Saturday, October 5, 2019

Saint October 6 : St. Bruno the Founder of the Carthusians and 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

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Pope Francis creates 13 New Cardinals at Vatican Consistory saying “Compassion is a keyword in the Gospel...It is forever written in the heart of God”. Full Text


13 new Cardinals were created at Consistory in Vatican on Saturday, October 5, 2019.
The word “consistory” comes from the Latin “consistorium”, meaning “a place of assembly” – because the Latin verb “consistere” means, literally, “to stand together”.
(FULL VIDEO of Mass at Bottom of this Post)
Symbols of the consistory
 The ceremony includes the presentation of rings and a red hat. The colour itself is a symbol of the blood the Cardinal should be ready to shed, if called to “lay down his life for his sheep”. He is also assigned a titular church in Rome, and his coat of arms may be displayed at the entrance, alongside that of the reigning Pontiff.
Names of the 13 New Cardinals (biographies below):
Miguel Ángel Ayuso Guixot, MCCI, - José Tolentino Calaça de Mendonça, - Ignatius Suharyo Hardjoatmodjo, - Juan de la Caridad García Rodríguez, - Fridolin Ambongo Besungu, O.F.M. Cap., - Jean-Claude Höllerich, S.J., - Álvaro Leonel Ramazzini Imeri, - Matteo Zuppi,- Cristóbal López Romero, S.D.B., - Michael Czerny, S.J., -Michael Louis Fitzgerald, M. Afr.,  - Sigitas Tamkevičius - Eugenio Dal Corso, P.S.D.P.

Eight of the new Cardinals belong to religious orders, and the other five have been diocesan priests. College of Cardinals
Prior to Saturday's Consistory, the College of Cardinals included 212 members, 118 of whom are electors. Of the new Cardinals, 10 are under the age of 80, which means they are eligible to vote in the conclave that will elect the next Pope. (Above - Edited from VaticanNews.va)
Below Full Text Homily of the Holy Father, Pope Francis at Consistory:
ORDINARY PUBLIC ORGANIZATION FOR THE CREATION OF THIRTEEN CARDINALS

PAPAL CHAPEL

HOMILY OF THE HOLY FATHER FRANCIS

Vatican Basilica
Saturday, October 5, 2019


At the center of the Gospel story we heard (Mk 6.30-37a) is the "compassion" of Jesus (see verse 34). Compassion, the key word of the Gospel; it is written in the heart of Christ, it is forever written in the heart of God.

In the Gospels we often see Jesus feeling compassion for suffering people. And the more we read, the more we contemplate, and the more we understand that the Lord's compassion is not an occasional, sporadic attitude, but is constant, indeed, it seems to be the attitude of his heart, in which the mercy of God was incarnated.

Mark, for example, reports that when Jesus began to go through Galilee preaching and chasing away demons, "a leper came to him, begging him on his knees and saying to him:" If you want, you can purify me! ". He took pity on him, held out his hand, touched it and said to him: "I want it, be purified!" »(1,40-42). In this gesture and in these words there is the mission of Jesus Redeemer of man: Redeemer in compassion. He embodies God's will to purify the sick human being from the leprosy of sin; He is the "outstretched hand of God" that touches our sick flesh and accomplishes this work by filling the abyss of separation.

Jesus goes to look for the rejected people, those who are now hopeless. Like that paralytic man for thirty-eight years, lying near the pool of Betzatà, waiting in vain for someone to help him to go down into the water (see Jn 5: 1-9).

This compassion has not sprung up at some point in the history of salvation, no, it has always been in God, imprinted in his Father's heart. Let us think of the story of Moses' vocation, for example, when God speaks to him from the burning bush and says to him: "I have observed the misery of my people in Egypt and I heard his cry [...]: I know his sufferings" (Ex 3 , 7). Here is the compassion of the Father!

