Tuesday, November 10, 2020

Holy Mass Online - Readings and Video : Wednesday, November 11, 2020 - In Your Virtual Church



Memorial of Saint Martin of Tours, Bishop
Lectionary: 493
Reading 1
Ti 3:1-7
Beloved:
Remind them to be under the control of magistrates and authorities,
to be obedient, to be open to every good enterprise.
They are to slander no one, to be peaceable, considerate,
exercising all graciousness toward everyone.
For we ourselves were once foolish, disobedient, deluded,
slaves to various desires and pleasures,
living in malice and envy,
hateful ourselves and hating one another.
But when the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
he saved us through the bath of rebirth
and renewal by the Holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
Responsorial Psalm
23:1b-3a, 3bc-4, 5, 6
R.    (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R.    The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R.    The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R.    The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R.    The Lord is my shepherd; there is nothing I shall want.
 
 
Alleluia
1 Thes 5:18
R. Alleluia, alleluia.
In all circumstances, give thanks,
for this is the will of God for you in Christ Jesus.
R. Alleluia, alleluia.
Gospel
Lk 17:11-19
As Jesus continued his journey to Jerusalem,
he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met him.
They stood at a distance from him and raised their voice, saying,
“Jesus, Master! Have pity on us!”
And when he saw them, he said,
“Go show yourselves to the priests.”
As they were going they were cleansed.
And one of them, realizing he had been healed,
returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him.
He was a Samaritan.
Jesus said in reply,
“Ten were cleansed, were they not?
Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go;
your faith has saved you.”
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 November 11 : St. Martin of Tours, Former Soldier who Became a Bishop and the Patron of the Poor, Alcoholics, Beggars and Wine makers


