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Thursday, May 30, 2013
Vatican Radio REPORT: Each year for the Feast of Corpus Christi, the Pope, the Bishop of Rome celebrates Mass in the City’s Cathedral, the Archbasilica of Saint John Lateran.
Immediately following the Mass, the Holy Father will process with the Blessed Sacrament from the Lateran to the Basilica of St. Mary Major.
Parishes, confraternities and other groups of the faithful take part in Procession, which was revived during the Pontificate of Blessed John Paul II.
“All the external symbols that we have in the procession for the Blessed Eucharist come from the ancient world, and they were symbols, things used to honour a person,” said Father Joseph Kramer, the Pastor of Santissima Trinità dei Pellegrini in Rome. “And I think that’s the big message of the procession, that this is a VIP holding up the traffic today, moving from one point in Rome to another . . . the fact that the Pope is the first person that’s following the monstrance, gives you an indication that here we’ve got Somebody more important than the Pope in Rome, and that’s our Lord Himself Who’s being carried in procession.”
Father Kramer spoke about the composition of the procession: “All the parishes go, every parish goes with a group of laity. The parish priests all go, and all wear their stoles, and form a great block of the clergy. And then the confraternities are present. There are lots of confraternities in Rome,” he explained, “all very venerable institutions, going back hundreds of years, and they wear their distinctive habits and form part of this great procession.”
The procession, said Father Kramer, fills the Via Merulana that stretches between the two papal Basilicas. “When the first people arrive at St. Mary Major’s, some people are still leaving the Basilica of the Lateran, so that shows you how many people are involved. And then other people line the streets behind the barricade, watching the whole thing. So it’s a big event, it’s thousands of people.”
Father Kramer pointed to the symbolism of procession: “I think the symbolism of walking behind the Blessed Sacrament is rather beautiful, because it means you want to walk in the ways of the Lord, you want to follow Him in everything. It’s a symbolic way of saying ‘In my life I’m following Christ’.”
SHARED FROM RADIO VATICANA/VIDEO YOUTUBE
JCE NEWS: BABY rescued from toilet pipe is now released from hospital, in stable condition, and living with his grandparents. Zhejiang, the 22-year old mother says that the baby fell by accident. She reported the screaming and went with police to find the child. The police have not laid any charges and released the mother. The father has been found and is undergoing a paternity test. In China there is a one child policy and over 35, 000 babies are aborted daily. One needs a permit to have a child.
ASIA NEWS REPORT:
Beijing (AsiaNews / Agencies) - The mother of the newborn baby boy who was rescued from being trapped in a sewer pipe by firefighters is a 22 year old single woman. She was the one who raised the alarm of the presence of a child in the pipeline with her landlady, and followed the firefighters rescue operation as they cut the tube and brought it to hospital to free the infant who was still alive.
The woman confessed to being the mother of the baby only two days later when police asked her to undergo a medical test, after finding some toys in her room and toilet paper stained with blood.
The girl confessed to having hidden her pregnancy because she could not afford an abortion. She told police that the baby slipped down the toilet at the time of delivery. It is unclear whether she will be prosecuted for attempted murder.
The news and the video of the rescue of the little one have gone viral globally and has attracted a lot of criticism, but also compassion in China. Jinhua Hospital has been inundated with people bringing gifts and necessities for the baby including milk powder, diapers, clothes for babies.
So far he has no name, just a number, " Child No. 59", and his condition is stable.
ASIA NEWS REPORT
European Commission COMECE RELEASE
Towards active involvement: the spiritual dimension of European citizenship
|The European Commission maintains an open, transparent and regular dialogue with churches and religious communities according to the Lisbon Treaty, which enshrined this dialogue into primary law (Art 17 TFEU). The high-point of this dialogue, which is also carried out at other levels, is the annual high-level meeting with senior religious leaders.|
Against the background of the European year for Citizenship 2013, participants exchanged views on, among other matters, the question how to bring Europe closer to its citizens and how to intensify the dialogue with citizens and civil society organisations.
The Catholic Church was represented in this high level meeting by Archbishop Manuel Clemente, the Patriarch of Lisbon, Mgr Jean Kockerols, auxiliary Bishop of Brussels and COMECE Vice-President and by Mgr Youssef Soueif, Archbishop of the Maronites and COMECE delegate of Cyprus. During the meeting, they offered their own reflection on the European citizenship. Their views can best be summed up as follows:
The contemporary notion of citizenship within the European family of nations is complex and draws on the many traditions we encounter within the EU. One of the foundational traditions is Christian and that heritage has profoundly influenced our idea of citizenship, not least in terms of the values we find at the heart of this concept.
