Tuesday, January 16, 2018

Saint January 17 : St. Anthony the Abbot : Patron of #Amputees; Butchers; #Epilepsy; graveyards; #Monks; Pigs; skin diseases;

Feast Day: January 17
Born: 251, Herakleopolis Magna, Egypt
Died: 356, Mount Colzim, Egypt
Major Shrine: Monastery of Anthony, Egypt; Vienna, Austria His body was at Saint-Antoine l'Abbaye, Isère, France
Patron of: against pestilence; amputees; animals; basket makers; basket weavers; brushmakers; butchers; cemetery workers; domestic animals; eczema; epilepsy; epileptics; ergotism; erysipelas; gravediggers; graveyards; hermits; hogs; Hospitallers; monks; pigs; relief from pestilence; shingles; skin diseases; skin rashes; swine; swineherds

Founder of Christian monasticism. The chief source of information on St. Anthony is a Greek Life attributed to St. Athanasius (ca. 296-373). Anthony was born at Coma, near Heracleopolis Magna in Fayum, about the middle of the third century. He was the son of well-to-do parents, and on their death, in his twentieth year, he inherited their possessions. He had a desire to imitate the life of the Apostles and the early Christians, and one day, on hearing in the church the Gospel words, "If thou wilt be perfect, go and sell all thou hast", he received them as spoken to himself, disposed of all his property and goods, and devoted himself exclusively to religious exercises. Long before this it had been usual for Christians to practice asceticism, abstain from marriage and exercising themselves in self-denial, fasting, prayer, and works of piety; but this they had done in the midst of their families, and without leaving house or home. Later on, in Egypt, such ascetics lived in huts, in the outskirts of the towns and villages, and this was the common practice about 270, when Anthony withdrew from the world. He began his career by practising the ascetical life in this fashion without leaving his native place. He used to visit the various ascetics, study their lives, and try to learn from each of them the virtue in which he seemed to excel. Then he took up his abode in one of the tombs, near his native village, and there it was that the Life records those strange conflicts with demons in the shape of wild beasts, who inflicted blows upon him, and sometimes left him nearly dead.
After fifteen years of this life, at the age of thirty-five, Anthony determined to withdraw from the habitations of men and retire in absolute solitude. He crossed the Nile, and on a mountain near the east bank, then called Pispir, now Der el Memum, he found an old fort into which he shut himself, and lived there for twenty years without seeing the face of man, food being thrown to him over the wall. He was at times visited by pilgrims, whom he refused to see; but gradually a number of would-be disciples established themselves in caves and in huts around the mountain, Thus a colony of ascetics was formed, who begged Anthony to come forth and be their guide in the spiritual life. At length, about the year 305, he yielded to their importunities an emerged from his retreat, and, to the surprise of all, he appeared to be as when he had gone in, not emaciated, but vigorous in body and mind.
For five or six years he devoted himself to the instruction and organization of the great body of monks that had grown up around him; but then he once again withdrew into the inner desert that lay between the Nile and the Red Sea, near the shore of which he fixed his abode on a mountain where still stands the monastery that bears his name, Der Mar Antonios. Here he spent the last forty-five years of his life, in a seclusion, not so strict as Pispir, for he freely saw those who came to visit him, and he used to cross the desert to Pispir with considerable frequency. The Life says that on two occasions he went to Alexandria, once after he came forth from the fort at Pispir, to strengthen the Christian martyrs in the persecution of 311, and once at the close of his life (c. 350), to preach against the Arians. The Life says he died at the age of a hundred and five, and St. Jerome places his death in 356-357. All the chronology is based on the hypothesis that this date and the figures in the Life are correct. At his own request his grave was kept secret by the two disciples who buried him, lest his body should become an object of reverence.
Of his writings, the most authentic formulation of his teaching is without doubt that which is contained in the various sayings and discourses put into his mouth in the Life, especially the long ascetic sermons (16-43) spoken on his coming forth from the fort at Pispir. It is an instruction on the duties of the spiritual life, in which the warfare with demons occupies the chief place. Though probably not an actual discourse spoken on any single occasion, it can hardly be a mere invention of the biographer, and doubtless reproduces St. Anthony's actual doctrine, brought together and co-ordinated. It is likely that many of the sayings attributed to him in the "Apophthegmata" really go back to him, and the same may be said of the stories told of him in Cassian and Palladius. There is a homogeneity about these records, and a certain dignity and spiritual elevation that seem to mark them with the stamp of truth, and to justify the belief that the picture they give us of St Anthony's personality, character, and teaching is essentially authentic. A different verdict has to be passed on the writings that go under his name, to be found in P.G., XL. The Sermons and twenty Epistles from the Arabic are by common consent