BISHOP, CONFESSOR

Born:
316, Savaria, Hungary
Died:
November 8, 397, Candes, France
Patron of:
gainst poverty; against alcoholism; beggars; Beli Manastir; Buenos Aires; Burgenland; cavalry; Dieburg; Edingen equestrians; Foiano della Chiana; France; geese; horses; hotel-keepers; innkeepers; Kortrijk; diocese of Mainz; Olpe; Pietrasanta; Pontifical Swiss Guards; quartermasters; reformed alcoholics; riders; diocese of Rottenburg-Stuttgart; soldiers; tailors; Utrecht; vintners; Virje; wine growers; wine makers; Wissmannsdorf
Today, November 11, we celebrate the feast day of Saint Martin of Tours (also known as “Martin the Merciful” and the “Glory of Gaul,” 316-397), bishop, and theologian. Saint Martin saw himself as a member of the “Army of God,” not the army of man. Zealous in his love for the Lord, he served (sometimes reluctantly, but ever obediently) those in need, and those who sought him out, for his eight-one years on the earth. Remembered for his great charity, Saint Martin inspires us still today to help those in need, as Christ would have helped them.
Martin was born to pagan parents in Sabaria (modern-day Hungary). The family soon moved to Italy, where Martin discovered Christianity and entered himself into the catechumenate at age 10. Of course, his parents were greatly opposed to his conversion, and attempted to dissuade him, but by age 12, his love for the Lord was so strong, he wished to live as a hermit and devote himself completely to prayer and contemplation. His father, an officer in the Roman army, conscripted Martin against his will into the army when he was just 15, in accordance with a Roman law forcing the sons of veterans to enlist. Martin, convinced that his belief in Christ was in direct opposition to military service, refused to present when required, and was taken by force, in chains, to make his oath. Out of obedience, once his oath was administered, he felt bound to obey. Due to his reluctance to fight, he was assigned to a ceremonial duty, designed to accompany the emperor, and rarely saw combat. Martin became a member of the Roman army prior to his baptism, as preparation for baptism at that time took several years. However, by his active duty, he was basically living the life of a monk, rather than a soldier, much to the irritation of his fellow soldiers and officers in the legion. He was promoted to officer, and because of this was entitled to a servant. However, he insisted on switching roles with his servant, cleaning the servant's boots instead of the other way around!
 The event that is most often cited as changing the life of Martin occurred one cold day in France, where Martin had been stationed on garrison duty. As he was making his patrol, he noticed a nearly naked beggar, freezing, and ignored by those whom he implored for help. Martin did not have a penny to give him, but he remembered the text of the Gospel: “I was naked, and you clothed Me.”
“My friend,” he said, “I have nothing but my weapons and my garments.”
And taking up his sword, he divided his cloak into two parts and gave one to the beggar. slicing the heavy and luxurious fabric with his sword. That night, Martin received the Lord in a dream. Jesus appeared to him, wrapped in the cloak Martin had given away, and said to him, “Martin, yet a catechumen, has covered me with this garment.” Following his dream, Martin proceeded with haste to be baptized, officially entering the Church at age 18. Martin’s military career proceeded without incident for several years, and at age 20, after five years of service, he was summoned before Caesar to receive a gift of money reserved for soldiers of outstanding service. Martin refused the gift, saying to Caesar, “I have served you as a soldier. Let me now serve Christ. Give the bounty to these others who are going to fight, but I am a soldier of Christ and it is not lawful for me to fight.” The emperor, of course, was irritated by this lack of gratitude and respect, and accused Martin of cowardice. For his part, Martin replied that he was willing to go into battle unarmed and stand between the opposing parties in the name of Christ. He was immediately thrown into prison for refusing to fight, but received his discharge soon after, as truce was declared and the war was over. Upon discharge, Martin was drawn again to life as a hermit, wishing to lead a quiet life of prayer and contemplation. Saint Hilary recognized in Martin a man of extraordinary virtue, and took him as a disciple, repeatedly attempting to ordain him as a deacon. Martin, however, continually refused ordination, preferring to live a solitary life on some land given to him in Liguge. There, he was joined by other hermits, and together, they founded the first monastic community in Gaul. Saint Martin codified the model of monastic lives of the hermits—models used by other saints since that time. He performed miracles and exorcisms, and confronted demons not with threats, but through subduing them by prayer. On a trip over the Alps to visit his parents, Saint Martin was attacked by robbers who not only wanted to steal what he owned but threatened to take his life. Calm and unperturbed, the saintly man spoke to the robbers about God. One was so impressed he converted and became a law-abiding citizen. But Martin was to find even more trouble in his own home town. Though his mother converted to Christianity, his father stubbornly refused. When Martin began to denounce publicly the Arian heretics that were then in power throughout the empire -- even within the Church at that time -- he was whipped and driven out of his own hometown! When the second bishop of Tours died, the congregation there, knowing of Martin’s piety, demanded that he take his place. He refused, but was taken by force by a mob of townspeople to the church, where the bishops had gathered to consecrate him. Dirty, ragged, and disheveled, the bishops were appalled, and refused to consecrate him, thinking him unworthy of such an important office. However, the people demanded his consecration, stating that they didn’t chose him based upon his outward appearance, but because of his holiness, poverty, charity, and grace. Their minds changed by the acclamations of the people, Martin was consecrated the third bishop of Tours. As a bishop, Saint Martin continued to live his austere life, taking up a modest cell near the church, but soon retreating to an isolated place which would eventually become the famed monastic abbey at Marmoutiers. There, he was joined by eighty monks, living in wooden cells or caves in a nearby cliff. The monks spent their days in prayer and writing, rather than art or business as was the custom in the day. Martin personally instructed each of them, leading them in the faith, and creating an army of God. Many of the monks went on to hold important positions in the Church, having been firmly grounded in doctrine and faith by Saint Martin. Saint Martin became a model bishop, traveling from house to house through his mainly rural community and preaching to individuals and families (rather than limiting his efforts to the cities, or expecting rural Christians to travel into town for Mass). Once converted, he organized these rural communities under the direction of a priest or monk, and would visit each of his communities throughout his diocese at least once per year. He traveled on foot, or by donkey, exchanging the fine robes of a bishop for the simple cloak of a pilgrim monk. This system of rural communities became the model for modern-day rural dioceses, and his practice of visiting every community each year is still practiced by bishops today. Saint Martin was also a champion of social justice, and insisted on the freedom of prisoners who were mistreated, wrongly accused, or held for periods of time that did not befit their crimes. Many leaders began refusing to see him, knowing he would request freedom for prisoners, and they would feel obliged to acquiesce. One day a general named Avitianus arrived at Tours with ranks of prisoners he intended to torture and execute the next day. As soon as Martin heard of this cruel plan, he left his monastery for the city. Although he arrived well after midnight, he went straight to the house where the general was staying and threw himself on the threshold crying out in a loud voice. Avitianus was awakened by an angel who told him Martin was outside. Avitianus went to the door and told Martin, "Don't even say a word. I know what your request is. Every prisoner shall be spared.” Martin served the Lord until his eighty-first year. As death approached, his followers begged him not to leave them. He prayed, "Lord, if your people still need me, I do not refuse the work. Your will be done." When about to die: He saw the devil standing near and cried out, 'Blood stained beast, what are you doing here? You will find nothing of yours in me, you living death. I go to the arms of Abraham.' These were his last words. Then he surrendered his soul to God. From a letter by Sulpicius Severus, his hagiographer: “Martin knew long in advance the time of his death and he told his brethren that it was near. Meanwhile, he found himself obliged to make a visitation of the parish of Candes. The clergy of that church were quarreling, and he wished to reconcile them. Although he knew that his days on earth were few, he did not refuse to undertake the journey for such a purpose, for he believed that he would bring his virtuous life to a good end if by his efforts peace was restored in the church. He spent some time in Candes, or rather in its church, where he stayed. Peace was restored, and he was planning to return to his monastery when suddenly he began to lose his strength. He summoned his brethren and told them he was dying. All who heard this were overcome with grief. In their sorrow they cried to him with one voice: “Father, why are you deserting us? Who will care for us when you are gone? Savage wolves will attack your flock, and who will save us from their bite when our shepherd is struck down? We know you long to be with Christ, but your reward is certain and will not be any less for being delayed. You will do better to show pity for us, rather than forsake us.”
Thereupon he broke into tears, for he was a man in whom the compassion of our Lord was continually revealed. Turning to our Lord, he made this reply to their pleading: “Lord, if your people still need me, I am ready for the task; your will be done.”
Here was a man words cannot describe. Death could not defeat him nor toil dismay him. He was quite without a preference of his own; he neither feared to die nor refused to live. With eyes and hands always raised to heaven he never withdrew his unconquered spirit from prayer. It happened that some priests who had gathered at his bedside suggested that he should give his poor body some relief by lying on his other side. He answered: “Allow me, brothers, to look toward heaven rather than at the earth, so that my spirit may set on the right course when the time comes for me to go on my journey to the Lord.” At his request, he was buried in the Cemetery of the Poor.
Saint Martin was prone to lengthy fasts, many of which were accompanied by ecstatic visions of the Lord. Today, beginning the day after his feast day, and continuing until Christmas, some Christian communities continue to practice “Saint Martin’s Fast.” During this fast, the penitents engage in acts of penance and charity, as well as limit their food intake (of particular loved items, for example). The Fast of Saint Martin is meant to prepare the penitent to celebrate the Solemnity of Christmas. The fast reminds the penitent of several truths:
1. Our lives must be centered on God, not on self.
2. Our self denial is a prayer of the body to Our Lord Who came as an Infant to teach us and to redeem us.
3. Martin's act of cutting his cloak in two was both penitential and loving. All penances, if they are to have any merit spiritually, must be done in love.
4. We must be willing to give up anything and everything which keeps us from full union with God.
5. As soldiers of Christ, our struggle is to be against evil, not against others. We are always to be peacemakers as Martin was.
Saint Martin, a member of the “Army of God,” is also known as the patron saint of soldiers. On this, veterans day, we turn to him with a prayer of intercession for the protection of all those serving in armed forces around the world.
Prayer to Saint Martin of Tours for our soldiers
St. Martin, you were first a soldier like your father. Converted to the Church, you became a soldier of Christ, a priest and then a Bishop of Tours. Lover of the poor, and model for pagans and Christians alike, protect our soldiers at all times. Make them strong, just, and charitable, always aiming at establishing peace on earth. Amen.
Prayer to Continue to Fight for God (written by Saint Martin of Tours)
Lord, if your people still have need of my services, I will not avoid the toil. Your will be done. I have fought the good fight long enough. Yet if you bid me continue to hold the battle line in defense of your camp, I will never beg to be excused from failing strength. I will do the work you entrust to me. While you command, I will fight beneath your banner. Amen
Lord God of hosts, who clothed your servant Martin the soldier with the spirit of sacrifice, and set him as a bishop in your Church to be a defender of the catholic faith: Give us grace to follow in his holy steps, that at the last we may be found clothed with righteousness in the dwellings of peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.
Almighty God our Heavenly Father, guide the nations of the world into the way of justice and truth, and establish among them that peace which is the fruit of righteousness, that they may become the kingdom of our Lord and Savior Jesus Christ. Amen.
Story of St. Martin by 365RosariesBlog