The most important characteristic is that in a Christian understanding of citizenship, rights must be balanced by duties, our entitlements must be paired with out civic responsibilities. In fact, the Christian should think first of duties and responsibilities and should strive to create a society which is inclusive, open and particularly sensitive to those whose full rights are not being respected or who, although living among us, enjoy none of the privileges of citizenship we take so much for granted. This challenge to the Christian conscience is even more urgent in the present time of socio-economic crisis, as is the need to inject the notion of citizenship with its proper spiritual dimension, essential if Europe is to find its “soul “.
Catholics ought to consider ’active’ citizenship in their neighbourhood and their countries but also in Europe not just as a question of ‘pure’ political involvement, but also as ‘activeness’ for example in charitable, volunteering institutions. This is a very important aspect of an active, ‘healthy’ and responsible European citizenship. The network of Catholic organizations can also play an important role in meeting this goal.
Twenty senior representatives from Christian, Muslim and Jewish religions and from the Hindu community from all over Europe participated also in this meeting.
Text of the Speeches :
Monsignor Manuel Clemente, Patriarch of Lisbonne
Monsignor Jean Kockerols, COMECE Vice-President;
Monsignor Youssef Soueif, Archbishop of the Maronites of Cyprus, COMECE delegate Bishop
Video of the Press Conference
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|Mark 10: 46 - 52|
|46||And they came to Jericho; and as he was leaving Jericho with his disciples and a great multitude, Bartimae'us, a blind beggar, the son of Timae'us, was sitting by the roadside.|
|47||And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"|
|48||And many rebuked him, telling him to be silent; but he cried out all the more, "Son of David, have mercy on me!"|
|49||And Jesus stopped and said, "Call him." And they called the blind man, saying to him, "Take heart; rise, he is calling you."|
|50||And throwing off his mantle he sprang up and came to Jesus.|
|51||And Jesus said to him, "What do you want me to do for you?" And the blind man said to him, "Master, let me receive my sight."|
|52||And Jesus said to him, "Go your way; your faith has made you well." And immediately he received his sight and followed him on the way.|
St. Joan of Arc
PATRON SAINT OF FRANCE
Feast: May 30
|Savior of France and the national heroine of that country, Joan of Arc lives on in the imagination of the world as a symbol of that integrity of purpose that makes one die for what one believes. Jeanne la Pucelle, the Maid, is the shining example of what a brave spirit can accomplish in the world of men and events. The saint was born on the feast of the Epiphany, January 6, 1412, at Domremy, a village in the rich province of Champagne, on the Meuse River in northeast France. She came of sound peasant stock. Her father, Jacques d'Arc, was a good man, though rather morose; his wife was a gentle, affectionate mother to their five children. From her the two daughters of the family received careful training in all household duties. "In sewing and spinning," Joan declared towards the end of her short life, "I fear no woman." She whose destiny it was to save France was a well-brought-up country girl who, in common with most people of the time, never had an opportunity to learn to read or write. The little we know of her childhood is contained in the impressive and often touching testimony to her piety and dutiful conduct in the depositions presented during the process for her rehabilitation in I456, twenty-five years after her death. Priests and former playmates then recalled her love of prayer and faithful attendance at church, her frequent use of the Sacraments, kindness to sick people, and sympathy for poor wayfarers, to whom she sometimes gave up her own bed. "She was so good," the neighbors said, "that all the village loved her."|
Joan's early life, however, must have been disturbed by the confusion of the period and the disasters befalling her beloved land. The Hundred Years War between England and France was still running its dismal course. Whole provinces were being lost to the English and the Burgundians, while the weak and irresolute government of France offered no real resistance. A frontier village like Domremy, bordering on Lorraine, was especially exposed to the invaders. On one occasion, at least, Joan fled with her parents to Neufchatel, eight miles distant, to escape a raid of Burgundians who sacked Domremy and set fire to the church, which was near Joan's home.
The child had been three years old when in 1415 King Henry V of England had started the latest chain of troubles by invading Normandy and claiming the crown of the insane king, Charles VI. France, already in the throes of civil war between the supporters of the Dukes of Burgundy and Orleans, had been in no condition to resist, and when the Duke of Burgundy was treacherously killed by the Dauphin's servants, most of his faction joined the British forces. King Henry and King Charles both died in 1422, but the war continued. The Duke of Bedford, as regent for the infant king of England, pushed the campaign vigorously, one town after another falling to him or to his Burgundian allies. Most of the country north of the Loire was in English hands. Charles VII, the Dauphin, as he was still called, considered his position hopeless, for the enemy even occupied the city of Rheims, where he should have been crowned. He spent his time away from the fighting lines in frivolous pastimes with his court.