pronounced wholly spurious. St. Jerome (Illustrious Men 88) knew seven epistles translated from the Coptic into Greek; the Greek appears to be lost, but a Latin version exists (ibid.), and Coptic fragments exist of three of these letters, agreeing closely with the Latin; they may be authentic, but it would be premature to decide. Better is the position of a Greek letter to Theodore, preserved in the "Epistola Ammonis ad Theophilum", sect. 20, and said to be a translation of a Coptic original; there seems to be no sufficient ground for doubting that it really was written by Anthony (see Butler, Lausiac History of Palladius, Part I, 223). The authorities are agreed that St. Anthony knew no Greek and spoke only Coptic. There exists a monastic Rule that bears St. Anthony's name, preserved in Latin and Arabic forms (P.G., XL, 1065). While it cannot be received as having been actually composed by Anthony, it probably in large measure goes back to him, being for the most part made up out of the utterances attributed to him in the Life and the "Apophthegmata"; it contains, however, an element derived from the spuria and also from the "Pachomian Rules". It was compiled at an early date, and had a great vogue in Egypt and the East. At this day it is the rule followed by the Uniat Monks of Syria and Armenia, of whom the Maronites, with sixty monasteries and 1,100 monks, are the most important; it is followed also by the scanty remnants of Coptic monachism. It will be proper to define St. Anthony's place, and to explain his influence in the history of Christian monachism. He probably was not the first Christian hermit; it is more reasonable to believe that, however little historical St. Jerome's "Vita Pauli" may be, some kernel of fact underlies the story (Butler, op. cit., Part I, 231, 232), but Paul's existence was wholly unknown unknown till long after Anthony has become the recognized leader of Christian hermits. Nor was St. Anthony a great legislator and organizer of monks, like his younger contemporary Pachomius; for, though Pachomius's first foundations were probably some ten or fifteen years later than Anthony's coming forth from his retreat at Pispir, it cannot be shown that Pachomius was directly influenced by Anthony, indeed his institute ran on quite different lines. And yet it is abundantly evident that from the middle of the fourth century throughout Egypt, as elsewhere, and among the Pachomian monks themselves, St. Anthony was looked upon as the founder and father of Christian monachism.
This great position was no doubt due to his commanding personality and high character, qualities that stand out clearly in all the records of him that have come down. The best study of his character is Newman's in the "Church of the Fathers" (reprinted in "Historical Sketches"). The following is his estimate: "His doctrine surely was pure and unimpeachable; and his temper is high and heavenly, without cowardice, without gloom, without formality, without self-complacency. Superstition is abject and crouching, it is full of thoughts of guilt; it distrusts God, and dreads the powers of evil. Anthony at least had nothing of this, being full of confidence, divine peace, cheerfulness, and valorousness, be he (as some men may judge) ever so much an enthusiast" (op. cit., Anthony in Conflict). Full of enthusiasm he was, but it did not make him fanatical or morose; his urbanity and gentleness, his moderation and sense stand out in many of the stories related of him. Abbot Moses in Cassian (Coll. II) says he had heard Anthony maintaining that of all virtues discretion was the most essential for attaining perfection; and the little known story of Eulogius and the Cripple, preserved in the Lausiac History (xxi), illustrates the kind of advice and direction he gave to those who sought his guidance.
The monasticism established under St. Anthony's direct influence became the norm in Northern Egypt, from Lycopolis (Asyut) to the Mediterranean. In contradistinction to the fully coenobitical system, established by Pachomius in the South, it continued to be of a semi-eremetical character, the monks living commonly in separate cells or huts, and coming together only occasionally for church services; they were left very much to their own devices, and the life they lived was not a community life according to rule, as now understood (see Butler, op. cit., Part I, 233-238). This was the form of monastic life in the deserts of Nitria and Scete, as portrayed by Palladius and Cassian. Such groups of semi-independent hermitages were later on called Lauras, and have always existed in the East alongside of the Basilian monasteries; in the West St. Anthony's monachism is in some measure represented by the Carthusians. Such was St. Anthony's life and character, and such his role in Christian history. He is justly recognized as the father not only of monasticism, strictly so called, but of the technical religious life in every shape and form. Few names have exercised on the human race an influence more deep and lasting, more widespread, or on the whole more beneficent.
Edited from The Catholic Encyclopedia - Image SHARED from Google Images
God our Father,
You gave St Anthony of Egypt
the courage and belief of an apostle
to give up his wealth,
living a life of poverty and solitude,
and to found monasteries.
Help us to be zealous in imitating his virtues
and to follow in the footsteps of Our Lord Jesus Christ.
Grant this through the same Christ Our Lord
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever.

