Friday, October 5, 2018

Saint October 6 : St. Bruno : Founder of the #Carthusians - Patron of Possessed People

Confessor, ecclesiastical writer, and founder of the Carthusian Order. He was born at Cologne about the year 1030; died 6 October, 1101. He is usually represented with a death's head in his hands, a book and a cross, or crowned with seven stars; or with a roll bearing the device O Bonitas. His feast is kept on the 6th of October.
According to tradition, St. Bruno belonged to the family of Hartenfaust, or Hardebüst, one of the principal families of the city, and it is in remembrance of this origin that different members of the family of Hartenfaust have received from the Carthusians either some special prayers for the dead, as in the case of Peter Bruno Hartenfaust in 1714, and Louis Alexander Hartenfaust, Baron of Laach, in 1740; or a personal affiliation with the order, as with Louis Bruno of Hardevüst, Baron of Laach and Burgomaster of the town of Bergues-S. Winnoc, in the Diocese of Cambrai, with whom the Hardevüst family in the male line became extinct on 22 March, 1784.
We have little information about the childhood and youth of St. Bruno. Born at Cologne, he would have studied at the city college, or collegial of St. Cunibert. While still quite young (a pueris) he went to complete his education at Reims, attracted by the reputation of the episcopal school and of its director, Heriman. There he finished his classical studies and perfected himself in the sacred sciences which at that time consisted principally of the study of Holy Scripture and of the Fathers. He became there, according to the testimony of his contemporaries, learned both in human and in Divine science.
His education completed, St. Bruno returned to Cologne, where he was provided with a canonry at St. Cunibert's, and, according to the most probable opinion, was elevated to the priestly dignity. This was about the year 1055. In 1056 Bishop Gervais recalled him to Reims, to aid his former master Heriman in the direction of the school. The latter was already turning his attention towards a more perfect form of life, and when he at last left the world to enter the religious life, in 1057, St. Bruno found himself head of the episcopal school, or écolâtre, a post difficult as it was elevated, for it then included the direction of the public schools and the oversight of all the educational establishments of the diocese. For about twenty years, from 1057 to 1075, he maintained the prestige which the school of Reims has attained under its former masters, Remi of Auxerre, Hucbald of St. Amand, Gerbert, and lastly Heriman. Of the excellence of his teaching we have a proof in the funereal titles composed in his honour, which celebrate his eloquence, his poetic, philosophical, and above all his exegetical and theological, talents; and also in the merits of his pupils, amongst whom were Eudes of Châtillon, afterwards Urban II, Rangier, Cardinal and Bishop of Reggio, Robert, Bishop of Langres, and a large number of prelates and abbots.
Breviary Prayer to St. Bruno
May we be helped by the intercession of St. Bruno, Thy Confessor, O Lord, we beseech Thee, so that we who by our evil deeds have grievously offended Thy Majesty, may by his merits and prayers obtain forgiveness of our sins. Through our Lord…. Lord God, you called Saint Bruno to serve you in a life of solitude. Amidst this world’s changes help us, by his prayers, to set our hearts always on you. Through our Lord… AMEN
In 1075 St. Bruno was appointed chancellor of the church of Reims, and had then to give himself especially to the administration of the diocese. Meanwhile the pious Bishop Gervais, friend of St. Bruno, had been succeeded by Manasses de Gournai, who quickly became odious for his impiety and violence. The chancellor and two other canons were commissioned to bear to the papal legate, Hugh of Die, the complaints of the indignant clergy, and at the Council of Autun, 1077, they obtained the suspension of the unworthy prelate. The latter's reply was to raze the houses of his accusers, confiscate their goods, sell their benefices, and appeal to the pope. Bruno then absented himself from Reims for a while, and went probably to Rome to defend the justice of his cause. It was only in 1080 that a definite sentence, confirmed by a rising of the people, compelled Manasses to withdraw and take refuge with the Emperor Henry IV. Free then to choose another bishop, the clergy were on the point of uniting their vote upon the chancellor. He, however, had far different designs in view. According to a tradition preserved in the Carthusian Order, Bruno was persuaded to abandon the world by the sight of a celebrated prodigy, popularized by the brush of Lesueur--the triple resurrection of the Parisian doctor, Raymond Diocres. To this tradition may be opposed the silence of contemporaries, and of the first biographers of the saint; the silence of Bruno himself in his letter to Raoul le Vert, Provost of Reims; and the impossibility of proving that he ever visited Paris. He had no need of such an extraordinary argument to cause him to leave the world. Some time before, when in conversation with two of his friends, Raoul and Fulcius, canons of Reims like himself, they had been so enkindled with the love of God and the desire of eternal goods that they had made a vow to abandon the world and to embrace the religious life. This vow, uttered in 1077, could not be put into execution until 1080, owing to various circumstances. The first idea of St. Bruno on leaving Reims seems to have been to place himself and his companions under the direction of an eminent solitary, St. Robert, who had recently (1075) settled at Molesme in the Diocese of Langres, together with a band of other solitaries who were later on (1098) to form the Cistercian Order. But he soon found that this was not his vocation, and after a short sojourn at Sèche-Fontaine near Molesme, he left two of his companions, Peter and Lambert, and betook himself with six others to Hugh of Châteauneuf, Bishop of Grenoble, and, according to some authors, one of his pupils. The bishop, to whom God had shown these men in a dream, under the image of seven stars, conducted and installed them himself (1084) in a wild spot on the Alps of Dauphiné named Chartreuse, about four leagues from Grenoble, in the midst of precipitous rocks and mountains almost always covered with snow. With St. Bruno were Landuin, the two Stephens of Bourg and Die, canons of Sts. Rufus, and Hugh the Chaplain, "all, the most learned men of their time", and two laymen, Andrew and Guérin, who afterwards became the first lay brothers. They built a little monastery where they lived in deep retreat and poverty, entirely occupied in prayer and study, and frequently honoured by the visits of St. Hugh who became like one of themselves. Their manner of life has been recorded by a contemporary, Guibert of Nogent, who visited them in their solitude. (De Vitâ suâ, I, ii.)
Meanwhile, another pupil of St. Bruno, Eudes of Châtillon, had become pope under the name of Urban II (1088). Resolved to continue the work of reform commenced by Gregory VII, and being obliged to struggle against the antipope, Guibert of Ravenna, and the Emperor Henry IV, he sought to surround himself with devoted allies and called his ancient master ad Sedis Apostolicae servitium. Thus the solitary found himself obliged to leave the spot where he had spent more than six years in retreat, followed by a part of his community, who could not make up their minds to live separated from him (1090). It is difficult to assign the place which he then occupied at the pontifical court, or his influence in contemporary events, which was entirely hidden and confidential. Lodged in the palace of the pope himself and admitted to his councils, and charged, moreover, with other collaborators, in preparing matters for the numerous councils of this period, we must give him some credit for their results. But he took care always to keep himself in the background, and although he seems to have assisted at the Council of Benevento (March, 1091), we find no evidence of his having been present at the Councils of Troja (March, 1093), of Piacenza (March, 1095), or of Clermont (November, 1095). His part in history is effaced. All that we can say with certainty is that he seconded with all his power the sovereign pontiff in his efforts for the reform of the clergy, efforts inaugurated at the Council of Melfi (1089) and continued at that of Benevento. A short time after the arrival of St. Bruno, the pope had been obliged to abandon Rome before the victorious forces of the emperor and the antipope. He withdrew with all his court to the south of Italy.