RIP to Archbishop Anicetus Bongsu Sinaga OFM Cap and 3 Priests who Died from COVID-19 in Indonesia



Asia News reports that an archbishop and three priests died of COVID-19 in the Diocese of Sibolga, Sumatra in Indonesia.
by Mathias Hariyadi
Archbishop Anicetus Bongsu Sinaga OFMCap, 79, is the first Indonesian prelate to die in the pandemic. He was the first bishop of the Diocese of Sibolga, ordained in Rome by John Paul II on 6 January 1981.
Jakarta (AsiaNews) – COVID-19 has devastated the Diocese of Sibolga, North Sumatra province, causing the death of an archbishop and three priests in October and November.
Bishop Anicetus Bongsu Sinaga OFMCap, 79, is COVID-19’s latest casualty. He is the first Indonesian prelate to die in the pandemic. On 20 October, it was reported that he had tested positive for COVID-19.
The prelate, a Capuchin, was the Archbishop Emeritus of Medan and the current apostolic administrator of the Diocese of Sibolga, both in North Sumatra province.
He died Saturday night at the Saint Elisabeth hospital in Medan after two weeks of hospitalisation for COVID-19.
He was the first bishop of the Diocese of Sibolga, ordained in Rome by John Paul II on 6 January 1981.
From Sibolga to Medan
His mandate in the Diocese of Sibolga ended in 2004 when he was chosen as coadjutor bishop of the Archdiocese of Medan, where he became archbishop in 2009, replacing Archbishop Alfred Gonti Pius Datubara OFMCap who had reached the mandatory retirement age.
Archbishop Sinaga himself resigned due to age, which Pope Francis approved on 8 December 2018.
A few weeks later, Bishop Ludovicus Simanullang OFMCap of Sibolga died of a heart attack and the Holy See appointed Sinaga as apostolic administrator to his former diocese.
Archbishop Sinaga is the author a book on the Toba spirituality, published by the Catholic University of Leuven titled The Toba-Batak High God: Transcendence and Immanence.
Sinaga’s successor, Archbishop Kornelius Sipayung OFMCap, will celebrate a Requiem Mass in Medan cathedral.
His final resting place will be in Sibolga, 10 hours from Medan, where he will be buried next Tuesday, on the grounds of the Aek Tolang minor seminary, after local Catholics will have had the opportunity to pay tribute to this charismatic leader.
Speaking to AsiaNews, Hermawi Taslim, a Catholic lawyer turned politician in Jakarta and a native of the tiny island of Tello, South Nias, Diocese of Sibolga, said that the late archbishop was concerned about two main things: “The quality of education among local teachers, which he had always promoted, and the quality of the Church's infrastructure serving the people”.
Three other priests
Last Friday, a day before the archbishop’s death, Fr Barnabas Johan Winkler OFMCap (picture 2) also died from COVID-19 in the same hospital at the age of 89.
The German-born Capuchin missionary was administrator of the Diocese of Sibolga from 2003 to 2007; and years earlier he had been the Capuchin provincial for the custody of Sibolga.
Another Capuchin priest died of COVID-19 on 29 October. Fr Theophile Odenthal OFMCap (picture 3) passed away in the same hospital due to COVID-19. He was 86.
Both priests were buried in the Aek Tolang minor seminary in Sibolga.
On 10 October, Fr Servatius Sihotang OFMCap (picture 4) died of COVID-19 at the age of 47.
The current archbishop of Medan, Kornelius Sipayung OFMCap, is the first Indonesian prelate to have successfully recovered from COVID-19. He tested positive for the coronavirus in July but recovered very quickly due to his young age (50).
FULL TEXT Source: AsiaNews.it - Image Source: katoliknews - Google Images

Quote to SHARE by St. Leo the Great “Our sharing in the Body and Blood of Christ has no other purpose than to transform us into that which we receive.”













“Our sharing in the Body and Blood of Christ has no other purpose than to transform us into that which we receive.”
by St. Pope Leo the Great

#BreakingNews Vatican Releases McCarrick Report on Disgraced Cardinal - 11-Point Summary with Link to FULL Official Text



VaticanNews reports that the Report on the Holy See’s Institutional Knowledge and Decision-Making Related to Former Cardinal Theodore Edgar McCarrick (1930 to 2017) was published by the Secretariat of State on November 10, 2020.

 Theodore McCarrick’s was appointed as Archbishop of Washington in 2000, the Holy See acted on the basis of partial and incomplete information.