Wow Pope Francis visits Women's Prison in Chile " I also think of the words of Jesus: “Let him who is without sin among you..." FULL TEXT + Video

Vatican News Release: 
Pope visits women prisoners in Santiago: Full text
Pope Francis has visited inmates at San Joaquin's Women's Penitentiary Center in Santiago. It is the first time the Pope has visited a female prison. On the first full day of his visit to Chile, Pope Francis spent time with inmates at San Joaquín women’s prison in Santiago.
It is Chile’s largest female penitentiary and hosts some 650 inmates, most of whom have convictions for drug trafficking.
The majority of women in San Joaquín prison are mothers. The children can live with them inside the jail until they are two years old and after that they can come for weekly visits.  
The Pope  met with around five hundred prisoners, together with the chaplains and a religious sister in charge of pastoral care for the inmates.  
Please find below the full text of his greetings to the women:
Dear Sisters and Brothers:
            Thank you for giving me this opportunity to visit you.  For me it is important to share this time with you and draw closer to our many brothers and sisters presently deprived of their freedom.  Thank you, Sister Nelly, for your kind words and especially for testifying that life always triumphs over death.  Thank you, Janeth, for coming forward and sharing your hurt with all of us, and for your courageous request for forgiveness.  How much we all have to learn from your act of courage and humility!  I quote your words: “We ask forgiveness from all those whom we have harmed by our misdeeds”.  I thank you for reminding us that without this attitude we lose our humanity.  We forget that we did wrong and that every day is an invitation to start over.
            I also think of the words of Jesus: “Let him who is without sin among you be the first to throw a stone” (Jn 8:7).  Jesus asks us to leave behind the simplistic way of thinking that divides reality into good and bad, and to enter into that other mindset that recognizes our weaknesses, limitations and even sins, and thus helps us to keep moving forward.
            As I came in, two mothers met me with their children and some flowers.  They were the ones who welcomed me, and their welcome can nicely be expressed in three words: motherchildren and flowers.
            Mother.  Many of you are mothers and you know what it means to bring a new life into the world.  You were able to “take upon yourself” a new life and bring it to birth.  Motherhood is not, and never will be a problem.  It is a gift, and one of the most wonderful gifts you can ever have.  Today you face a very real challenge: you also have to care for that life.  You are asked to care for the future.  To make it grow and to help it to develop.  Not just for yourselves, but for your children and for society as a whole.  As women, you have an incredible ability to adapt to new circumstances and move forward.  Today I appeal to that ability to bring forth the future that is alive in each one of you.  That ability enables you to resist everything that might rob you of your identity and end up by killing your hope.
Janeth was right: losing our freedom does not mean losing our dreams and hopes.  Losing our freedom is not the same thing as losing our dignity.  That is why we need to reject all those petty clichés that tell us we can’t change, that it’s not worth trying, that nothing will make a difference.  No, dear sisters!  Some things do make a difference!  All those efforts we make to build for a better future – even if often it seems they just go down the drain – all of them will surely bear fruit and be rewarded.
            The second word is children.  Children are our strength, our future, our incentive.  They are a living reminder that life has to be lived for the future, not remain in the past.  Today your freedom has been taken away, but that is not the last word.  Not at all!  Keep looking forward.  Look ahead to the day when you will return to life in society.  For this reason, I applaud and encourage every effort to spread and support projects like Espacio Mandela and the Fundación Mujer levántate.
            The name of that Foundation makes me think of the Gospel passage where people laughed at Jesus because he said that the daughter of the synagogue leader wasn’t dead, but only asleep.  Jesus showed us how to meet that kind of derision:  he went straight to her room, took her by the hand and said: “Little girl, get up!” (Mk 5:41).  Projects like those I mentioned are a living sign of Jesus, who enters into each of our homes, pays no attention to ridicule and never gives up.  He takes us by the hand and tells us to “get up”.  It is wonderful that so many Christians and people of good will follow in the footsteps of Jesus and decide to come here to be a sign of that outstretched hand us that lifts us up.
            We all know that, sadly, a jail sentence is very often simply a punishment, offering no opportunities for personal growth.  This is not good.  On the contrary, those initiatives that offer job training and help to rebuild relationships are signs of hope for the future.  Let us help them to grow.  Public order must not be reduced to stronger security measures, but should be concerned primarily with preventive measures, such as work, education, and greater community involvement.
            Lastly, flowers.  I believe that life itself “flowers” and shows us all its beauty when we work together, hand in hand, to make things better, to open up new possibilities.  With this in mind, I greet all the pastoral workers, volunteers and professional personnel, especially the police officers and their families.  I pray for you.  Your work is sensitive and complex, and so I ask the authorities to try to provide you too with the conditions needed to carry out your work with dignity.  A dignity that engenders dignity.
            Mary is our Mother and we are her children, you are her daughters.  We ask her to intercede for you, for each of your children and your dear ones.  May she cover you with her mantle.  And I ask you, please, not to forget to pray for me.
            The flowers you have given me, I will bring to the Blessed Virgin in the name of all of you.  Once again, many thanks!  