God's love for his people is all imbued with compassion, to the point that, in this covenant relationship, what is divine is compassionate, while unfortunately it seems that what is human is so devoid of it, so far away. God himself says it: "How could I abandon you, Ephraim, how to surrender yourself to others, Israel? [...] My heart is moved inside me, my intimate trembles with compassion. [...] Because I am God and not man, I am the Saint in your midst and I will not come into my wrath "(Hos 11: 8-9).

Jesus' disciples often demonstrate that they are without compassion, as in this case, faced with the problem of crowds to feed. They basically say: "Let them manage ...". It is a common attitude among us humans, even when we are religious or even religious. We wash our hands. The role we occupy is not enough to make us be compassionate, as is shown by the behavior of the priest and the Levite who, seeing a dying man on the side of the road, passed on to the other side (see Lk 10.31-32). They will have said to themselves: "It is not my place". There is always some excuse, some justification for looking at another side. And when a churchman becomes an official, this is the most bitter outcome. There are always justifications, sometimes they are also codified and give rise to "institutional waste", as in the case of lepers: "Of course, they must stay outside, that's right". So we thought, and so we think. From this very, too human attitude also derive structures of non-compassion.

At this point we can ask ourselves: are we first of all aware that we have been the object of God's compassion? I address you in particular, brother Cardinals and in the process of becoming one: is this awareness alive in you? To have been and to be always preceded and accompanied by his mercy? This consciousness was the permanent state of the immaculate heart of the Virgin Mary, who praised God as "his savior" who "looked upon the humility of his servant" (Lk 1:48).

To me it is so good to reflect myself on the page of Ezekiel 16: the story of God's love with Jerusalem; in that conclusion: "I will establish my covenant with you and you will know that I am the Lord, so that you may remember and be ashamed and, in your confusion, you no longer open your mouth when I have forgiven you what you have done" ( Ez 16.62-63). Or in that other oracle of Hosea: "I will lead you into the desert and speak to your heart. [...] There he will answer me as in the days of his youth, as when he came out of the land of Egypt "(2,16-17). We can ask ourselves: do I feel God's compassion on me? Do I feel that I am a child of compassion?
Is the awareness of this compassion of God alive for us? It is not an optional thing, nor, I would say, of an "evangelical counsel". No. This is an essential requirement. If I do not feel the object of God 's compassion, I do not understand his love. It is not a reality that can be explained. Either I feel it or I don't feel it. And if I don't feel it, how can I communicate it, witness it, give it? In fact, I won't be able to do this. Concretely: do I have compassion for that brother, for that bishop, that priest? ... Or do I always destroy with my attitude of condemnation, of indifference, of looking from a high part, actually to wash my hands?

The ability to be loyal in one's ministry also depends on this living awareness. Even for you, brother Cardinals. The word "compassion" came to my heart at the very moment I started writing to you the letter of September 1st. The willingness of a cardinal to give his own blood - signified by the red color of the suit - is certain when it is rooted in this awareness of having received compassion and in the capacity to have compassion. Otherwise, one cannot be loyal. Many unfair behaviors of churchmen depend on the lack of this sense of compassion received, and on the habit of looking from another side, from the habit of indifference.

Today, through the intercession of the Apostle Peter, we ask for the grace of a compassionate heart, to be witnesses of the One who loved us and loves us, who looked at us with mercy, who elected us, consecrated us and sent us to bring everyone his Gospel of salvation.

