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Saturday, March 16, 2019
between 387 and 390 at ScotlandDied:
between 461 and 464 at Saul, County Down, Ireland
Ireland, Nigeria, Montserrat, New York, Boston, Engineers, against snakes
March 17 is one of the most widely recognized feast days throughout the Church, the feast of Saint Patrick (387-493), patron saint of Ireland. Many myths and legends have arisen regarding the life of Saint Patrick, some culturally-based in Celtic oral storytelling, and some much more modern in support of non-spiritual celebrations. Church historians have compiled the basic facts of Saint Patrick’s life from letters and Confessions that he wrote while alive, as well as survey of the political and historical landscapes of the time. Many of the legendary miracles reported to have been performed by Saint Patrick remain unverified by history, but for many verified by faith in the gentle man responsible for bringing Catholicism to Ireland.
Saint Patrick was born in Kilpatrick, Scotland, where he lived the first 14 years of his life with his family, Christians, although not overly devout. In late adolescence, Patrick was captured from his family’s home by Irish raiders, and taken back to Ireland as a slave. There, he would spend the next six years in captivity, learning Celtic customs and language, and spending significant periods of time alone, tending sheep in the fields. It was here that Patrick’s’ love of God deepened and his faith took root and bloomed. He prayed incessantly, writing, “the love of God, and His fear increased in me more and more, and the faith grew in me, and the spirit was roused, so that, in a single day, I have said as many as a hundred prayers, and in the night nearly the same, so that whilst in the woods and on the mountain, even before the dawn, I was roused to prayer and felt no hurt from it, whether there was snow or ice or rain; nor was there any slothfulness in me, such as I see now, because the spirit was then fervent within me.”
Novena to St. Patrick https://www.catholicnewsworld.com/2018/03/novena-to-st-patrick-share-this-miracle.htmlAfter six years of contemplation, Patrick was visited by an angel who encouraged him to return home to Scotland by escaping his slavery and walking 200 miles to the coast where he would find a ship awaiting him. Patrick did as instructed, finding the crew of s ship willing to take him to Scotland, and returned home to his grateful family. After a few years, Patrick experienced a second call from God, this time in the form of a visitor from Ireland. In his Confessions, he wrote:
I saw a man coming, as it were from Ireland. His name was Victoricus, and he carried many letters, and he gave me one of them. I read the heading: "The Voice of the Irish". As I began the letter, I imagined in that moment that I heard the voice of those very people who were near the wood of Foclut, which is beside the western sea—and they cried out, as with one voice: "We appeal to you, holy servant boy, to come and walk among us!
Patrick felt called to return to Ireland, but wished to be ordained prior to his departure. He undertook rigorous religious study, lasting approximately 14 years, during which time he was first ordained a priest, and later a bishop. Only upon becoming bishop did Patrick feel prepared to return to Ireland. While some legend suggests that Saint Patrick introduced Christianity to Ireland, it is far more likely that some small Christian communities existed before his second arrival. His dual mission was that of ministering to the existing Christian communities and converting others to the faith.
Saint Patrick had great success on both accounts, drawing from his familiarity of Celtic and Druid religious beliefs and language. He introduced natural elements into his teaching, including placing the sun on the Celtic Cross as symbolization of the Godhead, illustrating the Resurrection of Christ through the use of bonfires (symbols familiar to the Druids), and most famously, explaining the Holy Trinity through comparison to the shamrock.
Many were converted by his works, and monasteries and convents established (although their formal structure and organization would not be complete until centuries after his death). During his ministry in Ireland, Saint Patrick lived a poor and austere life, accepting only what he needed to live. He was repeatedly arrested and imprisoned, threatened and attacked by chieftains of warring tribes, and suffered great peril. Throughout all struggles, he remained fearless, looking to the Lord for guidance and comfort, and demonstrating great love, humility, and charity towards all he encountered. Numerous miracles and intercessions are reported in his name.
Saint Patrick’s ministry in Ireland spanned over 40 years, during which he laid the foundation for the seat of the Church during the Dark Ages, when Christianity survived in Irish monasteries. He died in Saul, Ireland, where he is believed to be buried. He is reported to have composed the following prayer, referred to as “Saint Patrick’s Breastplate:”
I bind to myself today The strong virtue of the Invocation of the Trinity: I believe the Trinity in the Unity The Creator of the Universe.