#PopeFrancis Homily " A peacemaker knows that it is often necessary to overcome..." in Chile - FULL TEXT + Video

O'Higgins Park Mass: Full text of Pope Francis' homily
Homily at the Mass for Peace and Justice Homily at the Mass for Peace and Justice
Parque O’Higgins – Santiago
Tuesday, 16 January 2017

“When Jesus saw the crowds…” (Mt 5:1).  In these first words of today’s Gospel we discover how Jesus wants to encounter us, the way that God always surprises his people (cf. Ex 3:7).  The first thing Jesus does is to look out and see the faces of his people.  Those faces awaken God’s visceral love.  Jesus’ heart was not moved by ideas or concepts, but by faces, persons.  By life calling out for the Life that the Father wants to give us.
When Jesus saw the crowds, he saw the faces of his followers, and what is most remarkable is that they, for their part, encounter in the gaze of Jesus the echo of their longings and aspirations.  This encounter gives rise to the catalogue of the Beatitudes, that horizon towards which we are called and challenged to set out.  The Beatitudes are not the fruit of passivity in the face of reality, nor of a mere onlooker gathering grim statistics about current events.  They are not the product of those prophets of doom who seek only to spread dismay.  Nor are they born of those mirages that promise happiness with a single “click”, in the blink of an eye.  Rather, the Beatitudes are born of the compassionate heart of Jesus, which encounters the hearts of men and women seeking and yearning for a life of happiness.  Men and women who know what it is to suffer, who appreciate the confusion and pain of having the earth shake beneath their feet or seeing dreams washed away when the work of a lifetime comes to nought.  But men and women who also know what it is to persevere and struggle to keep going, what it is to rebuild their lives and to start again.
How much the heart of the Chilean people knows about rebuilding and starting anew!  How much you know about getting up again after so many falls!  That is the heart to which Jesus speaks; that is the heart for which the Beatitudes are meant!
The Beatitudes are not the fruit of a hypercritical attitude or the “cheap words” of those who think they know it all yet are unwilling to commit themselves to anything or anyone, and thus end up preventing any chance of generating processes of change and reconstruction in our communities and in our lives.  The Beatitudes are born of a merciful heart that never loses hope.  A heart that experiences hope as “a new day, a casting out of inertia, a shaking off of weariness and negativity” (Pablo Neruda, El habitante y su esperanza, 5).
Jesus, in proclaiming blessed the poor, the grieving, the afflicted, the patient, the merciful… comes to cast out the inertia which paralyzes those who no longer have faith in the transforming power of God our Father and in their brothers and sisters, especially the most vulnerable and outcast.  Jesus, in proclaiming the Beatitudes, shakes us out of that negativity, that sense of resignation that makes us think we can have a better life if we escape from our problems, shun others, hide within our comfortable existence, dulling our senses with consumerism (cf. Apostolic Exhortation Evangelii Gaudium, 2).  The sense of resignation that tends to isolate us from others, to divide and separate us, to blind us to life around us and to the suffering of others.
The Beatitudes are that new day for all those who look to the future, who continue to dream, who allow themselves to be touched and sent forth by the Spirit of God.
How good it is for us to think that Jesus comes from the mountain of Cierro Renca or Puntilla to say to us: blessed, blessed indeed are you, and you, and you….  Blessed are you if, moved by the Spirit of God, you struggle and work for that new day, that new Chile, for yours will be the kingdom of heaven.  “Blessed are the peacemakers, for they will be called children of God” (Mt 5:9).
Against the resignation that like a negative undercurrent undermines our deepest relationships and divides us, Jesus tells us: Blessed are those who work for reconciliation.  Blessed are those ready to dirty their hands so that others can live in peace.  Blessed are those who try not to sow division.  That is how the Beatitude teaches us to be peacemakers.  It asks us to try to make ever greater room for the spirit of reconciliation in our midst.  Do you want to be blessed?  Do you want to be happy?  Blessed are those who work so that others can be happy.  Do you want peace?  Then work for peace.
Here I cannot fail to mention Santiago’s great bishop, who in a Te Deum once said: “If you want peace, work for justice”…  And if someone should ask us: “What is justice?” or whether justice is only a matter of “not stealing”, we will tell them that there is another kind of justice: the justice that demands that every man and woman be treated as such” (Cardinal RAÚL SILVA HENRÍQUEZ, Homily at the Ecumenical Te Deum, 18 September 1977).  
To sow peace by nearness, closeness!  By coming out of our homes and looking at peoples’ faces, by going out of our way to meet someone having a difficult time, someone who has not been treated as a person, as a worthy son or daughter of this land.  This is the only way we must forge a future of peace, to weave a fabric that will not unravel.  A peacemaker knows that it is often necessary to overcome great or subtle faults and ambitions born of the desire for power and to “gain a name for oneself”, the desire to be important at the cost of others.  A peacemaker knows that it is not enough simply to say: “I am not hurting anybody”.  As Saint Alberto Hurtado used to say: “It is very good not to do wrong, but very bad not to do good” (Meditación radial, April 1944).
Peacebuilding is a process that calls us together and stimulates our creativity in fostering relationships where we see our neighbour not as a stranger, unknown, but rather as a son and daughter of this land.
Let us commend ourselves to Mary Immaculate, who from Cerro San Cristóbal watches over and accompanies this city.  May she help us to live and to desire the spirit of the Beatitudes, so that on every corner of this city we will hear, like a gentle whisper: ““Blessed are the peacemakers, for they will be called children of God” (Mt 5:9).              
Vatican News Text source