During the voyage, the former professor of Reims attracted the attention of the clergy of Reggio in further Calabria, which had just lost its archbishop Arnulph (1090), and their votes were given to him. The pope and the Norman prince, Roger, Duke of Apulia, strongly approved of the election and pressed St. Bruno to accept it. In a similar juncture at Reims he had escaped by flight; this time he again escaped by causing Rangier, one of his former pupils, to be elected, who was fortunately near by at the Benedictine Abbey of La Cava near Salerno. But he feared that such attempts would be renewed; moreover he was weary of the agitated life imposed upon him, and solitude ever invited him. He begged, therefore, and after much trouble obtained, the pope's permission to return again to his solitary life. His intention was to rejoin his brethren in Dauphiné, as a letter addressed to them makes clear. But the will of Urban II kept him in Italy, near the papal court, to which he could be called at need. The place chosen for his new retreat by St. Bruno and some followers who had joined him was in the Diocese of Squillace, on the eastern slope of the great chain which crosses Calabria from north to south, and in a high valley three miles long and two in width, covered with forest. The new solitaries constructed a little chapel of planks for their pious reunions and, in the depths of the woods, cabins covered with mud for their habitations. A legend says that St. Bruno whilst at prayer was discovered by the hounds of Roger, Great Count of Sicily and Calabria and uncle of the Duke of Apulia, who was then hunting in the neighbourhood, and who thus learnt to know and venerate him; but the count had no need to wait for that occasion to know him, for it was probably upon his invitation that the new solitaries settled upon his domains. That same year (1091) he visited them, made them a grant of the lands they occupied, and a close friendship was formed between them. More than once St. Bruno went to Mileto to take part in the joys and sorrows of the noble family, to visit the count when sick (1098 and 1101), and to baptize his son Roger (1097), the future King of Sicily. But more often it was Roger who went into the desert to visit his friends, and when, through his generosity, the monastery of St. Stephen was built, in 1095, near the hermitage of St. Mary, there was erected adjoining it a little country house at which he loved to pass the time left free from governing his State.
Meanwhile the friends of St. Bruno died one after the other: Urban II in 1099; Landuin, the prior of the Grand Chartreuse, his first companion, in 1100; Count Roger in 1101. His own time was near at hand. Before his death he gathered for the last time his brethren round him and made in their presence a profession of the Catholic Faith, the words of which have been preserved. He affirms with special emphasis his faith in the mystery of the Holy Trinity, and in the real presence of Our Saviour in the Holy Eucharist--a protestation against the two heresies which had troubled that century, the tritheism of Roscelin, and the impanation of Berengarius. After his death, the Carthusians of Calabria, following a frequent custom of the Middle Ages by which the Christian world was associated with the death of its saints, dispatched a rolliger, a servant of the convent laden with a long roll of parchment, hung round his neck, who passed through Italy, France, Germany, and England. He stopped at the principal churches and communities to announce the death, and in return, the churches, communities, or chapters inscribed upon his roll, in prose or verse, the expression of their regrets, with promises of prayers. Many of these rolls have been preserved, but few are so extensive or so full of praise as that about St. Bruno. A hundred and seventy-eight witnesses, of whom many had known the deceased, celebrated the extent of his knowledge and the fruitfulness of his instruction. Strangers to him were above all struck by his great knowledge and talents. But his disciples praised his three chief virtues--his great spirit of prayer, an extreme mortification, and a filial devotion to the Blessed Virgin. Both the churches built by him in the desert were dedicated to the Blessed Virgin: Our Lady of Casalibus in Dauphiné, Our Lady Della Torre in Calabria; and, faithful to his inspirations, the Carthusian Statutes proclaim the Mother of God the first and chief patron of all the houses of the order, whoever may be their particular patron.
St. Bruno was buried in the little cemetery of the hermitage of St. Mary, and many miracles were worked at his tomb. He had never been formally canonized. His cult, authorized for the Carthusian Order by Leo X in 1514, was extended to the whole church by Gregory XV, 17 February, 1623, as a semi-double feast, and elevated to the class of doubles by Clement X, 14 March, 1674. St. Bruno is the popular saint of Calabria; every year a great multitude resort to the Charterhouse of St. Stephen, on the Monday and Tuesday of Pentecost, when his relics are borne in procession to the hermitage of St. Mary, where he lived, and the people visit the spots sanctified by his presence. An immense number of medals are struck in his honour and distributed to the crowd, and the little Carthusian habits, which so many children of the neighbourhood wear, are blessed. He is especially invoked, and successfully, for the deliverance of those possessed.
As a writer and founder of an order, St. Bruno occupies an important place in the history of the eleventh century. He composed commentaries on the Psalms and on the Epistles of St. Paul, the former written probably during his professorship at Reims, the latter during his stay at the Grande Chartreuse if we may believe an old manuscript seen by Mabillon--"Explicit glosarius Brunonis heremitae super Epistolas B. Pauli." Two letters of his still remain, also his profession of faith, and a short elegy on contempt for the world which shows that he cultivated poetry. The "Commentaries" disclose to us a man of learning; he knows a little Hebrew and Greek and uses it to explain, or if need be, rectify the Vulgate; he is familiar with the Fathers, especially St. Augustine and St. Ambrose, his favourites. "His style", says Dom Rivet, "is concise, clear, nervous and simple, and his Latin as good as could be expected of that century: it would be difficult to find a composition of this kind at once more solid and more luminous, more concise and more clear". His writings have been published several times: at Paris, 1509-24; Cologne, 1611-40; Migne, Latin Patrology, CLII, CLIII, Montreuil-sur-Mer, 1891. The Paris edition of 1524 and those of Cologne include also some sermons and homilies which may be more justly attributed to St. Bruno, Bishop of Segni. The Preface of the Blessed Virgin has also been wrongly ascribed to him; it is long anterior, though he may have contributed to introduce it into the liturgy.
St. Bruno's distinction as the founder of an order was that he introduced into the religious life the mixed form, or union of the eremitical and cenobite modes of monasticism, a medium between the Camaldolese Rule and that of St. Benedict. He wrote no rule, but he left behind him two institutions which had little connection with each other--that of Dauphiné and that of Calabria. The foundation of Calabria, somewhat like the Camaldolese, comprised two classes of religious: hermits, who had the direction of the order, and cenobites who did not feel called to the solitary life; it only lasted a century, did not rise to more than five houses, and finally, in 1191, united with the Cistercian Order. The foundation of Grenoble, more like the rule of St. Benedict, comprised only one kind of religious, subject to a uniform discipline, and the greater part of whose life was spent in solitude, without, however, the complete exclusion of the conventual life. This life spread throughout Europe, numbered 250 monasteries, and in spite of many trials continues to this day.
The great figure of St. Bruno has been often sketched by artists and has inspired more than one masterpiece: in sculpture, for example, the famous statue by Houdon, at St. Mary of the Angels in Rome, "which would speak if his rule did not compel him to silence"; in painting, the fine picture by Zurbaran, in the Seville museum, representing Urban II and St. Bruno in conference; the Apparition of the Blessed Virgin to St. Bruno, by Guercino at Bologna; and above all the twenty-two pictures forming the gallery of St. Bruno in the museum of the Louvre, "a masterpiece of Le Sueur and of the French school". Biographical Text from the Catholic Encyclopedia - Prayer from the 1962 Breviary