-Until 2017, there had never been any precise accusation regarding sexual abuse or harassment or harm done to a minor. As soon as the first report was received from a victim who was a minor at the time the abuse was committed, Pope Francis reacted promptly regarding the elderly cardinal, who had already retired as head of the archdiocese in 2006, first taking away his red hat and then dismissing him from the clerical state. 

Here is the 11 points summary released by VaticanNews.va by By Andrea Tornielli

1. A detailed response

The compilation and publication of the Report itself, given its extensiveness and content, responds to the request of Pope Francis that decision-making regarding McCarrick be thoroughly investigated and that the results of the investigation be published. The Report also represents an act of pastoral care by the Pope for the American Catholic community that was wounded and anguished that McCarrick had been appointed and promoted to high office in the Church.  

The investigation carried out during these two years was commenced toward the end of summer 2018, during weeks of considerable tension culminating in the denunciation by the former Apostolic Nuncio in Washington, Carlo Maria Viganò, who, in an international media campaign, publicly called for the resignation of the current Pontiff.


2. Absence of accusations of sexual abuse of minors until 2017

The strength of the Report lies not only in its completeness but also in the overview it provides. From this overview, a few key points emerge that are necessary to consider. The first point concerns the mistakes that were made; these have already led to the adoption of new regulations within the Church, to help avoid history repeating itself. A second element is that, until 2017, there had been no specific accusations regarding the sexual abuse of minors committed by McCarrick. It is true that in the 1990s several anonymous letters alluding to minor abuse had been received by cardinals and in the nunciature in Washington, but without providing any details, names or circumstances: these letters were regrettably considered to be not credible because of the lack of concrete elements. The first specific accusation involving a minor was, in fact, that which emerged three years ago, which led to the immediate opening of a canonical process that concluded with the two decisions taken by Pope Francis – the first of which took away the red hat from the Cardinal emeritus and the second that dismissed him from the clerical state. Those who came forward to testify against McCarrick as the canonical process unfolded are to be commended for having allowed their truth to be known and should be thanked for having done so while overcoming the pain of remembering all that they have been through.


3. Assessment before the Pope’s apostolic visit

The Report shows that at the time he was first listed as an episcopal candidate (1977), as well as when he was appointed to Metuchen (1981), and then to Newark (1986), none of the people consulted to provide information furnished negative information regarding Theodore McCarrick’s moral conduct. The first informal “assessment” of some accusations regarding the then Archbishop of Newark’s conduct toward seminarians and priests from his diocese surfaced in the mid-1990s, before Pope John Paul II’s visit to that city. It was the Cardinal Archbishop of New York, John O’Connor, who carried out the assessment: he asked others, including American bishops, for information and then concluded that there was no “impediment” to a papal visit to the city in which McCarrick was pastor at that moment.


4. Cardinal O’Connor’s letter

A crucial point in the case is certainly McCarrick’s appointment as Archbishop of Washington. During the months in which McCarrick’s possible transfer to a see in the United States traditionally led by a cardinal surfaced, notable among the several positive influential opinions regarding his person is a negative one from Cardinal O’Connor. While acknowledging that he did not have first-hand information, the Cardinal explained in a letter, dated October 28, 1999, addressed to the Apostolic Nuncio, that he believed that McCarrick’s appointment to a new office would be a mistake: that, in fact, the risk of a serious scandal existed in light of the rumors that McCarrick had in the past shared a bed with young adult men at the rectory and seminarians at a beach house.


5. Pope John Paul II’s first decision

In this regard, it is important to highlight the initial decision made by Pope John Paul II. The Pope, in fact, asked the Nuncio to verify the basis of these accusations. Once again, the written investigation does not contain any concrete proof – in fact, three of the four bishops from New Jersey who were consulted provided information which the Report reveals to have been “not accurate and incomplete”. Even though the Pope had known McCarrick since 1976, having met him during his trip to the United States, he accepted the proposal of the then Apostolic Nuncio in the United States, Gabriel Montalvo, and of the then prefect of the Congregation of Bishops, Giovanni Battista Re, to drop him as a candidate. They argued that even in the absence of specific details, the risk should not be taken of transferring the prelate to Washington. They believed that the accusations, even though they were considered groundless, could resurface and cause embarrassment and scandal. McCarrick, therefore, seemed destined to remain in Newark.


6. McCarrick’s letter to the Pope

Something happened that radically changed the course of events. McCarrick himself, after having evidently become aware both that he was a candidate, and of the reservations in his regard, wrote to then Bishop Stanislaw Dziwisz, personal secretary to the Polish Pontiff on August 6, 2000. McCarrick declared himself innocent and swore that he had “never had sexual relations with any person, male or female, young or old, cleric or lay”. Pope John Paul II read the letter and was convinced that the American Archbishop was telling the truth and that the negative “rumors” were precisely that – solely rumors that were unfounded, or at least unproven. It was, therefore, Pope John Paul II, acting through specific directions imparted to then-Secretary of State Angelo Sodano, who established that McCarrick should be reinstated on the shortlist of candidates. And it was he who, in the end, chose McCarrick for the see of Washington. In accordance with the testimonies cited in the Report, to better understand the context of that period, it may be useful also to recall that during the years when he was an Archbishop in Poland, Pope John Paul II had witnessed the use of false accusations on the part of the regime to discredit priests and bishops.