RIP Père Emmett Johns "Pops" - Death of Beloved Priest who Helped Homeless in Montreal

DLR Release: Dans la rue is deeply saddened to announce the passing of the organization’s founder, Father Emmett Johns, fondly known as “Pops,” on January 13th, 2018. He was ­­89. In 1988, at the age of 60 and after decades serving as a parish priest, Father Johns felt called to reach out to Montreal’s homeless youth. He took to the streets in a used motorhome, offering warm food and a sympathetic ear to hundreds of street youth. Dans la rue’s mission remains strongly rooted in Pops’ philosophy of dedication, empathy, and respect. His enduring legacy is one of acceptance without judgement and this legacy will continue to inspire and to guide the staff and volunteers at Dans la rue as they carry on his important work. "When I think back to the first nights I spent on the Van, never could I have imagined that Dans la rue would be what it is today… We have had an impact on tens of thousands of young lives - and we continue to reach out to more and more every day." - Father Emmett Johns, "Pops" The date of services in celebration of Father Johns' life will be communicated shortly.
Montreal Gazette Release:
Father Emmett Johns, the street-smart Roman Catholic priest who founded Le Bon Dieu dans la rue in 1988, died peacefully on Saturday in a retirement home. He was 89.
Johns, who was dubbed “Pops” by the street kids he befriended, founded a mission that provides shelter, support and hope to Montreal’s homeless and marginalized youth.
He was a force of nature, and one of the few Quebecers who managed to rally everyone to his cause, said Étienne Lalonde, a spokesperson for Dans la rue. “He destigmatized the problem of homeless youth,” Lalonde said on Sunday night. “Before Pops, no one talked about it.”
Four hours after his death was announced on Facebook, more than 500 people had replied to the post, offering condolences or sharing stories about how Johns had helped them get off the street.
In a post on its Facebook page, the organization said: “Dans la rue’s mission remains strongly rooted in Pops’ philosophy of dedication, empathy, and respect. His enduring legacy is one of acceptance without judgment and this legacy will continue to inspire and to guide the staff and volunteers at Dans la rue as they carry on his important work.”
In 1988, at the age of 60 and after decades serving as a parish priest, Johns dedicated his life to helping and raising awareness about Montreal’s homeless youth. He took to the streets driving a motorhome, and offered a hot dog, coffee and a sympathetic ear to hundreds of street youth.
Over the years, the humanitarian organization expanded, opening a temporary shelter for homeless teens in 1993, and a day-centre in 1997, which serves as a high school and job training centre, and provides a variety of other social services to help at-risk teenagers. 
In 2014, Dans la rue opened 17 low-cost apartments in Hochelaga-Maisonneuve, fulfilling another of Johns’s dreams.
Montreal Mayor Valérie Plante paid tribute to Johns on Twitter on Sunday saying he was a great Montrealer committed to helping others.Twitter Ads info and privacy

In a 2013 opinion piece in the Montreal Gazette, the former executive director of Le Bon Dieu dans la rue said Johns lobbied government ministers, business leaders and philanthropists to raise funds to help street kids.
“His dream was to build an organization that would offer real solutions for street youth,” Aki Tchitacov wrote.
Johns wasn’t your ordinary priest. Pops sometimes packed a pistol and knew how to shoot. He was once a biker and a licensed pilot with a plane of his own. He suffered a nervous breakdown before starting his street mission for kids. Years later, he said he never would have believed the organization would become so successful.
"When I think back to the first nights I spent in the van, I never could have imagined that Dans la rue would be what it is today,” Johns said several years ago. “We have had an impact on tens of thousands of young lives — and we continue to reach out to more and more every day.” 
Emmett Mathias Joseph Johns, a longshoreman’s son, was born in Montreal on April 3, 1928.
He was educated at St. Agnes elementary and D’Arcy McGee High School. Initially, he wanted to go to China as a missionary, but he was expelled after studying for four years with the Scarborough Foreign Missions Society, so he entered the Grand Seminary in Montreal.
Ordained in 1952 at Mary Queen of the World Cathedral, he began his priesthood at St. Monica’s parish in Notre-Dame-de-Grâce. In the 1960s, he was at Our Lady of Fatima in St-Laurent, before being appointed chaplain at both Marian Hall, a protective home for girls, and the Douglas Hospital in Verdun.
He was also the parish priest at St. John Fisher in Pointe-Claire, and at the Church of the Resurrection in Lachine. The death of two nursing students who drowned while attending a retreat in the Laurentians where Johns was preaching in 1968 had a profound effect on him. He experienced deep depression, and following a Jewish custom of mourning, decided not to shave for a month. He kept the beard until his death. While struggling to come to terms with his loss, he served as chaplain at Bishop Whelan High School and at Queen of Angels Academy.
In 1972, Johns founded the Provincial Association of Teachers of Ethics and Religions and completed his arts degree in theology and psychology at Loyola College in 1974. 
Johns was also a licensed pilot who flew his own Cessna 182 for 16 years to “take my mind off earthly problems.” Hospitalized as the result of a nervous breakdown in 1987, he discovered the diocese didn’t make it easy for him to continue his ministry once he had regained his health.
“I didn’t know what to do,” he said. “They wouldn’t give me a parish, and I needed work.”
He took his inspiration from a verse from the Gospel of St. Matthew: “Whatever you did for one of the least of these brothers and sisters of mine, you did for me.” He sold his plane, borrowed an additional $10,000, and in 1988 began a street ministry, Le Bon Dieu dans la rue.
He prowled the streets in a van after dark to provide food, medication and guidance to teenage runaways and other homeless youngsters. The kids he worked with called him pops, and the moniker stuck. He also opened The Bunker, a shelter for youngsters with nowhere else to go.
“Initially, all I did was set out to help kids, thinking that would help me get back on my feet,” he once said. “I discovered there were children out there who needed me as much as I needed them. The ministry just took on a life of its own.”
His job, he said, wasn’t to condemn or preach to the wayward, but to help youngsters absorb spirituality. “With young people, they have to come a long, long way, especially in a secular age with so many distractions. But they can always depend on God,” he said. “I can’t pretend that I am essential. God can do the job by himself. That’s the work of the Holy Spirit in the life of a child.”
His homilies carried a simple message: “I just tell all kids that God loves them. If no one else in the world loves them, they should know that God loves them.”
Johns received an honorary doctorate from Concordia University in 1997 and was given Canada’s highest civilian honour, the Order of Canada, in 1999. He was invested with the Order of Quebec in 2003. He placed fifth on a list of the 10 most-admired Quebecers compiled in 2004 by the French-language magazine 7-Jours, the only clergyman to make the grade. In the Montreal Mirror’s annual poll, he was consistently chosen as the Montrealer closest to heaven. 
A funeral date has not yet been set.