Joan was in her fourteenth year when she heard the first of the unearthly voices, which, she felt sure, brought her messages from God. One day while she was at work in the garden, she heard a voice, accompanied by a blaze of light; after this, she vowed to remain a virgin and to lead a godly life. Afterwards, for a period of two years, the voices increased in number, and she was able to see her heavenly visitors, whom she identified as St. Michael, St. Catherine of Alexandria, and St. Margaret, the three saints whose ages stood in the church at Domremy. Gradually they revealed to her the purpose of their visits: she, an ignorant peasant girl, was given the high mission of saving her country; she was to take Charles to Rheims to be crowned, and then drive out the English! We do not know just when Joan decided to obey the voices; she spoke little of them at home, fearing her stern father's disapproval. But by May, 1428, the voices had become insistent and explicit. Joan, now sixteen, must first go quickly to Robert de Baudricourt, who commanded the Dauphin's forces in the neighboring town of Vaucouleurs and say that she was appointed to lead the Dauphin to his crowning. An uncle accompanied Joan, but the errand proved fruitless; Baudricourt laughed and said that her father should give her a whipping. Thus rebuffed, Joan went back to Domremy, but the voices gave her no rest. When she protested that she was a poor girl who could neither ride nor fight, they answered, "It is God who commands it."
At last, she was impelled to return secretly to Baudricourt, whose skepticism was shaken, for news had reached him of just the sort of serious French defeat that Joan had predicted. The military position was now desperate, for Orleans, the last remaining French stronghold on the Loire, was invested by the English and seemed likely to fall. Baudricourt now agreed to send Joan to the Dauphin, and gave her an escort of three soldiers. It was her own idea to put on male attire, as a protection. On March 6, 1429, the party reached Chinon, where the Dauphin was staying, and two days later Joan was admitted to the royal presence. To test her, Charles had disguised himself as one of his courtiers, but she identified him without hesitation and, by a sign which only she and he understood, convinced him that her mission was authentic.
The ministers were less easy to convince. When Joan asked for soldiers to lead to the relief of Orleans, she was opposed by La Tremouille, one of Charles' favorites, and by others, who regarded the girl either as a crazy visionary or a scheming impostor. To settle the question, they sent her to Poitiers, to be questioned by a commission of theologians. After an exhaustive examination lasting for three weeks, the learned ecclesiastics pronounced Joan honest, good, and virtuous; they counseled Charles to make prudent use of her services. Thus vindicated, Joan returned full of courage of Chinon, and plans went forward to equip her with a small force, A banner was made, bearing at her request, the words, "Jesus Maria," along with a figure of God the Father, to whom two kneeling angels were presenting a fleur-de-lis, the royal emblem of France. On April 27 the army left Blois with Joan, now known to her troops as "La Pucelle," the Maid, clad in dazzling white armor Joan was a handsome, healthy, well-built girl, with a smiling face, and dark hair which had been cut short. She had now learned to ride well, but, naturally, she had no knowledge of military tactics. Yet her gallantry and valor kindled the soldiers and with them she broke through the English line and entered Orleans on April 29. Her presence in the city greatly heartened the French garrison. By May 8 the English fort outside Orleans had been captured and the siege raised. Conspicuous in her white armor, Joan had led the attack and had been slightly wounded in the shoulder by an arrow.
Her desire was to follow up these first successes with even more daring assaults, for the voices had told her that she would not live long, but La Tremouille and the archbishop of Rheims were in favor of negotiating. However, the Maid was allowed to join in a short campaign along the Loire with the Duc d'Alencon, one of her devoted supporters. It ended with a victory at Patay, in which the English forces under Sir John Falstolf suffered a crushing defeat. She now urged the immediate coronation of the Dauphin, since the road to Rheims had been practically cleared. The French leaders argued and dallied, and finally consented to follow her to Rheims. There, on July 17, 1429, Charles VII was duly crowned, Joan standing proudly behind him with her banner.