7. Pope Benedict’s decision

Furthermore, at the time of his appointment as Archbishop of Washington, no victim – adult or minor – had as yet made contact with the Holy See or with the Nuncio in the United States to present an accusation regarding any improper behavior attributed to the Archbishop. Moreover, nothing inappropriate about McCarrick’s behavior was reported during his years as Archbishop in Washington. When, in 2005, accusations of harassment and abuse toward adults began to surface once again, the new pope, Benedict XVI, rapidly asked for the resignation of the American cardinal to whom he had recently granted a two-year extension of his mandate. In 2006, McCarrick left his position as head of the Archdiocese of Washington, becoming its Archbishop emeritus. The Report demonstrates that in this period, Archbishop Carlo Maria Viganò, in his capacity as delegate for Papal Representatives, had reported information about McCarrick’s possible involvement with adults that had arrived from the nunciature to his superiors in the Secretary of State, highlighting its seriousness. But, while he raised the alarm, he too understood that there were no proven facts. Cardinal Secretary of State Tarcisio Bertone presented the matter directly to Pope Benedict XVI. In that context, in the absence of victims who were minors, and since the person concerned was a cardinal who had already retired from office, Pope Benedict XVI did not open a formal canonical process to investigate McCarrick.


8. Recommendations, not sanctions

In the years that followed, notwithstanding the indications McCarrick received from the Congregation for Bishops to lead a more quiet and reserved life and to decline frequent appearances in public, the cardinal continued to move about, traveling from one part of the globe to the other, Rome included, generally with the knowledge and at least tacit approval of the Papal Nuncio. There has been a lot of discussion regarding the true substance of the request McCarrick received from the Holy See to lead a more withdrawn life. From the documents and testimonies now published in the Report, it is evident that “sanctions” were never imposed. They were, rather, recommendations, given to him orally in 2006 and then in writing in 2008, without stating that this was an explicit desire on the part of Pope Benedict XVI. They were recommendations that presupposed McCarrick’s good will and willingness to respect them. The fact that the cardinal remained active, that he continued to travel, and that he accomplished various missions in different countries (out of which came useful information), even though he had no mandate from the Holy See, shows that his activity was tolerated. Having received in 2012 a new accusation against McCarrick, Viganò, who in the meantime had been appointed nuncio in the United States, received instructions from the Prefect of the Congregation for Bishops to investigate. However, the Report shows that he did not carry out all of the investigations that had been asked of him. Furthermore, continuing to follow the same approach used until that moment, he did not take significant steps to limit McCarrick’s activity, or his national and international travels.


9. The process opened by Francis

When Pope Francis was elected, McCarrick was already over eighty years old and was, therefore, excluded from the conclave. His customary travels underwent no change, and the new Pope was not given documents or testimony to make him aware of the seriousness of the accusations, involving adults, against the former Archbishop of Washington. What was communicated to Pope Francis was that there had been allegations and “rumors related to immoral conduct with adults” prior to McCarrick’s appointment to Washington. Since, in his view, the accusations had been investigated and had been rejected by Pope John Paul II, and well-aware that McCarrick had remained active during Pope Benedict XVI’s pontificate, Pope Francis did not think it was necessary to modify “the course adopted by his predecessors”. It is, therefore, not true that he annulled or weakened the sanctions or restrictions placed on the Archbishop emeritus. Everything changed, as already mentioned, when the first accusation of sexual abuse of a minor emerged. The response was immediate. A rapid canonical process concluded with the serious and unprecedented measure of dismissal from the clerical state of a former Cardinal.


10. What the Church has learned

What has been recounted in the massive amount of testimonies and documents which have now been provided through the Report is, without doubt, a tragic page in the recent history of Catholicism, a painful story from which the entire Church has learned. In fact, it is possible to read several of the measures that Pope Francis took after the February 2019 Meeting on the Protection of Minors through the lens of the McCarrick case. One can see this, for example, in the Motu proprio Vos estis lux mundi, which contains instructions regarding the exchange of information between the Dicasteries and between Rome and the local Churches, the involvement of the Metropolitan in the initial investigation, the indication that accusations be assessed quickly, as well as the abrogation of the pontifical secret. All these decisions have taken into consideration what happened, learning from what was not working, from procedures that were not flowing properly, from underestimates that had unfortunately been made at various levels. The Church continues to learn from its fight against the phenomenon of sexual abuse, including in this case. This became evident also in July 2020 with the publication of the Vademecum of the Congregation for the Doctrine of the Faith that invited pastors and heads of religious orders not to automatically discard anonymous denunciations.


11. Humility and penitence

This, therefore, is the overall picture that emerges from the documentation presented in the Report, following the reconstruction of a reality that is certainly more detailed and complex in respect to what was hitherto known. In the last two decades, the Catholic Church has become more aware of the unspeakable anguish of victims, of the necessity to guarantee the protection of minors, of the importance of norms capable of combatting this phenomenon. The Church has also become more aware of the need to protect against abuse committed against vulnerable adults, and has become more aware of the need to protect against abuse of power. For the Catholic Church, in the United States and in Rome, the case of Theodore McCarrick – a prelate possessing considerable intelligence and preparation, capable of weaving together many relationships both in the political as well as in the inter-religious level – remains an open wound, first and foremost for the pain and suffering caused to his victims. This wound cannot be treated solely with new laws or ever more effective codes of conduct, because the crime is also a sin. To heal this wound, humility and penitence is needed, asking God’s forgiveness and healing.