Pope Francis Receives a Warm Welcome in Chile as he begins his 6-day Apostolic Visit to Chile and Peru - FULL Video

Pope arrives in Chile
Pope begins his 6-day Apostolic Visit to Chile and Peru. Pope Francis has arrived in Chile, beginning a week-long Apostolic journey that will take him to 6 cities in as many days in Chile and Peru. This his 6th apostolic visit to Latin America. The Pope was met at Santiago International airport by Chilean President, Michelle Bachelet, and the President of the country’s Bishops’ Conference. There were no official discourses as the Pope went immediately to the Apostolic Nunciature to rest. The official programme of the visit begins today with his meeting with civil authorities and members of the diplomatic corps.
Formal and informal meetings
Highlights of the trip are expected to include some less formal meetings with indigenous people and migrants in both countries, as well as traditional encounters with young people, members of the local Bishops Conferences, and his customary conversations with priests and religious.
Visit to the Jesuit Community
But there will also be a more personal visit to the Jesuit Community at the St Alberto Hurtado Shrine on Tuesday evening, in keeping with the Pope’s tradition of taking time off to catch up with his Jesuit brothers in the country he is visiting. Hurtado was a Chilean Jesuit who became the country’s first male saint when he was canonized by Benedict XVI.
Migrants and indigenous peoples
Two particularly moving encounters are likely to be those at the women’s prison in Santiago, soon after Pope Francis arrives in Chile, and his stop in the northern port city of Iquique, just before he leaves. The city is a refuge for thousands of economic migrants who come to Chile from neighboring countries in search of a better life. Wednesday will see him in the city of Temuco, traditionally considered the poorest area in the entire country and home to an indigenous community that accounts for 23 percent of the population. Text Vatican News
Pope Francis arrives at 15:30 on video

Why major orders are Male - A Reasoning for the all Male Priesthood by Dr. Gary Knight -