Themes of the Synod - A “ministry of listening” with Video

Synod, Day 3: Speaking to young people, not about them
The work of the Synod on Young People continues on Wednesday, with 20 Synod Fathers speaking at the morning's fourth General Congregation. Brother Alois, the Prior of the Taize Community, a special guest of the Synod, also spoke this morning, as did eight of the young auditors taking part in the Assembly.
  By Isabella Piro
“Today, there are many people who speak about the young, but few who speak to them.” These words of Paul VI were echoed during the fourth general congregation of the Synod of Bishops, which took place Wednesday morning.
The theme of listening was an important part of the morning assembly. The Synod Fathers heard of the need to listen to young people in the digital world, where an overabundance of information corresponds to a dearth of dreams, with the risk of creating “info-obese” children. But there is also the need to look at the positive face of youth, who are bearers of great human and spiritual resources, such as friendship, solidarity, volunteering, authenticity in witness, the request for coherence addressed to civil society, the call to a more joyful and evangelical Church.

Constructive engagement with adults

Young people, they heard, want to have an adult who will listen to them, dedicate their time to them, welcome them with empathy and respect, accompany them in their discernment—even with regard to their vocation—and not judge them. This need is even greater today, given the attitude of some adults towards young people, which can leave youths disoriented, without a stable point of reference.
The importance of liturgy and the sacraments
Speakers on Wednesday morning also talked about the importance of revitalizing the spiritual life of the Church, especially with regard to the Mass, daily prayer, and the Sacraments. These can be a way to attract young people and make them an active part of the life of the Church, encouraging them to play an active role. In liturgical celebrations, then, attention should be paid to a more inspiring use of music, as well as to catechesis and homilies. It is not enough to memorize prayers and formulas, it was said; rather preaching ought to be joyful and inspiring, because young people must understand with their heads, and believe with their hearts. Only in this way can they be the first apostles to their peers. As an agent of change, a builder of peace and unity in the world, youth must be considered a theological place in which the Church recognizes herself.

“Solitude in abundance”

At the same time, Pastors must not limit themselves to waiting for young people in the parishes: the true challenge is to be a Church “going forth,” reaching out to young people wherever they may be. Many young people seem to have many virtual friendships, but few real friends. They suffer a kind of “solitude in abundance,” to which the Church can offer a real response. In the area of formation, the importance of the social doctrine of the Church, a valid compass that can guide young people in their choices was recalled; as was the role of Catholic schools, understood as excellent educational centres, though perhaps not capable of fully incorporating young people into ecclesial life.

The Family-Church Alliance

The call for an alliance between Church and family was another central theme of the day. As the primary educators of children, especially in accompanying the to adulthood, the basic unit of the family, based on Christian matrimony, today must be valued anew. In fact, the family represents in some ways the first seminary for those discerning a vocation. For this reason, it seems necessary to reflect on the figure of the father, a pillar for the transmission of the faith and for the ripening of the identity of children. It is a role, as was pointed out in the Synod hall, that must be appreciated in harmony, not competition, with the role of mothers.

Welcoming migrants and refugees

There was also an appeal to welcome refugees and migrants, who are often young people and whose dignity is often violated. A key term in this area is solidarity, the prelates noted, so that young refugees might truly feel welcomed and integrated. Speakers also stressed the need to work together so that people might not be forced to emigrate, but able to remain in their countries of origin.

A “ministry of listening”

After interventions by numerous bishops, the members of the Synod had the opportunity to hear Brother Alois, Prior of the Taizé community, a Special Guest at the meeting. He spoke about the importance of a “ministry of listening,” which could perhaps be entrusted to the lay faithful. The founder of the Taizé community, the now-deceased Brother Roger, had said, “when the Church listens, it becomes what it is: a communion of love.”
Time was then given to hearing from eight young people, men and women, who are taking part in the General Assembly as Auditors. In their interventions, it was pointed out that youth is not merely a statistical category; rather, young people want to be part of the solution for contemporary problems. There was also an appeal for a kind of “preferential option” for the young: wounded by systems that exclude, systems which do not favour equality and justice, young people should be heard and helped in concrete ways, precisely because they risk becoming like the poor of our day, victims of a “culture of waste.”