FULL TEXT Official Link: http://www.vatican.va/resources/resources_rapporto-card-mccarrick_20201110_en.pdf

Shortened and Edited from VaticanNews.va

Holy Mass Online - Readings and Video : Tuesday, November 10, 2020 - In Your Virtual Church



 Memorial of Saint Leo the Great, Pope and Doctor of the Church
Lectionary: 492
Reading 1
Ti 2:1-8, 11-14
Beloved:
You must say what is consistent with sound doctrine,
namely, that older men should be temperate, dignified,
self-controlled, sound in faith, love, and endurance.
Similarly, older women should be reverent in their behavior,
not slanderers, not addicted to drink,
teaching what is good, so that they may train younger women
to love their husbands and children,
to be self-controlled, chaste, good homemakers,
under the control of their husbands,
so that the word of God may not be discredited.
Urge the younger men, similarly, to control themselves,
showing yourself as a model of good deeds in every respect,
with integrity in your teaching, dignity, and sound speech
that cannot be criticized,
so that the opponent will be put to shame
without anything bad to say about us.
For the grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of the great God
and of our savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own,
eager to do what is good.
Responsorial Psalm
37:3-4, 18 and 23, 27 and 29
R.    (39a) The salvation of the just comes from the Lord.
Trust in the LORD and do good,
that you may dwell in the land and be fed in security.
Take delight in the LORD,
and he will grant you your heart’s requests.
R.    The salvation of the just comes from the Lord.
The LORD watches over the lives of the wholehearted;
their inheritance lasts forever.
By the LORD are the steps of a man made firm,
and he approves his way.
R.    The salvation of the just comes from the Lord.
Turn from evil and do good,
that you may abide forever;
The just shall possess the land
and dwell in it forever.
R.    The salvation of the just comes from the Lord.
 
 
Alleluia
Jn 14:23
R. Alleluia, alleluia.
Whoever loves me will keep my word,
and my Father will love him,
and we will come to him.
R. Alleluia, alleluia.
Gospel
Lk 17:7-10
Jesus said to the Apostles:
“Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
‘Come here immediately and take your place at table’?
Would he not rather say to him,
‘Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded, say,
‘We are unprofitable servants;
we have done what we were obliged to do.’”
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 November 10 : St. Leo the Great a Pope in Rome and Doctor of the Church

 