PART I available Here: http://jceworld.blogspot.ca/2018/01/why-major-orders-are-male-reasoning-for.html
PART II: The holy Mass is that intimate and personal. It cannot be seen truly in any other way, for Jesus really is about to spill his blood for the saving of any. And here is where the sign value is as apt as possible, of one acting in persona Christi with that quintessentially progenitive but supernatural act of love. Carnal not in the lower sense, it is fully realized as generative of the real Life of bodily persons. Augustine noted that unlike food which we bodily incorporate, Christ in the eucharist incorporates us. Pax to feminists who suppose otherwise: it is His generative prerogative - essentially what maleness is - which Christ calls up from every priest to - in His presence and person - speak and act His life-giving and begetting words “take this, my body … this, my blood ”. Some sophisticates insist that after all, a woman can and does speak - for instance in marrying or baptizing another - “in the name of Christ”; in fact “in the name of the Father, and of the Son, and of the Holy Spirit” when pouring the baptismal water.
We must note that this in nomine is not the same as in persona, for Christians generally may cast out devils in Jesus’ name without presuming to act in the person of Christ. Certainly Catholics and Orthodox do not imagine the laity can tell others their sins are forgiven “in the name of Christ”. A priest says much more in the person of Christ. The challenge has been offered, by those who’ve ventured to entertain schism, that one can nevertheless go through all the sacred actions and words of Mass “in the name of Christ”, and would He be so affronted as to not deliver that grace of which the host is an effective sign? The grace of spiritual nourishment, wholeness, purity and regeneration (for venial sins are also washed away restoring us to a baptismal state of imputed innocence where the Father deigns to look on us through the face of His Son) should be ours if we marshal all the rubrics with the right intent of giving Jesus to the masses.
But look again and see what God did to the chosen people when they decided forcibly to marshal His presence before the Philistines who’d surrounded them. The Israelites brought out the ark of the covenant and raised a mighty cry, giving pause to their enemies, as it would to legions of devils. But as one devil said to a pretender “I know Jesus, and I know Paul, but who the heck are you?” — and forthwith bested them. The spoiling to use God as constrained to act under an invocation or incantation is itself destined for the spiritual ruination or desolation of the spell-caster. Still, a few opponents of John Paul’s theological finding might yet protest, “well, Mary did just that on visiting Elizabeth”. The comfortably gestating cousin John started and leapt in his mother’s womb, on hearing Mary greeting her ‘in the name of the Lord’ and bringing Jesus willy nilly to their proximity. And if we respond that this was condign because Mary is the mother of Christ and of the Church, they reply ‘then she too is there being a priest’. But in reality she is acting as the mother of priests. It is true that Mary’s speech is always “in the name of the Lord” because of her complete fiat to Him. She didn’t need to say the words “in the name of the Father, the Son, and the Holy Spirit” for John to be proto-baptized as it were in his mother’s unbroken waters.
When this daughter of the Father, spouse of the Holy Spirit and mother of the Son speaks, it is assuredly in their Name, which she blesses. But is it in their person? Mary our mother begs God, at our request (and sometimes before we know we should ask), for mercy — she does not in herself confer the merciful forgiveness: that would be to deify Mary. Because of her unequalled closeness to God, we do call her ‘merciful mother’ for her pleading; but when forgiveness comes, it comes from God, handed on through her as mother of all grace. Perhaps this is where we detect a subtle misunderstanding about the role and power of a priest who forgives on hearing a confession. Even well-formed Catholics often loosely say that the forgiveness of God is passed to them through the priest. But it is more than that: the priest himself forgives, in the person of Christ: as Jesus himself there standing or sitting, speaking the words of absolution. For the origin of this sacrament was the words of the risen Lord who breathed on the apostles and conferred this power of the Holy Spirit: “whose sins you forgive are forgiven”. To forgive is God’s, and here Jesus gave them an unprecedented share in the divine. We may be misled ‘in translation’ when a priest prefaces his “I forgive you” with “by the power invested in me by holy mother Church”, for we might think his authority is to act as a sort of moderator between God and the penitent, and that it came not from God but from an organizational and doctrinal academia who gives and suspends ‘faculties’. Again, it is more than that: the Church in its God-given authority ordains the priest (that’s what he introduces by the words “invested in me”) who in that receives from God the power (the word used before “invested”) to forgive sin. When he forgives, it is guaranteed to be in the person of Christ. I like to recall the story of pope John Paul who asked a laicized priest (without faculties) to hear his confession. What was being acknowledged - licitly or illicitly is for the pharisee to judge - was that the man retained the indelible power to forgive sin in his person. He may have lacked the disciplinary authority (licitness) to go about using that power at will, but if it were me I would not doubt that any question of licitness was being suspended, for now, to minister to the soul of a holy pope (or even an unholy one). This distinction also clarifies the difference between the Church in its human imperfections and the Church in its radical holiness: she is temporally imperfect, but perfectly holy. Dwelling on earth she often fails to correspond to what Christ has made of her; and yet Christ remains her groom.