FULL TEXT + Image Source: Vatican.va - Unofficial Transation


Biography of New Cardinals by VaticanNews.va:


Miguel Ángel Ayuso Guixot, MCCI, President of the Pontifical Council of Interreligious Dialogue. A member of the Comboni Missionaries of the Heart of Jesus, Cardinal Guixot has been involved in the dialogue with Islam throughout his priestly ministry. He was involved in the production of the Declaration on Human Fraternity, signed by Pope Francis and the Grand Imam of Al-Azhar in Abu Dhabi in February, 2019.
José Tolentino Calaça de Mendonça, Librarian and Archivist of the Holy Catholic Church. An influential Portuguese author who has published numerous essays, poems, and sermons, he studied theology at the Portuguese Catholic University. In 2018, he was invited by Pope Francis to preach the Lenten retreat for the Roman Curia.
Ignatius Suharyo Hardjoatmodjo, Archbishop of Jakarta. After serving as Archbishop of Semarang, Indonesia, Cardinal Suharyo was named Archbishop of Jakarta by Pope Benedict XVI in 2010. Since 2012 he has been President of the Episcopal Conference of Indonesia.
Juan de la Caridad García Rodríguez, Archbishop of San Cristóbal de la Habana (Havana, Cuba). Cardinal García Rodríguez was appointed Archbishop of Camegüey, Cuba, in 1997, where he developed evangelization programs and established prison ministries. From 2006-2010 he served as the President of the Cuban Conference of Catholic Bishops. In 2016, succeeded Cardinal Jaime Lucas Ortega y Alamino as Archbishop of Havana in 2016.
Fridolin Ambongo Besungu, O.F.M. Cap., Archbishop of Kinshasa, Democratic Republic of Congo. Cardinal Besungu made his perpetual profession in the Order of Friars Minor Capuchin in 1987. He studied moral theology at the Alphonsian Academy in Rome. In 2019, after serving in several episcopal posts, he was named Archbishop of Kinshasa, succeeding Cardinal Laurent Monsengwo Pasinya.
Jean-Claude Höllerich, S.J., Archbishop of Luxembourg. Cardinal Höllerich joined the Society of Jesus (Jesuits) in 1981, taking his perpetual vows in 2002 in Tokyo. He was appointed Archbishop of Luxembourg by Pope Benedict XVI in 2011. He has served as President of the Commission of the Bishops’Conferences of the European Union (COMECE) since 2018.
Álvaro Leonel Ramazzini Imeri, Bishop of Huehuetenango, Guatemala. Known for his commitment to social justice issues, Cardinal Ramazzini has spoken out on environmental issues and worked to empower the poor and marginalized. Before his appointment as Bishop of Huehuetenango, he served as Bishop of San Marcos, Guatemala.
Matteo Zuppi, Archbishop of Bologna. Cardinal Zuppi was named an auxiliary Bishop of Rome by Pope Benedict XVI in 2012. He has worked with the Community of Sant’Egidio, a lay Catholic association dedicated to social service. Pope Francis named him Archbishop of Bologna in 2015.
Cristóbal López Romero, S.D.B., Archbishop of Rabat. Born in Spain, Cardinal López made his solemn profession as a Salesian of Don Bosco in 1974. Much of his ministry has been spent working within the Order in Paraguay. He was named Archbishop of Rabat, Morocco, in 2017 by Pope Francis. Since May 2019, he has also served as Apostolic Administrator of the Archdiocese of Tangier.
Michael Czerny, S.J., Under-Secretary of the Migrants and Refugees Section of the Dicastery for Promoting Integral Human Development. Czerny, of Canadian nationality though born in Czechoslovakia, was ordained a Jesuit priest in 1973. He is known especially for his work in favour of migrants and refugees. He was not yet a Bishop when Pope Francis announced that he would be created a Cardinal; he received episcopal consecration from the Holy Father in a special Mass the day before the Consistory.
In addition to these ten prelates, Pope Francis has also chosen to unite to the College of Cardinals two other Archbishops and one other Bishop, who are distinguished for their service to the Church.
Michael Louis Fitzgerald, M. Afr., titular Archbishop of Nepte. An expert in Christian-Muslim relations, the English prelate has served as President of the Pontifical Council for Interreligious Dialogue, and President of the Commission for Religious Relations with Muslims. At the time of his retirement in 2012, he was papal nuncio to Egypt, and delegate to the Arab League.
Sigitas Tamkevičius: Archbishop emeritus of Kaunas, Lithuania. Born in 1938, Tamkevičius suffered persecution under the communist regime that ruled his country after the Second World War. He was appointed Archbishop of Kaunas by Pope St John Paul II in 1996.
Eugenio Dal Corso, P.S.D.P., Bishop emeritus of Benguela, Angola. Born in Italy, Dal Corso is a member of the Poor Servants of Divine Providence, and worked as a missionary in Argentina and Angola. He was named Bishop of Saurimo, Angola, by Pope St John Paul II. In 2008 he was appointed Bishop of Benguela by Pope Benedict XVI.