 Born:
400 at Tuscany, Italy
Died:
11 April 461 at Rome, Italy

Place and date of birth unknown; died 10 November, 461. Leo's pontificate, next to that of St. Gregory I, is the most significant and important in Christian antiquity. At a time when the Church was experiencing the greatest obstacles to her progress in consequence of the hastening disintegration of the Western Empire, while the Orient was profoundly agitated over dogmatic controversies, this great pope, with far-seeing sagacity and powerful hand, guided the destiny of the Roman and Universal Church. According to the "Liber Pontificalis" (ed. Mommsen, I, 101 sqq., ed. Duchesne, I, 238 sqq.), Leo was a native of Tuscany and his father's name was Quintianus. Our earliest certain historical information about Leo reveals him a deacon of the Roman Church under Pope Celestine I (422-32). Even during this period he was known outside of Rome, and had some relations with Gaul, since Cassianus in 430 or 431 wrote at Leo's suggestion his work "De Incarnatione Domini contra Nestorium" (Migne, P.L., L, 9 sqq.), prefacing it with a letter of dedication to Leo. About this time Cyril of Alexandria appealed to Rome against the pretensions of Bishop Juvenal of Jerusalem. From an assertion of Leo's in a letter of later date (ep. cxvi, ed. Ballerini, I, 1212; II, 1528), it is not very clear whether Cyril wrote to him in the capacity of Roman deacon, or to Pope Celestine. During the pontificate of Sixtus III (422-40), Leo was sent to Gaul by Emperor Valentinian III to settle a dispute and bring about a reconciliation between Aëtius, the chief military commander of the province, and the chief magistrate, Albinus. This commission is a proof of the great confidence placed in the clever and able deacon by the Imperial Court. Sixtus III died on 19 August, 440, while Leo was in Gaul, and the latter was chosen his successor. Returning to Rome, Leo was consecrated on 29 September of the same year, and governed the Roman Church for the next twenty-one years.
Leo's chief aim was to sustain the unity of the Church. Not long after his elevation to the Chair of Peter, he saw himself compelled to combat energetically the heresies which seriously threatened church unity even in the West. Leo had ascertained through Bishop Septimus of Altinum, that in Aquileia priests, deacons, and clerics, who had been adherents of Pelagius, were admitted to communion without an explicit abjuration of their heresy. The pope sharply censured this procedure, and directed that a provincial synod should be assembled in Aquileia, at which such persons were to be required to abjure Pelagianism publicly and to subscribe to an unequivocal confession of Faith (epp. i and ii). This zealous pastor waged war even more strenuously against Manichæism, inasmuch as its adherents, who had been driven from Africa by the Vandals, had settled in Rome, and had succeeded in establishing a secret Manichæan community there. The pope ordered the faithful to point out these heretics to the priests, and in 443, together with the senators and presbyters, conducted in person an investigation, in the course of which the leaders of the community were examined. In several sermons he emphatically warned the Christians of Rome to be on their guard against this reprehensible heresy, and repeatedly charged them to give information about its followers, their dwellings, acquaintances, and rendezvous (Sermo ix, 4, xvi, 4; xxiv, 4; xxxiv, 4 sq.; xlii, 4 sq.; lxxvi, 6). A number of Manichæans in Rome were converted and admitted to confession; others, who remained obdurate, were in obedience to imperial decrees banished from Rome by the civil magistrates. On 30 January, 444, the pope sent a letter to all the bishops of Italy, to which he appended the documents containing his proceedings against the Manichæans in Rome, and warned them to be on their guard and to take action against the followers of the sect (ep. vii). On 19 June, 445, Emperor Valentinian III issued, doubtless at the pope's instigation, a stern edict in which he established seven punishments for the Manichæans ("Epist. Leonis", ed. Ballerini, I, 626; ep. viii inter Leon. ep). Prosper of Aquitaine states in his "Chronicle" (ad an. 447; "Mon. Germ. hist. Auct. antiquissimi", IX, I, 341 sqq.) that, in consequence of Leo's energetic measures, the Manichæans were also driven out of the provinces, and even Oriental bishops emulated the pope's example in regard to this sect. In Spain the heresy of Priscillianism still survived, and for some time had been attracting fresh adherents. Bishop Turibius of Astorga became cognizant of this, and by extensive journeys collected minute information about the condition of the churches and the spread of Priscillianism. He compiled the errors of the heresy, wrote a refutation of the same, and sent these documents to several African bishops. He also sent a copy to the pope, whereupon the latter sent a lengthy letter to Turibius (ep. xv) in refutation of the errors of the Priscillianists. Leo at the same time ordered that a council of bishops belonging to the neighbouring provinces should be convened to institute a rigid enquiry, with the object of determining whether any of the bishops had become tainted with the poison of this heresy. Should any such be discovered, they were to be excommunicated without hesitation. The pope also addressed a similar letter to the bishops of the Spanish provinces, notifying them that a universal synod of all the chief pastors was to be summoned; if this should be found to be impossible, the bishops of Galicia at least should be assembled. These two synods were in fact held in Spain to deal with the points at issue (Hefele, "Konziliengesch." II, 2nd ed., pp. 306 sqq.).
The greatly disorganized ecclesiastical condition of certain countries, resulting from national migrations, demanded closer bonds between their episcopate and Rome for the better promotion of ecclesiastical life. Leo, with this object in view, determined to make use of the papal vicariate of the bishops of Arles for the province of Gaul for the creation of a centre for the Gallican episcopate in immediate union with Rome. In the beginning his efforts were greatly hampered by his conflict with St. Hilary, then Bishop of Arles. Even earlier, conflicts had arisen relative to the vicariate of the bishops of Arles and its privileges. Hilary made excessive use of his authority over other ecclesiastical provinces, and claimed that all bishops should be consecrated by him, instead of by their own metropolitan. When, for example, the complaint was raised that Bishop Celidonius of Besançon had been consecrated in violation of the canons—the grounds alleged being that he had, as a layman, married a widow, and, as a public officer, had given his consent to a death sentence—Hilary deposed him, and consecrated Importunus as his successor. Celidonius thereupon appealed to the pope and set out in person for Rome. About the same time Hilary, as if the see concerned had been vacant, consecrated another bishop to take the place of a certain Bishop Projectus, who was ill. Projectus recovered, however, and he too laid a complaint at Rome about the action of the Bishop of Arles. Hilary then went himself to Rome to justify his proceedings. The pope assembled a Roman synod (about 445) and, when the complaints brought against Celidonius could not be verified, reinstated the latter in his see. Projectus also received his bishopric again. Hilary returned to Arles before the synod was over; the pope deprived him of jurisdiction over the other Gallic provinces and of metropolitan rights over the province of Vienne, only allowing him to retain his Diocese of Arles.
These decisions were disclosed by Leo in a letter to the bishops of the Province of Vienne (ep. x). At the same time he sent them an edict of Valentinian III of 8 July, 445, in which the pope's measures in regard to St. Hilary were supported, and the primacy of the Bishop of Rome over the whole Church solemnly recognized "Epist. Leonis," ed. Ballerini, I, 642). On his return to his bishopric Hilary sought a reconciliation with the pope. After this there arose no further difficulties between these two saintly men and, after his death in 449, Hilary was declared by Leo as "beatæ memoriæ". To Bishop Ravennius, St. Hilary's successor in the see of Arles, and the bishops of that province, Leo addressed most cordial letters in 449 on the election of the new metropolitan (epp. xl, xli). When Ravennius consecrated a little later a new bishop to take the place of the deceased Bishop of Vaison, the Archbishop of Vienne, who was then in Rome, took exception to this action. The bishops of the province of Arles then wrote a joint letter to the pope, in which they begged him to restore to Ravennius the rights of which his predecessor Hilary had been deprived (ep. lxv inter ep. Leonis). In his reply dated 5 May, 450 (ep. lxvi), Leo acceded to their request. The Archbishop of Vienne was to retain only the suffragan Bishoprics of Valence, Tarentaise, Geneva, and Grenoble; all the other sees in the