Discarded and rootless

Being young today almost seems to guarantee enrolment in the ranks of the discarded: rootless and “nati liquidi” [born into a fluid state]. Young people in our day are uncertain and fragile, often instrumentalised by politics, deprived of a future. On the other hand, they still dream of a world that includes them and allows them to be protagonists of history, creators in the key of service and not of power. The Auditors also appealed for firmness and transparency in the struggle against abuse by people in the Church, so that the Church might become more credible. Finally, they said a greater appreciation of the role of women in ecclesial life was essential, so that women might feel encouraged to grow in the freedom of faith in Jesus.
FULL TEXT Release by Vatican News 

#BreakingNews 3 Young Pro-Lifers Violently Assaulted in Toronto - Caught on Camera

On Sunday , Sept. 30 and Monday, October 1, 2018 three young Pro-Life were violently assaulted as they were standing in protest of abortion. The first incident which quickly went viral on social media involved Jordan Hunt roundhouse-kicking a young pro-life woman, named Marie-Claire Bissonnette. (Video below)Hunt began by destroying pro-life signage and then writing with permanent marker on jackets of pro-lifers, including a young 10-year-old girl. 
It was noted by the Canadian Centre for Bio-Ethical Reform that Hunt previously assaulted another young female prolifer earlier this summer in Toronto.
Several witnesses, have confirmed his identity and the police have been informed. (The video of Hunt from earlier this year is found at the bottom of this post.)
In a separate incident 2 Toronto Against Abortion team members were violently attacked while engaging in civil discussion about life at Ryerson University in Toronto. Gabby Skwarko, (in video below) who is a member of the Ryerson Reproductive Justice Collective and last year's Faculty of Arts Director at the Ryerson Students Union, was the attacker of Blaise Alleyne and Katie Somers. She approached the two from behind and launched into an attack on them and their property. Police were called. Katie Somers suffered injury, including bruising to her leg.
VIDEO Below showing Jordan Hunt earlier this year assaulting a woman:

#BreakingNews Nobel Peace Prize won by Nadia Murad who Suffered under ISIS as Sex Slave and Doctor from Congo who helped violated women during the War

The Oslo Committee awarded the Nobel Peace Prize to Denis Mukwege and Nadia Murad. Murad is a young Yazidi woman who endured multiple rapes by Jihadis.  She was held in the IS-installed “Caliphate” and was sexual slave. Dr. Mukwege is a gynecologist and works in the Democratic Republic of Congo where he treats women. He especially has helped women who have been raped, tortured and mutilated in war. 
The Committee cited the recognition of "their efforts to end the use of sexual violence as a weapon of war and armed conflict".  Nadia Murad, 25, was taken in August 2014 from her native village of Kocho, near Sinjar, to Mosul, IS’s stronghold in Iraq.The young woman lost six brothers and her mother. She was subjected to repeated rapes and torture, along with thousands of other young women. During her captivity, she was beaten, burnt with cigarette butts, and raped several times. She escaped when her torturers were distracted, and in September 2016 she became the first UNODC* Goodwill Ambassador for the Dignity of Survivors of Human Trafficking. As soon as she was free, Nadia Murad Basee (with Lamiya Aji Bashar) had told the world about the horror that they, as well as thousands of other women and girls, had to endure under the ISIS yoke. 

Pope Francis at Mass " Jesus speaks to me, He speaks to you, He speaks to each one of us. Jesus’ preaching is meant for each one of us" Homily


MORNING MEDITATION IN THE CHAPEL OF THE
DOMUS SAINT MARTHA

Faith is not a habit

Friday, 5 October 2018



(from: L'Osservatore Romano, daily ed., Year CLVIII, n.227, 06/10/2018)

One can not be a "halfway" Christian, leaving Jesus within the walls of the church and avoiding witnessing it "in the family, in the education of the children, in the school, in the neighborhood". From this "hypocrisy of the righteous" Pope Francis warned in the Mass celebrated Friday morning, October 5, in Santa Marta.

The Pontiff's meditation was inspired by the Gospel passage of Luke (10.13-16) proposed by the liturgy, in which "Jesus reproached three cities - Bethsaida, Corazin, Capernaum - because they did not listen to his word. They only heard, but that word did not enter their hearts, because they did not believe in the signs, in the miracles they did. " The Lord's warning is explicit: "But if in these pagan cities like Tire and Sidon, I had done these miracles, sure they would have believed. But you do not. "

Francis pointed out that Jesus "seems angry". And he recalled that immediately afterwards, in the same gospel, he "speaks of conversion, with the preaching of the prophet Jonah:" And you, do not you convert? "». It is, he underlined, "a strong rebuke of Jesus to these cities, to these peoples who, having there, seeing his wonders, are always in the logic of" Yes, but ... Never know ", and not give the step to recognize him as Messiah ».

Behind "this reproach - the Pope noted - there is a cry", because Jesus "is grieved to be rejected, not to be received". The Lord "loves these people, but feels sorrowful". So "the cry of Jesus is behind the reproach," Francis reiterated, recalling when the Lord "from the mountain saw Jerusalem far away, and wept." In effect "Jesus wanted to reach all hearts, with a message that was not a dictatorial message, but it was a message of love. And Jesus cried, because these people had not been able to love ».

At this point the Pontiff, updating his reflection, proposed to change "a little 'the characters of this event: instead of Corazìn, Betsàida, Capernaum - these cities - we put ourselves, I put it: I have received so much from the Lord. Each of us". Hence the invitation to the examination of conscience: "Everyone thinks of their own life. That I received so much from the Lord. I was born in a Christian society, I met Jesus Christ, I knew salvation, I was educated, educated, to the faith. And how easily I forget, and I let Jesus pass ". An attitude that contrasts with that of "other people who immediately hears the announcement of Jesus, is converted and follows him". Instead, he acknowledged the Pope, "we are" used to it "». And "this habit hurts us, because we reduce the Gospel to a social, sociological fact, and not to a personal relationship with Jesus".

In reality, Francis continued, "Jesus speaks to me, speaks to you, speaks to each one of us. The call of Jesus is for each of us ». And then one wonders: "How come those pagans who, as soon as they hear the sermon of Jesus, go with him, and I who was born, I was born here in a Christian society, and for me Christianity is like a ' social habit, a garment that I wear and then I leave it? ". This is how "Jesus cries on each of us when we live Christianity formally, at least not really".