I bind to myself today The virtue of the Incarnation of Christ with His Baptism, The virtue of His crucifixion with His burial, The virtue of His Resurrection with His Ascension, The virtue of His coming on the Judgment Day.
I bind to myself today The virtue of the love of seraphim, In the obedience of angels, In the hope of resurrection unto reward, In prayers of Patriarchs, In predictions of Prophets, In preaching of Apostles, In faith of Confessors,
In purity of holy Virgins, In deeds of righteous men. I bind to myself today The power of Heaven, The light of the sun, The brightness of the moon, The splendor of fire, The flashing of lightning, The swiftness of wind, The depth of sea, The stability of earth, The compactness of rocks.
I bind to myself today God's Power to guide me, God's Might to uphold me, God's Wisdom to teach me, God's Eye to watch over me, God's Ear to hear me, God's Word to give me speech, God's Hand to guide me, God's Way to lie before me, God's Shield to shelter me, God's Host to secure me, Against the snares of demons, Against the seductions of vices, Against the lusts of nature, Against everyone who meditates injury to me, Whether far or near, Whether few or with many.
I invoke today all these virtues Against every hostile merciless power Which may assail my body and my soul, Against the incantations of false prophets, Against the black laws of heathenism, Against the false laws of heresy, Against the deceits of idolatry, Against the spells of women, and smiths, and druids, Against every knowledge that binds the soul of man.
Christ, protect me today Against every poison, against burning, Against drowning, against death-wound, That I may receive abundant reward.
Christ with me, Christ before me, Christ behind me, Christ within me, Christ beneath me, Christ above me, Christ at my right, Christ at my left,
Christ in the fort, Christ in the chariot seat, Christ in the deck of ships, Christ in the heart of everyone who thinks of me, Christ in the mouth of everyone who speaks to me, Christ in every eye that sees me, Christ in every ear that hears me.
I bind to myself today The strong virtue of an invocation of the Trinity: I believe the Trinity in the Unity The Creator of the Universe.
Text shared from 365 Rosaries Blog
Pope Francis "...find in Jesus' gestures and choices what can inspire you most in your work." FULL TEXT + Video
Audience with the members of the Confederation of Italian Cooperatives,
At 11.40 am this morning, in the Paul VI Hall, the Holy Father Francis received the members of the Confederation of Italian Cooperatives at the Audience, on the occasion of the 100th anniversary of its foundation.
Vatican.va Release of speech that the Pope addressed to those present during the meeting:
Speech of the Holy Father
Dear brothers and sisters, good morning!
Welcome you all! I thank your President for the words he addressed to me, in particular for the synthesis he has made of your work and your commitment: he has also grasped what is dear to me, giving us a wise vision of the current context in which we live. And I also thank you for the testimony given by a cooperative that has been able to move forward.
Your one hundred year history of action is an important goal, which cannot pass over in silence. They represent a path to be grateful for all that you have succeeded in achieving, inspired by the great appeal of the encyclical Rerum novarum of Pope Leo XIII. In a prophetic way this Pontiff has opened the great reflection on the social doctrine of the Church. His was an intuition that flourished on the conviction that the Gospel cannot be relegated only to a part of man or society, but speaks to all mankind, to make it more and more human. Those in which Pope Leo wrote were difficult times, but every age has its labors and its difficulties.
Your story is precious because it comes from having taken the Pope's words seriously and by having made them concrete through a serious and generous commitment that has lasted a century. It is a strong sign of hope when the social doctrine of the Church does not remain a dead word or an abstract discourse, but becomes life thanks to men and women of good will, who give it flesh and concreteness, transforming it into concrete personal and social gestures, visible and useful.
Even today the Church does not just need to say the truth out loud; he always needs men and women who transform what the shepherds preach and theologians teach into concrete goods. In this sense, today, saying "thank you" to you for your one hundred years of commitment is also an example for the men of our time, who need to discover themselves not only "takers" of good, but "entrepreneurs" of charity.
Your cooperative model, precisely because it is inspired by the social doctrine of the Church, corrects certain tendencies typical of collectivism and statism, which are sometimes lethal to private initiatives; and at the same time, it curbs the temptations of individualism and selfishness typical of liberalism. In fact, while the capitalist enterprise aims primarily at profit, the cooperative enterprise has as its primary purpose the balanced and proportionate satisfaction of social needs. Certainly the cooperative must also aim to produce profits, to be effective and efficient in its economic activity, but all this without losing sight of mutual solidarity.