#BreakingNews Hong Kong Protests continue with Thousands on Streets hoping for Freedom


MTR, banks and stores stay closed as protests spread across Hong Kong
by Paul Wang
Yesterday, a plainclothes policeman shot a 14-year-old boy in the leg in Yuen Long. Radical protest groups attacked metro stations. Chinese banks and businesses that support the government have been attacked. Carrie Lam calls on the population to support the government and condemn violence. For Beijing, the anti-mask law is "absolutely necessary".


Hong Kong (AsiaNews) – Many banks, shopping malls, stores and the city’s Mass Transit Railway (MTR) did not open today, fearing protests and violence from anti-extradition bill protesters.

Yesterday, rallies were held across Hong Kong to protest against the emergency law that bans the wearing of masks in public meetings.

Although most demonstrations have been peaceful, acts of vandalism have occurred against branches of Chinese banks and businesses that support the government.

Yesterday in Yuen Long, a plainclothes policeman shot in the leg a 14-year-old boy who is now in stable conditions in Tuen Mun hospital.

For the anti-extradition bill movement, the anti-mask law a first step towards a state of emergency that would crush freedom of expression in Hong Kong.

For its part, the government continues to refuse the five demands put forward by protesters, such as an independent inquiry into police violence and a clear path to full democracy. To make their point, protesters have taken to raising their hands showing five fingers (pictured).

The MTR has been closed since yesterday and will remain so indefinitely. Radical groups have targeted its stations and ticket offices because the company that runs the system is believed to be working with police to stop the rallies by making it harder to move around.

In addition, protesters accuse the MTR of refusing to release security camera footage of police violence at the Prince Edward station on 31 July, in which they believe three people died, a claim the government has denied several times.

Following yesterday's clashes between police and protesters, which resulted in 31 people being hospitalised, Hong Kong’s Chief Executive, Carrie Lam went on television this morning to appeal to the population to support the government and condemn the violence.

Yesterday, Beijing’s Hong Kong and Macau Affairs Office praised her decision to ban masks from demonstrations, calling it an "absolutely necessary" move.

The Office repeated the claim that, "under foreign intervention", a "colour revolution" was taking place, like those that hit Eastern Europe at the fall of the USSR and during the Arab spring.
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What is Divine Mercy? A short History + Easy Guide to Pray the Divine Mercy Chaplet



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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Pope Francis tells Congregation of Jesus-Mary "The Church is a missionary, because God is the first missionary." Full Text


SPEECH OF THE HOLY FATHER FRANCISCO
TO THE CHAPTERS OF THE CONGREGATION OF JESUS-MARY

Hall of the Consistory
Saturday, October 5, 2019

Dear Sisters:

I greet you with joy in the celebration of your 37th General Chapter, and with you I want to extend this greeting to the sisters who work for the world and to all the members of the Jesus-Mary Family. I also want to remind the little ones, the children of your schools and colleges. The theme you have chosen for this Chapter is: “On the road, with hope, as an apostolic family”, having the Visitation of Mary as a biblical icon (cf. Lk 1,39-56).