In this way, he urged the Pope, "we are a bit hypocritical". It is "the hypocrisy of the righteous". Indeed, there is "the hypocrisy of sinners, but the hypocrisy of the righteous is the fear of the love of Jesus, the fear of letting oneself be loved". In essence, the Pontiff observed, "when we do this, we try to manage the relationship with Jesus". It is as if we told him: "Yes, I go to Mass but you stop in the church that I then go home". Therefore, he remarked, "Jesus does not return with us home: in the family, in the education of the children, in the school, in the neighborhood ... No, Jesus stays there. Either it remains in the crucifix or the image, but here ».

In conclusion, the Pope has renewed to the faithful the proposal of "a day of examination of conscience", recommending to them as spiritual "refrain" the words spoken by the Lord to the cities that did not follow his teachings: "" Woe to you, woe to you "Because I gave you so much, I gave myself, I chose you to be a Christian, to be a Christian, and you prefer a half and half life, a superficial life: a little 'yes of Christianity and holy water but nothing more ». In fact, he explained, "when we live this Christian hypocrisy, what we do is to drive Jesus away from our hearts. Let's pretend we have it with us, but we kicked it out. We are Christians, proud of being Christians, but we live as pagans ".

"Each of us thinks," Am I Corazìn? Are they Bethsaida? Am I Capernaum? "Was the exhortation of Francis. With the invitation, "if Jesus cries", to "ask the grace to weep us too:
"But Lord, you gave me so much. My heart is so hard that it does not let you in. Lord I have sinned of ingratitude, I am ungrateful, I am ungrateful "». This, he said, "is today's prayer. And let us open the heart, and ask the Holy Spirit to open the doors of the heart, so that Jesus may enter, so that we not only hear Jesus, but listen and receive his message of salvation and give thanks for so many good things he has done for each of us".
TEXT SOURCE : Vatican.va - Unofficial Translation - Image Share from Vatican.va

What is Divine Mercy plus How to Pray the Divine Mercy Chaplet - SHARE!

The vision of Divine Mercy comes from the  Polish Nun, Sister Maria Faustina Kowalska, that began on February 21, 1931. In 2000, Pope John Paul II canonized St. Faustina. She saw a vision of Jesus standing and was told to have the image made with the prayer : JESUS I TRUST IN YOU. The visions that speak of Jesus' great mercy for sinners if they come to him lasted from 1931-1938.


Our Lord also asked…"I demand from you deeds of mercy, which are to arise out of love for Me. You are to show mercy to your neighbors always and everywhere.
The Divine Mercy Message and Devotion
1. Celebrate the Feast of the Divine Mercy Sunday (1st Sun. after Easter)
 2. Sincerely repent of all our sins
3. Place our complete trust in Jesus
4. Go to Confession, preferably before that Sunday (or within a week)
5. Receive Holy Communion on the day of the Feast
6. Venerate the Image of The Divine Mercy
7. Be merciful to others, through our actions, words, and prayers on their behalf.    
8. Say the Chaplet 
Chaplet of Divine Mercy (Instructions below)

1. Begin with the Sign of the Cross, 1 Our Father, 1 Hail Mary and The Apostles Creed.
2. Then on the Our Father Beads say the following:
Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.

3. On the 10 Hail Mary Beads say the following:
For the sake of His sorrowful Passion, have mercy on us and on the whole world.

(Repeat step 2 and 3 for all five decades).

4. Conclude with (three times):
Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.

Then say: (optional)O Blood and Water that gushed forth from the Heart of Jesus as a fountain of mercy for us, I trust in You.

Eternal God, in whom mercy is endless and the treasury
of compassion --- inexhaustible, look kindly upon us and increase Your mercy in us, that in difficult moments we might not despair nor become despondent, but with
great confidence submit ourselves to Your holy will,
which is Love and Mercy itself. Amen.

*******************
Sister Faustina who gave us the Chaplet from God acknowledges the following:

"I saw an Angel, the executor of God's wrath... about to strike
the earth...I began to beg God earnestly for the world with words
which I heard interiorly. As I prayed in this way, I saw the
Angel's helplessness, and he could not carry out the just
punishment...."

"Say unceasingly this chaplet that I have taught you. Anyone who
says it will receive great Mercy at the hour of death. Priests
will recommend it to sinners as the last hope. Even the most
hardened sinner, if he recites this Chaplet even once, will
receive grace from My Infinite Mercy. I want the whole world to
know My Infinite Mercy. I want to give unimaginable graces to
those who trust in My Mercy...."

"....When they say this Chaplet in the presence of the dying, I
will stand between My Father and the dying person not as the just
judge but as the Merciful Savior".

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Divine Mercy Novena Prayer - SHARE! #DivineMercy


































SHARE – PRAY – DIVINE MERCY NOVENA
JESUS said: I will deny nothing to any soul whom you will bring to the fount of My mercy. On each day you will beg My Father, on the strength of My bitter Passion, for graces for these souls".
  NOVENA - Say for 9 days (can be said at anytime)
Day 1. Today, bring to Me all mankind,especially all sinners, and immerse them in the ocean of My mercy. In this way you will console Me in the bitter grief into which the loss of souls plunges Me. 

Most Merciful Jesus, whose very nature it is to have compassion on us and to forgive us, do not look upon our sins but upon our trust which we place in Your infinite goodness. Receive us all into the abode of Your Most Compassionate Heart, and never let us escape from it. We beg this of You by Your love which unites You to the Father and the Holy Spirit.
Oh omnipotence of Divine Mercy,
Salvation of sinful people,
You are a sea of mercy and compassion;
You aid those who entreat You with humility.
Eternal Father, turn Your merciful gaze upon all mankind and especially upon poor sinners, all enfolded in the Most Compassionate Heart of Jesus. For the sake of His sorrowful Passion, show us Your mercy, that we may praise the omnipotence of Your mercy for ever and ever. Amen.
Day 2. Today bring to me the souls of priests and religious, and immerse them in My unfathomable mercy. It was they who gave Me the strength to endure My bitter Passion. Through them, as through channels, My mercy flows out upon mankind.

Most Merciful Jesus, from whom comes all that is good, increase Your grace in us, that we may perform worthy works of mercy; and that all who see them may glorify the Father of Mercy who is in heaven.

The fountain of God’s love
Dwells in pure hearts,
Bathed in the Sea of Mercy Radiant as stars,
bright as the dawn.