For this reason the model of social cooperative is one of the new sectors on which cooperation is now concentrated, because it manages to combine, on the one hand, the logic of the company and, on the other, that of solidarity: internal solidarity towards its members and external solidarity towards the recipients. This way of living the cooperative model already exerts a significant influence on companies too tied to the logic of profit, because it pushes them to discover and evaluate the impact of a social responsibility. In this way, they are invited to consider not only the economic budget, but also the social one, realizing that it is necessary to contribute to responding to the needs of those involved in the enterprise as well as those of the territory and the community. It is in this way that cooperative work carries out its prophetic function and social witness in the light of the Gospel.
But we must never forget that this vision of cooperation, based on relationships and not on profit, goes against the tide with respect to the mentality of the world. Only if we discover that our true wealth is relationships and not mere material goods, then we find alternative ways to live and live in a society that is not governed by the god of money, an idol that deceives it and then leaves it more and more inhuman and unjust, and even, I would say, poorer.
Thank you for your hard work, which believes in cooperation and expresses the obstinacy to remain human in a world that wants to commodify everything. And on the obstinacy we felt this sister of ours who gave witness today: it takes obstinacy to move forward on this road when the logic of the world goes in another direction. I thank you for your obstinacy ..., and this is not a sin! Go on like this.
But the most important and obvious advantage of cooperation is winning the loneliness that turns life into hell. When man feels alone, he experiences hell. When, on the other hand, he warns of not being abandoned, then he can face all kinds of difficulties and fatigue. And this is seen in bad times. Just as your president recalled that in the cooperative "one plus one makes three", it must also be remembered that in bad times one plus one makes half. So [cooperation] makes bad things better. Our world is sick of loneliness - we all know it - and for this it needs initiatives that allow us to face together with others what life imposes. Walking and working together we experience the great miracle of hope: everything seems possible again. In this sense, cooperation is a way to make hope in people's lives concrete.
We could thus say that cooperation is another way of discerning the proximity that Jesus taught in the Gospel. Being next means preventing the other from being held hostage by the hell of loneliness. Unfortunately the chronicle often speaks to us of people who take their own lives driven by desperation, matured precisely in solitude. We cannot remain indifferent to these tragedies, and everyone, according to their possibilities, must commit himself to take a piece of solitude from others. It should be done not so much with words, but above all with commitment, love, competence, and bringing into play the great added value that is our personal presence. It should be done with closeness, with tenderness. This word, tenderness, which risks falling off the dictionary because today's society does not use it so much. Only when we put ourselves into play can we make a difference.
For example, it is solidarity to commit oneself to equitable work for all; allow farmers made more fragile by the market to be part of a community that strengthens them and supports them; to a solitary fisherman to join a group of colleagues; to a porter to be inside a team, and so on. In this way, cooperating becomes a way of life. Here: cooperating is a way of life. "I live, but alone, I do mine and go on ...". It is a way of life, a lifestyle. The other one is: "I live with others, in cooperation". It's another lifestyle, and we choose this.
In this regard, an episode in the Gospel of Mark comes to our aid: «[Jesus] entered again at Capernaum after a few days. It became known that he was at home and that so many people gathered, that there was no more room even at the door; and he announced the Word to them. They went to him carrying a paralytic, supported by four people. However, not being able to bring it to him, because of the crowd, they uncovered the roof at the point where he was and, having made an opening, they lowered the stretcher on which the paralytic was lying. Jesus, seeing their faith, said to the paralytic: "Son, your sins are forgiven" "(2,1-5). And then he healed him.
When we think of this page of the Gospel we are immediately attracted by the great miracle of forgiveness and subsequently of the physical healing of this man; but perhaps another miracle escapes us: that of his friends. Those four men carry the paralytic on their shoulders; they do not remain indifferent to the suffering of their sick friend; they are not camouflaged among the crowd with all the others to listen to Jesus. These men perform a miraculous gesture: they get together and, with a winning and creative strategy, find the way not only to take charge of this man, but also to help him meet the one who can change his life. And not being able to do it through the simplest way, because of the crowd, they have the courage to climb onto the roof and uncover it. They are the ones who open the gap through which the paralytic can approach Jesus and come out of that meeting. The Evangelist notes that Jesus turned to that man "seeing their faith", that is the faith of the whole group: of the paralytic and of friends.
