi della Rossa in a special work, "Tractatus de Indulgentia S. Mariae de Portiuncula" (ed. Sabatier, Paris, 1900). In his edition of this work, Sabatier defends the Indulgence, although in his world-famous "Vie de S. François" (Paris, 1894), he had denied its historicity (412 sqq.); he explains the silence of St. Francis and his companions and biographers as due to reasons of discretion etc. Others seek to accord more weight to the later testimonies by accentuating their connection with the first generation of the order; others again find allusions to the Indulgence in the old legends of St. Francis. On the other hand, the opponents regard the gap between 1216 and 1277 as unbridgable, and hold that the grounds brought forward by the defenders to explain this silence had vanished long before the latter date. No new documents have been found recently in favour of the authenticity of the Indulgence.
[Note: The norms and grants of indulgences were completely reformed by Pope Paul VI after the Second Vatican Council in his Apostolic Constitution "Indulgentiarum Doctrina" (1967), and the Portiuncula Indulgence was again confirmed at that time. According to the Enchiridion Indulgentiarum, the Catholic faithful may gain a plenary indulgence on 2 August (the Portiuncula) or on such other day as designated by the local ordinary for the advantage of the faithful, under the usual conditions (sacramental Confession, Holy Communion, and prayer for the intentions of the Supreme Pontiff), by devoutly visiting the parish church, and there reciting at least the Lord's Prayer and the Creed. The Indulgence applies to the cathedral church of the diocese, and to the co-cathedral church (if there is one), even if they are not parochial, and also to quasi-parochial churches. To gain this, as any plenary indulgence, the faithful must be free from any attachment to sin, even venial sin. Where this entire detachment is wanting, the indulgence is partial.]
SOURCE: the Catholic Encyclopedia
#BreakingNews US Bishops' FULL Text Official Release on Course of Action for Moral Failures on Part of Church Leaders
August 1, 371, Vercelli, Piemonte
Bishop of Vercelli, b. in Sardinia c. 283; d. at Vercelli, Piedmont, 1 August, 371. He was made lector in Rome, where he lived some time, probably as a member or head of a religious community (Spreitzenhofer, Die Entwickelung des alten Mönchtums in Italien, Vienna, 1894, 14 sq.), Later he came to Vercelle, the present Vercelli, and in 340 was unanimously elected bishop of that city by the clergy and the people. He received episcopal consecration at the hands of Pope Julius I on 15 December, of the same year. According to the testimony of St. Ambrose (Ep. lxiii, Ad Vercellenses) he was the first bishop of the West who united monastic with clerical life. He led with the clergy of his city a common life modelled upon that of the Eastern cenobites (St. Ambrose, Ep. lxxxi and Serm. lxxxix). For this reason the Canons Regular of St. Augustine honour him along with St. Augustine as their founder (Proprium Canon. Reg., 16 December).
In 364 Pope Liberius sent Eusebius and Bishop Lucifer to Cagliari to the Emperor Constantius, who was then at Arles in Gaul, for the purpose of inducing the emperor to convoke a council which should put an end to the dissentions between the Arians and the orthodox. The synod was held in Milan in 355. At first Eusebius refused to attend it because he foresaw that the Arian bishops, who were supported by the emperor, would not accept the decrees of the Nicene council and would insist upon the condemnation of St. Athanasius. Being pressed by the emperor and the bishops to appear at the synod, he came to Milan, but was not admitted to the synod until the document condemning St. Athanasius had been drawn up and was awaiting the signature of the bishops. Eusebius vehemently protested against the unjust condemnation of St. Athanasius and, despite the threats of the emperor, refused to attach his signature to the document. As a result he was sent into exile, first to Scythopolis in Syria, where the Arian bishop Patrophilus, whom Eusebius calls his jailer, (Baronius, Annal., ad ann. 356, n. 97), treated him very cruelly; then to Cappodocia, and lastly to Thebaid. On the accession of the Emperor Julian, the exiled bishops were allowed to return to their sees, in 362. Eusebius, however, and his brother-exile Lucifer did not at once return to Italy. Acting either by force of their former legatine faculties or, as is more probable, having received new legatine faculties from Pope Liberius, they remained in the Orient for some time, helping to restore peace in the Church. Eusebius went to Alexandria to consult with St. Athanasius about convoking the synod which in 362 was held there under their joint presidency. Besides declaring the Divinity of the Holy Ghost and the orthodox doctrine concerning the Incarnation, the synod agreed to deal mildly with the repentant apostate bishops, but to impose severe penalties upon the leaders of several of Arianizing factions. At its close Eusebius went to Antioch to reconcile the Eustathians and the Meletians. The Eustathians were adherents of the bishop St. Eustatius, who was deposed and exiled by the Arians in 331. Since Meletius' election in 361 was brought about chiefly by the Arians, the Eustathians would not recognize him, although he solemnly proclamed his orthodox faith from the ambo after his episcopal consecration. The Alexandrian synod had desired that Eusebius should reconcile the Eustathians with Bishop Meletius, by purging his election of whatever might have been irregular in it, but Eusebius, upon arriving at Antioch found that his brother-legate Lucifer had consecrated Paulinus, the leader of the Eustathians, as Bishop of Antioch, and thus unwittingly had frustrated the pacific design. Unable to reconcile the factions at Antioch, he visited other Churches of the Orient in the interest of the orthodox faith, and finally passed through Illyricum into Italy. Having arrived at Vercelli in 363, he assisted the zealous St. Hilary of Poitiers in the suppression of Arianism in the Western Church, and was one of the chief opponents of the Arian Bishop Auxientius of Milan. The church honours him as a martyr and celebrates his feast as a semi-double on 16 December. In the "Journal of Theological Studies" (1900), I, 302-99, E.A. Burn attributes to Eusebius the "Quicumque".Three short letters of Eusebius are printed in Migne, P.L., XII, 947-54 and X, 713-14. St. Jerome (De vir. ill., c. lvi, and Ep. li, n. 2) ascribes to him a Latin translation of a commentary on the Psalms, written originally in Greek by Eusebius of Cæsarea; but this work has been lost. There is preserved in the cathedral at Vercelli the "Codex Vercellensis", the earliest manuscript of the old Latin Gospels (codex a), which is generally believed to have been written by Eusebius. It was published by Irico (Milan 1748) and Bianchini (Rome, 1749), and is reprinted in Migne, P.L. XII, 9-948; a new edition was brought out by Belsheim (Christiania, 1894). Krüger (Lucifer, Bischof von Calaris", Leipzig, 1886, 118-30) ascribes to Eusebius a baptismal oration by Caspari (Quellen sur Gesch, Des Taufsymbols, Christiania, 1869, II, 132-40). The confession of faith "Des. Trinitate confessio", P.L., XII, 959-968, sometimes ascribed to Eusebius is spurious.
SOURCE: the Catholic Encyclopedia