Eternal Father, turn Your merciful gaze upon the company [of chosen ones] in Your vineyard — upon the souls of priests and religious; and endow them with the strength of Your blessing. For the love of the Heart of Your Son in which they are enfolded, impart to them Your power and light, that they may be able to guide others in the way of salvation and with one voice sing praise to Your boundless mercy for ages without end. Amen.
Day 3.Today bring to Me all devout and faithful souls, and immerse them in the ocean of My mercy. These souls brought Me consolation on the Way of the Cross. They were that drop of consolation in the midst of an ocean of bitterness. 

Most Merciful Jesus, from the treasury of Your mercy You impart Your graces in great abundance to each and all. Receive us into the abode of Your Most Compassionate Heart and never let us escape from it. We beg this of You by that most wondrous love for the heavenly Father with which Your Heart burns so fiercely.

The miracles of mercy are impenetrable.
Neither the sinner nor just one will fathom them.
When You cast upon us an eye of pity,
You draw us all closer to Your love.

Eternal Father, turn Your merciful gaze upon faithful souls, as upon the inheritance of Your Son. For the sake of His sorrowful Passion, grant them Your blessing and surround them with Your constant protection. Thus may they never fail in love or lose the treasure of the holy faith, but rather, with all the hosts of Angels and Saints, may they glorify your boundless mercy for endless ages. Amen.
 Day 4. Today bring to Me the unbelievers and those who do not yet know me. I was thinking also of them during My bitter Passion, and their future zeal comforted My Heart. Immerse them in the ocean of My mercy. 

Most compassionate Jesus, You are the Light of the whole world. Receive into the abode of Your Most Compassionate Heart the souls of pagans who as yet do not know You. Let the rays of Your grace enlighten them that they, too, together with us, may extol Your wonderful mercy; and do not let them escape from the abode which is Your Most Compassionate Heart.

May the light of Your love
Enlighten the souls in darkness;
Grant that these souls will know You
And, together with us, praise Your mercy.

Eternal Father, turn Your merciful gaze upon the souls of pagans and of those who as yet do not know You, but who are enclosed in the Most Compassionate Heart of Jesus. Draw them to the light of the Gospel. These souls do not know what great happiness it is to love You. Grant that they, too, may extol the generosity of Your mercy for endless ages. Amen.
Day 5. Today bring to Me the souls of heretics and schismatics, and immerse them in the ocean of My mercy. During My bitter Passion they tore at My Body and Heart; that is, My Church. As they return to unity with the Church, My wounds heal, and in this way they alleviate My Passion. 

Most Merciful Jesus, Goodness Itself, You do not refuse light to those who seek it of You. Receive into the abode of Your Most Compassionate Heart the souls of heretics and schismatics. Draw them by Your light into the unity of the Church, and do not let them escape from the abode of Your Most Compassionate Heart; but bring it about that they, too, come to glorify the generosity of Your mercy.

Even for those who have torn the garment of your unity,
A fount of mercy flows from Your Heart.
The omnipotence of Your mercy, Oh God.
Can lead these souls also out of error.

Eternal Father, turn Your merciful gaze upon the souls of heretics and schismatics, who have squandered Your blessings and misused Your graces by obstinately persisting in their errors. Do not look upon their errors, but upon the love of Your own Son and upon His bitter Passion, which He underwent for their sake, since they, too, are enclosed in the Most Compassionate Heart of Jesus. Bring it about that they also may glorify Your great mercy for endless ages. Amen.
Day 6. Today bring to me the meek and humble souls and the souls of little children, and immerse them in My mercy. These souls most closely resemble My Heart. They strengthened Me during My bitter agony. I saw them as earthly Angels, who would keep vigil at My altars. I pour out upon them whole torrents of grace. Only the humble soul is able to receive My grace. I favor humble souls with My confidence.

Most Merciful Jesus, You yourself have said, “Learn from Me for I am meek and humble of heart.” Receive into the abode of Your Most Compassionate Heart all meek and humble souls and the souls of little children. These souls send all heaven into ecstasy and they are the heavenly Father’s favorites. They are a sweet-smelling bouquet before the throne of God; God himself takes delight in their fragrance. These souls have a permanent abode in Your Most Compassionate Heart, O Jesus, and they unceasingly sing out a hymn of love and mercy.

A truly gentle and humble soul
Already here on earth the air of paradise breathes,
And in the fragrance of her humble heart
The Creator Himself delights.

Eternal Father, turn Your merciful gaze upon meek souls, upon humble souls, and upon the souls of little children who are enfolded in the abode which is the Most Compassionate Heart of Jesus. These souls bear the closest resemblance to Your Son. Their fragrance rises from the earth and reaches Your very throne. Father of mercy and of all goodness, I beg You by the love You bear these souls and by the delight You take in them: Bless the whole world, that all souls together may sing out the praises of Your mercy for endless ages. Amen.
Day 7. Today bring to me the souls who especially venerate and glorify My mercy, and immerse them in My mercy. These souls sorrowed most over My Passion and entered most deeply into My Spirit. They are living images of My Compassionate Heart. These souls will shine with a special brightness in the next life. Not one of them will go into the fire of hell. I shall particularly defend each one of them at the hour of death.

Most Merciful Jesus, whose Heart is Love Itself, receive into the abode of Your Most Compassionate Heart the souls of those who particularly extol and venerate the greatness of Your mercy. These souls are mighty with the very power of God Himself. In the midst of all afflictions and adversities they go forward, confident of Your mercy. These souls are united to Jesus and carry all mankind on their shoulders. These souls will not be judged severely, but Your mercy will embrace them as they depart from this life.

A soul who praises the goodness of her Lord
Is especially loved by Him.
She is always close to the living fountain
And draws graces from Mercy Divine.

Eternal Father, turn Your merciful gaze upon the souls who glorify and venerate Your greatest attribute, that of Your fathomless mercy, and who are enclosed in the Most Compassionate Heart of Jesus. These souls are a living Gospel; their hands are full of deeds of mercy, and their spirit, overflowing with joy, sings a canticle of mercy to You, O Most High! I beg You O God: Show them Your mercy according to the hope and trust they have placed in You. Let there be accomplished in them the promise of Jesus, who said to them, I Myself will defend as My own glory, during their lifetime, and especially at the hour of their death, those souls who will venerate My fathomless mercy.
Amen.
Day 8. Today bring to Me the souls who are in the prison of Purgatory, and immerse them in the abyss of My mercy. Let the torrents of My Blood cool down their scorching flames. All these souls are greatly loved by Me. They are making retribution to My justice. It is in your power to bring them relief. Draw all the indulgences from the treasury of My Church and offer them on their behalf. Oh, if you only knew the torments they suffer, you would continually offer for them the alms of the spirit and pay off their debt to My justice. 