In this sense we can say that cooperation is a way to "uncover the roof" of an economy that risks producing goods but at the cost of social injustice. It is defeating the inertia of indifference and individualism by doing something alternative and not just complaining. Who establishes a cooperative believes in a different way of producing, a different way of working, a different way of being in society. Those who found a cooperative have a bit of the creativity and courage of these four friends of the paralytic. The "miracle" of cooperation is a team strategy that opens a gap in the wall of the indifferent crowd that excludes those who are weaker.
A society that becomes a wall, made up of the mass of many individuals who do not think and do not act like people, is not able to appreciate the fundamental value of relationships. One cannot really act as a person when one is sick of indifference and selfishness. Then, in reality, the true "paralytic" is not that man they brought by climbing to put him in front of Jesus; the real paralytic is the crowd, which prevents us from arriving at a solution. A crowd made up of individuals who only look at their own needs without noticing others, and thus never discover the full taste of life. Individualism prevents full happiness, because it excludes the other from the horizon. When I remain blind to the suffering and fatigue of others, in reality I remain blind to what could make me happy: you cannot be happy alone. Jesus says in the Gospel with a lapidary phrase: "What advantage has a man who earns the whole world, but then loses or ruins himself?" (Lk 9:25).
Dear brothers and sisters, we live in a world that is seized by the frenzy of possessing, and that finds it hard to walk as a community. Egoism is always strong. The work you have been doing for a hundred years is to oppose the relationship to individualism, the team to interest, the well-being of all to the interests of a few.
I have already had occasion to tell on other occasions what I was impressed with when I was 18, in 1954, listening to my father speak about this theme. Since then I have become convinced that Christian cooperation is the right path. Perhaps economically it may seem slower, but it is the most effective and secure, the one that goes further.
This is why I liked the words of the President, who humbly represent the great commitment that cooperation has made in the country and in the world.
In particular, I am pleased to hear that you have visited the existential suburbs where vulnerability lurks more: this is the privileged place of our witness. To insist on the category of the suburbs is due to the choice that Jesus, the Son of God, made in coming into the world. He chose the periphery as the center of his mission. And he did it not only geographically coming into the world in a periphery of the great Roman empire, but he did so by meeting every man put in the suburbs because of poverty, illness and his own mistakes.
In this globalized world, we must be in tune with what the social doctrine of the Church teaches when it speaks of the centrality of the person. St. John Paul II explained this well in the Encyclical Centesimus annus. At one point he writes: "If once the decisive factor was the earth and later capital, understood as a mass of machinery and instrumental goods, today the decisive factor is more and more the man himself, namely [...] the his capacity for solidarity organization, his ability to intuit and satisfy the need of others "(n. 32). We should therefore understand the importance of acquiring professional skills and offering permanent training courses, especially to those people who live on the margins of society and the most disadvantaged categories.
In this regard, it is mainly women who, in the global world, bear the burden of material poverty, social exclusion and cultural exclusion. The theme of women should return to being among the priorities of future projects in the cooperative sphere. It is not an ideological discourse. Instead, it is a matter of assuming the thought of women as a privileged point of view to learn to make cooperation not only strategic but also human. The woman sees better what love is for everyone's face. The woman knows better how to concretize what we men sometimes treat as "maximum systems".
Dear friends, I hope that the past hundred years will open up new and unprecedented levels of commitment before you, always remaining faithful to the root from which everything was born: the Gospel. Never lose sight of this source, and find in Jesus' gestures and choices what can inspire you most in your work.
I cordially bless you, encourage you and tell you that I have a lot of hope for what you do. I am sure that it is a well-placed hope. And please don't forget to pray for me. Thank you!