The mission entrusted to her by the heavenly voices was now only half fulfilled, for the English were still in France. Charles, weak and irresolute, did not follow up these auspicious happenings, and an attack on Paris failed, mainly for lack of his promised support and presence. During the action Joan was again wounded and had to be dragged to safety by the Duc d'Alencon. There followed winter's truce, which Joan spent for the most part in the company of the court, where she was regarded with ill-concealed suspicion. When hostilities were renewed in the spring, she hurried off to the relief of Compiegne, which was besieged by the Burgundians. Entering the city at sunrise on May 23, 1430, she led against the enemy later in the day. It failed, and through miscalculation on the part of the governor, the drawbridge over which her forces were retiring was lifted too soon, leaving her and a number of soldiers outside, at the mercy of the enemy. Joan was dragged from her horse and led to the quarters of John of Luxembourg, one of whose soldiers had been her captor. From then until the late autumn she remained the prisoner of the Duke of Burgundy, incarcerated in a high tower of the castle of the Luxembourgs. In a desperate attempt to escape, the girl leapt from the tower, landing on soft turf, stunned and bruised. It was thought a miracle that she had not been killed.
Never, during that period or afterwards, was any effort made to secure Joan's release by King Charles or his ministers. She had been a strange and disturbing ally, and they seemed content to leave her to her fate. But the English were to have her, and on November 21, the Burgundians accepted a large indemnity and gave her into English hands. They could not take her life for defeating them in war, but they could have her condemned as a sorceress and a heretic. Had she not been able to inspire the French with the Devil's own courage? In an age when belief in witchcraft and demons was general, the charge did not seem too preposterous. Already the English and Burgundian soldiers had been attributing their reverses to her spells.
In a cell in the castle of Rouen to which Joan was moved two days before Christmas, she was chained to a plank bed, and watched over night and day. On February 21, 1431, she appeared for the first time before a court of the Inquisition. It was presided over by Pierre Cauchon, bishop of Beauvais, a ruthless, ambitious man who apparently hoped through English influence to become archbishop of Rouen. The other judges were lawyers and theologians who had been carefully selected by Cauchon. In the course of six public and nine private sessions, covering a period of ten weeks, the prisoner was cross-examined as to her visions and voices, her assumption of male attire, her faith, and her willingness to submit to the Church. Alone and undefended, the nineteen-year-old girl bore herself fearlessly, her shrewd answers, honesty, piety, and accurate memory often proving embarrassing to these severe inquisitors. Through her ignorance of theological terms, on a few occasions she was betrayed into making damaging statements. At the end of the hearings, a set of articles was drawn up by the clerks and submitted to the judges, who thereupon pronounced her revelations the work of the Devil and Joan herself a heretic. The theological faculty of the University of Paris approved the court's verdict.
In final deliberations the tribunal voted to hand Joan over to the secular arm for burning if she still refused to confess she had been a witch and had lied about hearing voices. This she steadfastly refused to do, though physically exhausted and threatened with torture. Only when she was led out into the churchyard of St. Ouen before a great crowd, to hear the sentence committing her to the flames, did she kneel down and admit she had testified falsely. She was then taken back to prison. Under pressure from her jailers, she had some time earlier put off the male attire, which her accusers seemed to find particularly objectionable. Now, either by her own choice or as the result of a trick played upon her by those who wanted her death, she resumed it. When Bishop Cauchon, with some witnesses, visited her in her cell to question her further, she had recovered from her weakness, and once more she claimed that God had truly sent her and that the voices had come from Him. Cauchon was well pleased with this turn of events.
On Tuesday, May 29, 1431, the judges, after hearing Cauchon's report, condemned Joan as a relapsed heretic and delivered her to the English. The next morning at eight o'clock she was led out into the market place of Rouen to be burned at the stake. As the faggots were lighted, a Dominican friar, at her request, held up a cross before her eyes and, while the flames leapt higher and higher, she was heard to call on the name of Jesus. John Tressart, one of King Henry's secretaries, viewed the scene with horror and was probably joined in spirit by others when he exclaimed remorsefully, "We are lost! We have burned a saint!" Joan's ashes were cast into the Seine.
Twenty-five years later, when the English had been driven out, the Pope at Avignon ordered a rehearing of the case. By that time Joan was being hailed as the savior of France. Witnesses were heard and depositions made, and in consequence the trial was pronounced irregular. She was formally rehabilitated as a true and faithful daughter of the Church. From a short time after her death up to the French Revolution, a local festival in honor of the Maid was held at Orleans on May 8, commemorating the day the siege was raised. The festival was reestablished by Napoleon I. In 1920 the French Republic declared May 8 a day of national celebration. Joan was beatified in 1909 and canonized by Benedict XV in 1919.