Most Merciful Jesus, You Yourself have said that You desire mercy; so I bring into the abode of Your Most Compassionate Heart the souls in Purgatory, souls who are very dear to You, and yet, who must make retribution to Your justice. May the streams of Blood and Water which gushed forth from Your Heart put out the flames of the purifying fire, that in that place, too, the power of Your mercy may be praised.

From that terrible heat of the cleansing fire
Rises a plaint to Your mercy,
And they receive comfort, refreshment, relief
In the stream of mingled Blood and Water.

Eternal Father, turn Your merciful gaze upon the souls suffering in Purgatory, who are enfolded in the Most Compassionate Heart of Jesus. I beg You, by the sorrowful Passion of Jesus Your Son, and by all the bitterness with which His most sacred Soul was flooded: Manifest Your mercy to the souls who are under Your just scrutiny. Look upon them in no other way but only through the Wounds of Jesus, Your dearly beloved Son; for we firmly believe that there is no limit to Your goodness and compassion. Amen
Day 9. Today bring to Me souls who have become lukewarm, and immerse them in the abyss of My mercy. These souls wound My Heart most painfully. My soul suffered the most dreadful loathing in the Garden of Olives because of lukewarm souls. They were the reason I cried out: “Father, take this cup away from Me, if it be Your will.” For them, the last hope of salvation is to flee to My mercy.

Most Compassionate Jesus, You are Compassion Itself. I bring lukewarm souls into the abode of Your Most Compassionate Heart. In this fire of Your pure love let these tepid souls, who like corpses, filled You with such deep loathing, be once again set aflame. O Most Compassionate Jesus, exercise the omnipotence of Your mercy and draw them into the very ardor of Your love, and bestow upon them the gift of holy love, for nothing is beyond Your power.

Fire and ice cannot be joined,
Either the fire dies, or the ice melts.
But by Your mercy, O God,
You can make up for all that is lacking.

Eternal Father, turn Your merciful gaze upon lukewarm souls, who are nonetheless enfolded in the Most Compassionate Heart of Jesus. Father of Mercy, I beg You by the bitter Passion of Your Son and by His three-hour agony on the Cross: Let them, too, glorify the abyss of Your mercy. Amen.

Today's Mass Readings and Video : #1stFriday October 5, 2018 - #Eucharist

Friday of the Twenty-sixth Week in Ordinary Time
Lectionary: 459

Reading 1JB 38:1, 12-21; 40:3-5

The LORD addressed Job out of the storm and said:

Have you ever in your lifetime commanded the morning
and shown the dawn its place
For taking hold of the ends of the earth,
till the wicked are shaken from its surface?
The earth is changed as is clay by the seal,
and dyed as though it were a garment;
But from the wicked the light is withheld,
and the arm of pride is shattered.

Have you entered into the sources of the sea,
or walked about in the depths of the abyss?
Have the gates of death been shown to you,
or have you seen the gates of darkness?
Have you comprehended the breadth of the earth?
Tell me, if you know all:
Which is the way to the dwelling place of light,
and where is the abode of darkness,
That you may take them to their boundaries
and set them on their homeward paths?
You know, because you were born before them,
and the number of your years is great!

Then Job answered the LORD and said:

Behold, I am of little account; what can I answer you?
I put my hand over my mouth.
Though I have spoken once, I will not do so again;
though twice, I will do so no more.

Responsorial PsalmPS 139:1-3, 7-8, 9-10, 13-14AB

R. (24b) Guide me, Lord, along the everlasting way.
O LORD, you have probed me and you know me;
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. Guide me, Lord, along the everlasting way.
Where can I go from your spirit?
From your presence where can I flee?
If I go up to the heavens, you are there;
if I sink to the nether world, you are present there.
R. Guide me, Lord, along the everlasting way.
If I take the wings of the dawn,
if I settle at the farthest limits of the sea,
Even there your hand shall guide me,
and your right hand hold me fast.
R. Guide me, Lord, along the everlasting way.
Truly you have formed my inmost being;
you knit me in my mother's womb.
I give you thanks that I am fearfully, wonderfully made;
wonderful are your works.
R. Guide me, Lord, along the everlasting way.

AlleluiaPS 95:8

R. Alleluia, alleluia.
If today you hear his voice,
harden not your hearts.
R. Alleluia, alleluia.

GospelLK 10:13-16

Jesus said to them,
"Woe to you, Chorazin! Woe to you, Bethsaida!
For if the mighty deeds done in your midst
had been done in Tyre and Sidon,
they would long ago have repented,
sitting in sackcloth and ashes.
But it will be more tolerable for Tyre and Sidon
at the judgment than for you.
And as for you, Capernaum, 'Will you be exalted to heaven?
You will go down to the netherworld.'
Whoever listens to you listens to me.
Whoever rejects you rejects me.
And whoever rejects me rejects the one who sent me."

Saint October 5 : Blessed Bartolo Longo : Former #Satanist : Apostle of the #Rosary

Longo: Modern Rosary Saint
Madeline Pecora Nugent, SFO
SINNER. SATANIST. SOCIAL worker. Saint. A strange progression taken by Blessed Bartolo Longo. On February 11, 1841, a sweet tempered physician's wife of Latiano, Italy, gave birth to a son whom she named Bartolo. Devoted to Our Lord and His Mother, she taught all her children to pray the Rosary daily and to visit and care for the poor, while Dr. Longo instilled in them a love of music and beauty. Bartolo would later describe himself as "a lively and impertinent imp, sometimes rather a rascal." The priests who educated him found Bartolo to be highly intelligent, cordial, and accommodating although prone to a fiery temper.
When Bartolo was ten, his mother died. Slowly Bartolo began to drift away from his faith. Eventually he studied law from a private tutor, then attended the University of Naples to complete his education. It wasn't the same University of Naples where St. Thomas Aquinas taught, but a dangerous place for Bartolo's young mind. Searching for meaning in life, Bartolo became emneshed in the political movements and spiritism so popular with college students at that time in Italy. Deeply involved with a satanic sect, Bartolo aspired to the satanic priesthood, so he entered upon a long preparation of studies, fastings, and mortifications. On the night of his ordination by a satanic bishop, the walls of the "church" shook with thunder while blasphemous, disembodied shrieks knifed the air. Bartolo fainted with fright and for a while afterwards was deeply tormented and physically ill. Despite this depression and nervousness, he exercised his satanic priesthood by preaching, officiating at satanic rites, and publicly ridiculing Catholicism and everyone and everything connected with it.