Pope Francis thanks Benedictine Monk for Spiritual Exercises and Returns to Vatican on Bus with Curia
CONCLUSION OF THE SPIRITUAL EXERCISES
FOR THE HOLY FATHER AND THE ROMAN CURIA
FOR THE HOLY FATHER AND THE ROMAN CURIA
WORDS OF THANKS OF HIS HOLINESS POPE FRANCIS
TO THE PREACHER OF THE SPIRITUAL EXERCISES
TO THE PREACHER OF THE SPIRITUAL EXERCISES
Casa Divin Maestro (Ariccia)
Friday, 15 March 2019
Friday, 15 March 2019
I wish to thank you, brother Bernardo, for your help in these days. I have been struck by your work to allow us to enter, as did the Word, into the human; and to understand that God always makes Himself present in the human. He did so for the first time in the incarnation of the Word, total, but He is present also in the traces He leaves in the human. As in the incarnation in the Word – indivisa et inconfusa – He is there. And our work is perhaps to go forward…
I thank you very much for this work. I thank you for speaking about memory: this “deuteronomic” dimension that we forget; for speaking about hope, work, patience, how to show us the way to have that “memory of the future” that we always take forward. Thank you!
And it made me laugh when you said that some people, reading the titles of the meditations, perhaps did not understand what the Curia did: perhaps they had hired a tourist guide to show them Florence and its poets… And I too at the first meditation was a little disorientated, and then I understood the message. Thank you.
I thought a lot about a Conciliar document – Gaudium et spes – perhaps the document that has encountered most resistance, even today. And in that moment I saw you in that way: with the courage of the Council Fathers when they signed that document. I thank you very much. Pray for us, we who are all sinners, all of us, but we want to go ahead in this way, serving the Lord. Thank you very much, and greet the monks on my behalf and on our behalf. Thank you!
*Bulletin of the Holy See Press Office, 15 March 2019
FULL TEXT and Image Release from Vatican.va
FULL TEXT and Image Release from Vatican.va
“Twenty corpses were brought to Lagos state mortuaries from the site, 45 survivors were received and were managed by government health facilities,” commissioner Jide Idris said in a statement.
Summary of figures, as of Friday morning is as follows;
20 people died
10 children and 4 adults are still receiving medical help
Rescue operation called off
While the rescue operation came to an end on Thursday, authorities in Nigeria are yet to give a final death toll and breakdown of casualties after a four-storey building housing a school, homes and shops collapsed on Wednesday.
Residents say the school alone had around 100 pupils. Rescuers were trying to find a register to work out how many of them may have perished, an emergency official said.
Adebayo Kayende, spokesman for the Lagos state emergency agency, said the Lagos state ministry of health was checking with hospitals and once they had finished counting those dead the details would be made public.
According to reports parents were angry because people had complained about the building for the last 12 years.
A spokesman for the National Emergency Management Agency’s southwest region said casualty figures were not yet available but that many people including children were believed to be trapped.
“It is believed that many people including children are currently trapped in the building,” he said.
The third floor of the building housed a private school in the area. The three-storey building came down at around 10 a.m. local time.
970 at Worms, Germany
16 March 1021 at Cologne, Germany
Canonized:1075 by Pope Saint Gregory VII
Archbishop of Cologne; born at Worms, c. 970; died at Cologne, 16 March, 1021. His father was Duke Hugo of Worms. After receiving his education at the cathedral school of Worms, he spent some time as guest at the monastery of Gorze, after which he became provost at the cathedral of Worms. In 994 he was ordained priest; in the same year King Otto III appointed him chancellor for Italy and four years later also for Germany, a position which he held until the death of Otto III on 23 January, 1002. As chancellor he was the most influential adviser of Otto III, whom he accompanied to Rome in 906 and again in 997. He was still in Italy when, in 999, he was elected Archbishop of Cologne. At Benevento he received ecclesiastical investiture and the pallium from Pope Sylvester II on 9 July, 999, and on the following Christmas Day he was consecrated at Cologne. In 1002 he was present at the death-bed of the youthful emperor at Paterno. While returning to Germany with the emperor's remains and the imperial insignia, he was held captive for some time by the future King Henry II, whose candidacy he first opposed. As soon as Henry II was elected king, on 7 June, 1002, Heribert acknowledged him as such, accompanied him to Rome in 1004, mediated between him and the House of Luxemburg, and served him faithfully in many other ways; but he never won his entire confidence until the year 1021, when the king saw his mistake and humbly begged pardon on the archbishop. Heribert founded and richly endowed the Benedictine monastery and church of Deutz, where he lies buried. He was already honoured as a saint during his lifetime. Between 1073 and 1075 he was canonized by Pope Gregory VII. His feast is celebrated on 16 March. source: The Catholic Encyclopedia