Saint Claudina Thévenet began this apostolic work on the small, on poverty. In these 200 years it has spread fruitfully throughout the world, until being present today in 28 countries, 4 continents. This story tells us about a walk without rest. Always on the way, like Mary in the Visitation, attentive to the needs. Walking in a hurry, but not anxious. Always on the way, with joy and hope, to be able to communicate to all the goodness and love of God. In this sense I would like to suggest three paths to continue walking; and I take you from the prayer that served you for the Congregation of the General Chapter.

The first path is to witness the merciful goodness of God. The name of God is mercy. This has been the founding experience of Saint Claudina, the knowledge of the goodness of God, merciful who forgives. From that day in which she herself witnessed the execution of her own brothers and the message that they entrusted to her: "Claudina, forgive as we forgive", your Founder, knew how to look at reality from God that is good and loves people with A love without conditions. Once when I talked about this, then came a person who had heard this message of mercy and said: God is always a loser, always loses. And yes, it seems that yes, he is not interested in winning, he is interested in winning. That is his mercy. God looks at us and we experience his mercy; with his goodness he changes reality by loving her. It would be good in these moments of the Chapter to review and remember your life, your vocation, mission in light of this gaze, to continue being touched by God, present in the miseries of our time. Only with this look are all things new; Only by letting us look for the Lord, like the Virgin Mary (cf. Lc 1,48), can we look at reality with the eyes of God and be his witnesses, because the gaze of God changes, changes us, educates, educates our gaze .

We need to look at our world with sympathy, without fear, without prejudice, with courage, as God sees it, feeling our pains, joys, hopes of our brothers; from there announce with life and the word, and make "know and love Jesus and Mary", with the creativity of diakonia and works of apostolate. "How good is God!" Were Claudina's last words. Let these words also be yours on your paths, every day.

The second path to walk is the life of fraternity and solidarity. You are an apostolic body that lives in fraternal community. In this way they encourage each other to follow Jesus and raise new vocations. It is necessary to delve into the community with increasingly evangelical relationships, so that they become increasingly apostolic fraternities, sisters on mission, capable of “infecting” other young women so that they can follow this form of consecration. For this it is necessary to open up to the encounter with young people, do not be afraid of them, do not be afraid of them: through your testimony of life you will be able to see in you something different that the world cannot offer you: the joy of following Christ. But joy as one of the notes of one's life, right? It makes me sad, I confess, when I see sad or sad religious, with a wake face, funeral face. And I want to say: Tell me, what did you have for breakfast today, coffee with milk or oil? Or vinegar?

The joy, please, that look with peace, with smile, comes from within, and escape from spirituality: "yes, but". The "yes, but." The "but", that is a path to sadness always.

Fraternal life in community is prophecy for the world. Your Founder told you "may charity be like the girl of your eyes" (Positio, p. 231) so that this great desire opens fraternal relationships of communion that may be a sign of the Gospel. This same path opens to solidarity with the rest of our brothers, sharing how much they are and how much they have. In collaboration with the Family of Jesus-Mary and their collaborators in the mission, continue to build networks of communion and solidarity. It is treated as they said in prayer for the chapter "love and serve without conditions."
The last path I would like to point out is to discern and have the courage to go beyond. Always more there. There is a very nice song that young people usually sing that is: "Beyond borders." Do you know him And young people sing that, right? Always more there. The Church is a missionary, because God is the first missionary. God opens in exit, enters the world and assumes the human. You participate in this mission with your life and your apostolate, for testimony is paramount in evangelization (cf. Paul VI, Exhort. Ap. Evangelii nuntiandi, 69). But as love is demonstrated in works, do not get tired of making known the goodness of God through the apostolic works that you do. It must be remembered that it started when Saint Claudina welcomed two abandoned orphans on the porch of the parish of Saint Nizier, but the new scenarios are also asking creatively for new ways to evangelize and mission, and to make Jesus known and Maria. Do not be afraid, if you go in community, if you have the support of fraternity, and know how to discern, there is no need to fear. Because a beautiful thing in us is that when we are wrong, we have the possibility of going back. When we go with the community, with the Lord and with good discernment.