Province of Vienne were made subject to the Archbishop of Arles, who also became again the mediator between the Holy See and the whole Gallic episcopate. Leo transmitted to Ravennius (ep. lxvii), for communication to the other Gallican bishops, his celebrated letter to Flavian of Constantinople on the Incarnation. Ravennius thereupon convened a synod, at which forty-four chief pastors assembled. In their synodal letter of 451, they affirm that they accept the pope's letter as a symbol of faith (ep. xxix inter ep. Leonis). In his answer Leo speaks further of the condemnation of Nestorius (ep. cii). The Vicariate of Arles for a long time retained the position Leo had accorded it. Another papal vicariate was that of the bishops of Thessalonica, whose jurisdiction extended over Illyria. The special duty of this vicariate was to protect the rights of the Holy See over the district of Eastern Illyria, which belonged to the Eastern Empire. Leo bestowed the vicariate upon Bishop Anastasius of Thessalonica, just as Pope Siricius had formerly entrusted it to Bishop Anysius. The vicar was to consecrate the metropolitans, to assemble in a synod all bishops of the Province of Eastern Illyria, to oversee their administration of their office; but the most important matters were to be submitted to Rome (epp. v, vi, xiii). But Anastasius of Thessalonica used his authority in an arbitrary and despotic manner, so much so that he was severely reproved by Leo, who sent him fuller directions for the exercise of his office (ep. xiv).
In Leo's conception of his duties as supreme pastor, the maintenance of strict ecclesiastical discipline occupied a prominent place. This was particularly important at a time when the continual ravages of the barbarians were introducing disorder into all conditions of life, and the rules of morality were being seriously violated. Leo used his utmost energy in maintining this discipline, insisted on the exact observance of the ecclesiastical precepts, and did not hesitate to rebuke when necessary. Letters (ep. xvii) relative to these and other matters were sent to the different bishops of the Western Empire—e.g., to the bishops of the Italian provinces (epp. iv, xix, clxvi, clxviii), and to those of Sicily, who had tolerated deviations from the Roman Liturgy in the administration of Baptism (ep. xvi), and concerning other matters (ep. xvii). A very important disciplinary decree was sent to bishop Rusticus of Narbonne (ep. clxvii). Owing to the dominion of the Vandals in Latin North Africa, the position of the Church there had become extremely gloomy. Leo sent the Roman priest Potentius thither to inform himself about the exact condition, and to forward a report to Rome. On receiving this Leo sent a letter of detailed instructions to the episcopate of the province about the adjustment of numerous ecclesiastical and disciplinary questions (ep. xii). Leo also sent a letter to Dioscurus of Alexandria on 21 July, 445, urging him to the strict observance of the canons and discipline of the Roman Church (ep. ix). The primacy of the Roman Church was thus manifested under this pope in the most various and distinct ways. But it was especially in his interposition in the confusion of the Christological quarrels, which then so profoundly agitated Eastern Christendom, that Leo most brilliantly revealed himself the wise, learned, and energetic shepherd of the Church (see MONOPHYSITISM). From his first letter on this subject, written to Eutyches on 1 June, 448 (ep. xx), to his last letter written to the new orthodox Patriarch of Alexandria, Timotheus Salophaciolus, on 18 August, 460 (ep. clxxi), we cannot but admire the clear, positive, and systematic manner in which Leo, fortified by the primacy of the Holy See, took part in this difficult entanglement.
Eutyches appealed to the pope after he had been excommunicated by Flavian, Patriarch of Constantinople, on account of his Monophysite views. The pope, after investigating the disputed question, sent his sublime dogmatic letter to Flavian (ep. xxviii), concisely setting forth and confirming the doctrine of the Incarnation, and the union of the Divine and human natures in the one Person of Christ . In 449 the council, which was designated by Leo as the "Robber Synod", was held. Flavian and other powerful prelates of the East appealed to the pope. The latter sent urgent letters to Constantinople, particularly to Emperor Theodosius II and Empress Pulcheria, urging them to convene a general council in order to restore peace to the Church. To the same end he used his influence with the Western emperor, Valentinian III, and his mother Galla Placidia, especially during their visit to Rome in 450. This general council was held in Chalcedon in 451 under Marcian, the successor of Theodosius. It solemnly accepted Leo's dogmatical epistle to Flavian as an expression of the Catholic Faith concerning the Person of Christ. The pope confirmed the decrees of the Council after eliminating the canon, which elevated the Patriarchate of Constantinople, while diminishing the rights of the ancient Oriental patriarchs. On 21 March, 453, Leo issued a circular letter confirming his dogmatic definition (ep. cxiv). Through the mediation of Bishop Julian of Cos, who was at that time the papal ambassador in Constantinople, the pope tried to protect further ecclesiastical interest. in the Orient. He persuaded the new Emperor of Constantinople, Leo I, to remove the heretical and irregular patriarch, Timotheus Ailurus, from the See of Alexandria. A new and orthodox patriarch, Timotheus Salophaciolus, was chosen to fill his place, and received the congratulations of the pope in the last letter which Leo ever sent to the Orient.
In his far-reaching pastoral care of the Universal Church, in the West and in the East, the pope never neglected the domestic interests of the Church at Rome. When Northern Italy had been devastated by Attila, Leo by a personal encounter with the King of the Huns prevented him from marching upon Rome. At the emperor's wish, Leo, accompanied by the Consul Avienus and the Prefect Trigetius, went in 452 to Upper Italy, and met Attila at Mincio in the vicinity of Mantua, obtaining from him the promise that he would withdraw from Italy and negotiate peace with the emperor. The pope also succeeded in obtaining another great favour for the inhabitants of Rome. When in 455 the city was captured by the Vandals under Genseric, although for a fortnight the town had been plundered, Leo's intercession obtained a promise that the city should not be injured and that the lives of the inhabitants should be spared. These incidents show the highmoral authority enjoyed by the pope, manifested even in temporal affairs. Leo was always on terms of intimacy with the Western Imperial Court. In 450 Emperor Valentinian III visited Rome, accompanied by his wife Eudoxia and his mother Galla Placidia. On the feast of Cathedra Petri (22 February), the Imperial family with their brilliant retinue took part in the solemn services at St. Peter's, upon which occasion the pope delivered an impressive sermon. Leo was also active in building and restoring churches. He built a basilica over the grave of Pope Cornelius in the Via Appia. The roof of St. Paul's without the Walls having been destroyed by lightning, he had it replaced, and undertook other improvements in the basilica. He persuaded Empress Galla Placidia, as seen from the inscription, to have executed the great mosaic of the Arch of Triumph, which has survived to our day. Leo also restored St. Peter's on the Vatican. During his pontificate a pious Roman lady, named Demetria, erected on her property on the Via Appia a basilica in honour of St. Stephen, the ruins of which have been excavated.
Leo was no less active in the spiritual elevation of the Roman congregations, and his sermons, of which ninety-six genuine examples have been preserved, are remarkable for their profundity, clearness of diction, and elevated style. The first five of these, which were delivered on the anniversaries of his consecration, manifest his lofty conception of the dignity of his office, as well as his thorough conviction of the primacy of the Bishop of Rome, shown forth in so outspoken and decisive a manner by his whole activity as supreme pastor. Of his letters, which are of great importance for church history, 143 have come down to us: we also possess thirty which were sent to him. The so-called "Sacramentarium Leonianum" is a collection of orations and prefaces of the Mass, prepared in the second half of the sixth century. Leo died on 10 November, 461, and was buried in the vestibule of St. Peter's on the Vatican. In 688 Pope Sergius had his remains transferred to the basilica itself, and a special altar erected over them. They rest today in St. Peter's, beneath the altar specially dedicated to St. Leo. In 1754 Benedict XIV exalted him to the dignity of Doctor of the Church (doctor ecclesiæ). In the Latin Church the feast day of the great pope is held on 11 April, and in the Eastern Church on 18 February.
SOURCE The Catholic Encyclopedia