Monday, October 5, 2020

Holy Mass Online - Readings and Video : Tuesday, October 6, 2020 - Your Virtual Church



Tuesday of the Twenty-seventh Week in Ordinary Time
Lectionary: 462

Reading 1
GAL 1:13-24
Brothers and sisters:
You heard of my former way of life in Judaism,
how I persecuted the Church of God beyond measure
and tried to destroy it,
and progressed in Judaism
beyond many of my contemporaries among my race,
since I was even more a zealot for my ancestral traditions.
But when he, who from my mother’s womb had set me apart
and called me through his grace,
was pleased to reveal his Son to me,
so that I might proclaim him to the Gentiles,
I did not immediately consult flesh and blood,
nor did I go up to Jerusalem
to those who were Apostles before me;
rather, I went into Arabia and then returned to Damascus.

Then after three years I went up to Jerusalem to confer with Cephas
and remained with him for fifteen days.
But I did not see any other of the Apostles,
only James the brother of the Lord.
(As to what I am writing to you, behold,
before God, I am not lying.)
Then I went into the regions of Syria and Cilicia.
And I was unknown personally to the churches of Judea
that are in Christ;
they only kept hearing that “the one who once was persecuting us
is now preaching the faith he once tried to destroy.”
So they glorified God because of me.

Responsorial Psalm
PS 139:1B-3, 13-14AB, 14C-15
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.
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.
My soul also you knew full well;
nor was my frame unknown to you
When I was made in secret,
when I was fashioned in the depths of the earth.
R. Guide me, Lord, along the everlasting way.




Alleluia
LK 11:28
R. Alleluia, alleluia.
Blessed are those who hear the word of God
and observe it.
R. Alleluia, alleluia.
Gospel
LK 10:38-42
Jesus entered a village
where a woman whose name was Martha welcomed him.
She had a sister named Mary
who sat beside the Lord at his feet listening to him speak.
Martha, burdened with much serving, came to him and said,
“Lord, do you not care
that my sister has left me by myself to do the serving?
Tell her to help me.”
The Lord said to her in reply,
“Martha, Martha, you are anxious and worried about many things.
There is need of only one thing.
Mary has chosen the better part
and it will not be taken from her.”
Prayer to Make a Spiritual Communion-
People who cannot communicate now make spiritual communion.
At your feet, O my Jesus I bow down and offer you the repentance of my contrite heart, which abysses itself into its nothingness and Your holy presence. I adore you in the Sacrament of Your love, the ineffable Eucharist. I wish to receive you in the poor home that my heart offers you. In anticipation of the happiness of sacramental communion, I want to possess you in spirit. Come to me, oh my Jesus, that I may come to you. May Your love inflame my whole being, for life and death. I believe in you, I hope in you, I love you. So be it. Amen

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

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".

LIKE Us On Facebook http://fb.com/catholicnewsworld 
FOR MORE INFORMATION:
http://www.thedivinemercy.org/

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 

Pope Francis says "May the assistance of the Holy Spirit accompany you and make you builders of justice and peace" to Finincial Institute


ADDRESS OF HIS HOLINESS POPE FRANCIS
TO DIRECTORS AND PERSONNEL OF THE DEPOSITS AND LOANS FUND INSTITUTE
Paul VI Audience Hall
Friday, 2 October 2020


Distinguished Ladies and Gentlemen!
I warmly welcome you, and I thank the Chairman and the Managing Director for their kind words of introduction.
This meeting takes place one hundred and seventy years after the birth of your institution. Founded as Cassa Piemontese, following the political unification of the Nation, it changed its name to Cassa Depositi e Prestiti, the Deposits and Loans Fund. Since then the task of your institution has been redesigned in relation to the evolution and needs of the country, in need of constant investment, modernisation, support for local authorities, support for professional training and productivity.
These lines of development still require a generous commitment on your part today. Let us think about the challenges produced in the social and economic field by the serious pandemic still in progress. We are thinking of phenomena with very significant repercussions, such as the decline of certain forms of production, which are in need of renewal or radical transformation. Think of the changes in the way goods are bought and sold, with the risk of concentrating trade and commerce in the hands of a few global players. And this to the detriment of the specific characteristics of the territories and their local professional skills, so typical of Italy and Europe.
The social doctrine of the Church is in agreement with a vision in which more investors expect fair remuneration from the resources gathered, so as then to channel them towards the financing of initiatives aimed at social and collective development. Christian thought is not opposed in principle to the prospect of profit, but rather is opposed to profit at any cost, to profit that forgets man, makes him a slave, reduces him to a “thing” among others, a variable in a process that he cannot in any way control or which he cannot in any way oppose.
The management of business always demands of everyone fair and transparent conduct, which does not give in to corruption. In the exercise of one’s own responsibilities it is necessary to know how to distinguish good from bad. Indeed, even in the field of economics and finance, good intentions, transparency and the search for good results are compatible and must never be separated. It is a question of identifying and courageously pursuing lines of action that respect, indeed, promote, the human person and society.
In your work, you are called to manage, day by day, with scrupulous care, the relations with the various actors who turn to you for support. An institution such as yours is able to bear witness, in a tangible way, to a sensibility of solidarity, favouring the relaunching of the real economy, as a driving force for the development of people, families and society as a whole. In this way, too, we can accompany the gradual progress of a nation and serve the common good, with the effort to multiply the goods of this world and to make them more accessible to all (see Evangelii gaudium, 203).
This is the wish I formulate on your anniversary, encouraging you to continue your work with generosity. May the assistance of the Holy Spirit accompany you and make you builders of justice and peace. For you here present and for all the members of the Deposits and Loans Fund, I assure you of my remembrance in prayer and, while I ask you also to pray for me, I impart to you my Apostolic Blessing, which I extend from my heart to your families.

*Bulletin of the Holy See Press Office, 5 October 2020