It is necessary to go out "outside the door" (Acts 16:13), as your Founder did, but not to make a moving memory, but to find the charism in statu nascenti again. That is, the charism just born. Discernment is required to know how to go further and ask whether our apostolates and our works, our presences, ministries respond or not to what the Holy Spirit asked of Saint Claudina and the Congregation throughout these 200 years of history. I encourage you to discern, evaluate and choose to be able to respond better and better to what God wants from you today. Our time also asks us to discover new means of evangelization and mission, but always as an apostolic body; because the lonely commitments and tiredness have no future. It may be that some of you have a special vocation to open a gap in a certain way. And she alone has it. Let him go there, physically alone, but with the whole community behind. Do not leave any alone.

Dear Sisters, I thank you for all the good you do in the Church and in the world, and also this fraternal encounter. May the Virgin Mother accompany you on this path so that you can continue to find our brothers and sisters, as did Saint Claudina. And please, don't forget to pray for me. Thank you.

Today's Mass Readings and Video : #1stSaturday, October 5, 2019 - Eucharist



Saturday of the Twenty-sixth Week in Ordinary Time
Lectionary: 460 Reading 1BAR 4:5-12, 27-29
Fear not, my people!
Remember, Israel,
You were sold to the nations
not for your destruction;
It was because you angered God
that you were handed over to your foes.
For you provoked your Maker
with sacrifices to demons, to no-gods;
You forsook the Eternal God who nourished you,
and you grieved Jerusalem who fostered you.
She indeed saw coming upon you
the anger of God; and she said:

"Hear, you neighbors of Zion!
God has brought great mourning upon me,
For I have seen the captivity
that the Eternal God has brought
upon my sons and daughters.
With joy I fostered them;
but with mourning and lament I let them go.
Let no one gloat over me, a widow,
bereft of many:
For the sins of my children I am left desolate,
because they turned from the law of God.

Fear not, my children; call out to God!
He who brought this upon you will remember you.
As your hearts have been disposed to stray from God,
turn now ten times the more to seek him;
For he who has brought disaster upon you
will, in saving you, bring you back enduring joy."

Responsorial PsalmPS 69:33-35, 36-37

R.(34) The Lord listens to the poor.
“See, you lowly ones, and be glad;
you who seek God, may your hearts revive!
For the LORD hears the poor,
and his own who are in bonds he spurns not.
Let the heavens and the earth praise him,
the seas and whatever moves in them!”
R. The Lord listens to the poor.
For God will save Zion
and rebuild the cities of Judah.
They shall dwell in the land and own it,
and the descendants of his servants shall inherit it,
and those who love his name shall inhabit it.
R. The Lord listens to the poor.

AlleluiaSEE MT 11:25

R. Alleluia, alleluia.
Blessed are you, Father, Lord of heaven and earth;
you have revealed to little ones the mysteries of the Kingdom.
R. Alleluia, alleluia.

GospelLK 10:17-24

The seventy-two disciples returned rejoicing and said to Jesus,
“Lord, even the demons are subject to us because of your name.”
Jesus said, “I have observed Satan fall like lightning from the sky.  
Behold, I have given you the power
‘to tread upon serpents’ and scorpions
and upon the full force of the enemy
and nothing will harm you.
Nevertheless, do not rejoice because the spirits are subject to you,
but rejoice because your names are written in heaven.”

At that very moment he rejoiced in the Holy Spirit and said,
“I give you praise, Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows who the Son is except the Father,
and who the Father is except the Son
and anyone to whom the Son wishes to reveal him.”

Turning to the disciples in private he said,
“Blessed are the eyes that see what you see.
For I say to you,
many prophets and kings desired to see what you see,
but did not see it,
and to hear what you hear, but did not hear it.”

Saint October 5 : Blessed Bartolo Longo a Former Satanist who became an 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