During these bleak years, the Longo family was besieging heaven for their wayward member. One day Bartolo seemed to hear the voice of his dead father begging him to return to God. Troubled, he paid a visit to one of his friends from Latiano, Professor Vincenzo Pepe, who was living and teaching near Naples. Shocked by Bartolo's appearance, Pepe exclaimed, "Do you want to die in an insane asylum and be damned forever?" When Bartolo admitted his mental confusion, Pepe took him under his wing. He introduced the troubled young man to many holy people who gave him support and counsel. One of these was a well-educated Dominican priest, Alberto Radente, who gave Bartolo a detailed course in the Catholic faith which included the writings of St. Thomas Aquinas. After much study, prayer, and a lengthy confession, Bartolo was again admitted to the sacraments. On the feast of the Annunciation, March 25, 1871, he was professed into the Third Order of St. Dominic and given the name of Brother Rosary in recognition of his favorite daily prayer.
To complete his break with satanism, the new convert made one final visit to a seance, held up a medal of Our Lady, and cried out that he renounced spiritism because it was "a maze of error and falsehood." He then went to student parties and cafes, denouncing the "religion" he had formerly embraced and proclaiming his faith in the Catholic Church. This was a brave thing to do as the Catholic Church was, at that time, being suppressed. He considered becoming a priest but was discouraged by both friends and his spiritual director. After making a retreat, he discerned not to marry, but rather to devote himself unreservedly to God and Our Lady. He was later to write:
"I place myself, my God, in your hands; as a son I abandon myself to your fatherly embrace; roll and roll again this mud, it has nothing to say; it is enough that it serve your designs and not resist your will for which I was made. Ask, command, prohibit. What do you wish that I do, or that I not do? Lifted up, knocked down, suffering, dedicated to your works by sacrificing my will to yours, I can only say, as did Mary: 'Behold I am your servant. 0 Lord, let it be done to me according to your Word."
Friar Radente told Bartolo that he had to repair the damage he had caused to others, so he joined his pious friends in caring for the poor, sick, and needy. One of this pious group was the wealthy widow Countess Mariana di Fusco. The Countess commissioned Bartolo, who was a lawyer, to collect the rent from poor farmers on a vast tract of land she owned near the ancient city of Pompeii. She needed the money to support her five children. In 1872, Bartolo arrived in marshy Pompeii, accompanied by two armed escorts to protect him from bandits that overran the area. He was shocked and filled with pity at the ignorance, lack of faith, superstition, poverty, and moral corruption of the people. The aging priest in a decaying church rarely saw any parishioners. People and animals slept together in ramshackle, filthy quarters. How could Bartolo help? Bartolo later wrote,
"One day in the fields around Pompeii called Arpaia. . .1 recalled my former condition as a priest of Satan. Father Alberto had told me repeatedly never again to think of, or reflect on (this), but I thought that perhaps as the priesthood of Christ is for eternity, so also the priesthood of Satan is for eternity.
"So, despite my repentance, I thought: I am still consecrated to Satan, and I am still his slave and property as he awaits me in Hell. As I pondered over my condition, I experienced a deep sense of despair and almost committed suicide. Then I heard an echo in my ear of the voice of Friar Alberto repeating the words of the Blessed Virgin Mary:
'One who propagates my Rosary shall be saved.' These words certainly brought an illumination to my soul. Falling to my knees, I exclaimed: 'If your words are true that he who propagates your Rosary will be saved, I shall reach salvation because I shall not leave this earth without propagating your Rosary.' At that moment the little bell of the parish church rang out, inviting the people to pray the Angelus. This incident was like a signature to my firm decision."
Later he wrote, "What is my vocation? To write about Mary, to have Mary praised, to have Mary loved."
Bartolo lost no time. He made repeated trips to the Valley of Pompeii to teach the people how to pray the Rosary. Beginning in 1873, he organized a yearly Rosary feast, incorporating music, fireworks, races, and a lottery into it. In 1875, as part of a parish mission, he invited a group of priests to speak about devotion to the Rosary. To conclude the mission, he promised to display a painting of Our Lady of the Rosary, and the painting that he obtained has been the cause of numerous miracles of healing. He constructed a church to hold this image and then, around it, an entire city dedicated to helping orphans and the poor. He also wrote books about the Rosary and composed novenas and a prayer manual. In all of these works, he was assisted by the Countess. When evil rumors began to spread about the relationship between the widow and the handsome, intelligent lawyer, Bartolo and the Countess consulted their friend Pope Leo XIII, a great devotee of the Rosary. "Lawyer, you are free; Countess, you are a widow; get married and no one can say anything against you." So on April 7, 1885, they were married. In this chaste union, for Bartolo had taken a vow of chastity, the couple continued their charitable works until the Countess's death in 1924.
Bartolo was tireless in his work. He founded a congregation of Dominican nuns to help educate the orphans in his city and also brought in the Christian Brothers for the boys. He urged people to learn the catechism and worked to have defined by Rome the doctrine of the Assumption of the Blessed Virgin. After laboring fifty years for his "Lady," Bartolo was the object of calumny and slander as lies spread about his mishandling of funds. He bore these with resignation and was cleared of all charges. In 1906, Bartolo turned all his property, including his own personal property, over to the Holy See. He then assisted the new head of the administration and continued to work in the city he had built, but only as a humble employee. He remained at his work at the Shrine until he was 85-years-old, ever promoting the Rosary and going to confession twice weekly.
Over the years his prayer had become so intense that one of those who saw him could say, "I often saw him with his arms outstretched and his eyes fixed on heaven or on the image of Our Lady, or even with his eyes half-closed, totally enraptured without being aware of those around or near him." Asked if he saw the Blessed Mother, Bartolo would answer, "Yes, but not as she is in heaven." During his last hours on October 5, 1926, he prayed the Rosary, surrounded by the orphans whom he so loved. "My only desire is to see Mary, who has saved me and who will save me from the clutches of Satan," he said with his final breath. On October 26, 1980, Pope John Paul II pronounced Bartolo Longo Blessed, calling him the "Man of Mary." Shared from PiercedHearts - Image source Google