When we consider that Mary herself enjoys the most exalted place on high as Mother of the Living, Queen of Heaven and Earth (therefore of all created things seen and unseen), Queen mother of the Lord of the universe, and patroness of all priests, is it not astounding what God has given to a priest? Mary’s appeal for mercy may go so far as to lead the wayward soul to the door of a confessional. But her priests do the forgiving, just as her Son does. What’s more, Mary who says “do what He tells you” would not have it any other way. The Diaconate We can perhaps turn attention now to the apt maleness of the second major order, the diaconate, who share with priests the special calling to proclaim the Word of the Lord, in particular his holy Gospel. It is true that deacons were first elected by apostles and disciples to supplement the ministry of the Word by attending to the more or less corporal needs of widows, orphans and others in need. But we can easily gloss this to think they were not then engaged in proclaiming the Word; whereas their ministry was developed in the first place to support that very thing: proclamation of the Word. Here the word proclaim is deliberate and liturgical, not just the allegorical sense of the volumes that a disciple’s life may ‘speak’ or bear as witness. Our rising to attend to the formal proclamation of the Gospel (which we don’t do for other scriptural readings) bears testimony to the arrival of the real presence of Jesus. Again, this is a presence that excels the presence He already gave when we gathered in His name. Now what we hear will be fulfilled in our hearing. Priests and deacons can, like any other believer, do many things in nomine Christi, in His name - such as blessing our children or rebuking and dispelling the enemies of souls who make a play for them. The exorcist is in fact a stage of seminary training, a part of lower Orders reserved not exclusively to the ordained. But on proclaiming, even perhaps chanting the gospel, the priest or deacon is speaking to us in persona Christi. We are being fructified in our minds and souls by the Word, and particularly by Christ’s intent in the particular racont. If He was addressing crowds on the mount, He is addressing us. If He was turning aside stone-throwers not without sin, He is converting us. If He was challenging Nicodemus for not realizing man must be born from above, He is teaching to our lower understanding now. On the question of whether this role of gospel proclamation - the highest expression of the orders (powers) received by the deacon - is aptly or not given to women; or why it turns out to be a related theological point on which the Church may not change; we can again find help in turning to Mary to shed light firstly on what it is to ‘serve’ the Word, as compared to ‘proclaiming’ it. She did say her soul proclaims the greatness of the Lord (even ‘magnifies it’), but that was not per se a proclamation of the gospel. It was to herald it, even before Jesus’ herald was to be born: and surely John was edified. On greeting Elizabeth, Mary offers the greatest sermon ever given, her magnificat. She expostulates in powerful language foreshadowed in the Psalms and Wisdom literature, on the greatness of the Lord and what He has begun to accomplish in human history, to the glory of His Name. Thus Mary sermonizes like no-one; and yet .. a sermon is what it is. It is not - in herself - Mary’ proclamation of the saving Gospel yet to unfold. Even Jesus’ cousin John will not be doing that. The closest he would come is “behold, the Lamb of God”. Yes, all this recounting of Mary’s visit and her magnificat is proclaimed by a priest or deacon in the Gospel at various Masses and Marian days of remembrance (feasts); because it is part of what God relates to us, standing there and above all, as the Witness well pleased in His beloved daughter and the Boy in her womb. In the interior form or content, Mary is - like Zaccharias who praises God for the future of his son - a testifier, while in the voice of God, the proclaimer of what we have received even in Mary’s words, is the priest or deacon.
This point does go to the issue of what is a sermon or homily, as opposed to a Gospel proclamation. The latter is a super-natural moment of Mass, where the minister sings to us as Christ whose Spirit fills the gospel writer. In the eucharist, when a priest utters the words of Jesus at the last supper he is no longer telling the story of “what was said, by the Lord” but is actually speaking to us qua Christ. Proper form has the priest change the tone of historical recitation to a pause and then personal tone of speaking in Jesus (and Jesus in him) with full intent the words of consecration, making this my body, this my blood. Likewise of the gospel proclamation we may say with John the evangelist, “it is the Lord”. The liturgical words surrounding the ‘confecting’ words of consecration are sacred to be sure, coming from the mind of the Church; but they are not comparable in supernatural sanctity to the words we then hear. Along the same line, no great sermon can compare in sanctity to the life-giving proclamation of the Holy Gospel. In fact that is why the healthful obligation of every Catholic to assist Mass on Sunday is met only by his or her real presence at both the Eucharist and the Gospel. How intimately tied together they are might be glimpsed by considering that the Eucharist stands for the nuptial conception of an everlasting Church, and the Proclamation stands for the birth in time of the same Church at Pentecost.
Again, deacons were first chosen from among male disciples who could undertake corporal and spiritual works of mercy, also to ‘aliens’ or non-Jewish believers in their midst (for that was an extension of Jewish practice and the law). Doubtless they were aided, and even led and bettered in these tasks by devout women. It might be said that the deacon whom Mary accompanied in service to aging Elizabeth was Jesus himself, and the aid was not only corporeal but fulfilment of the preparation and birth of His herald: the fulfillment of what was spoken to Elizabeth and Zaccharias by an angel.
It bears repeating that the reason for electing and laying hands on deacons was to provide assistance to the disciples who were priests to be able to minister less distractedly to the Word. The ministration included sermons, there being great need to provide such vehicles for the Word (as paint’s linseed oil is a vehicle for the purposed pigmentation), but emphatically the primary need was and is for proclaiming the Gospel, most essentially in liturgy. Liturgy is how people would fulfil the Lord’s invitation to worship God “in spirit and in truth”, whether in Jerusalem or Jacob’s well. St. Paul made the distinction (even in writing a sermon or letter) to “preach Christ crucified”, not “by philosophy”. The latter may be good and helpful .. like possibly some of this essay .. but the former is essential: the sine qua non. Without a Gospel to proclaim in the person and authorship of Christ, even sermonizing philosophy has no end, and no salvation in it. Indeed that is the poverty of modern sophistications, whether religious or secular. Only the Gospel is the good news, and it is only to be believed if proclaimed and worked by Christ. He does that essentially in his priests and deacons, who in Him confirm (or not) what might have been preached even by a layman or laywoman.
Finally we come to another impasse for the feminist if too taken with a marxist contr-authority leitmotif. Why not, if the Gospel proclamation must be in persona Christi, have priests do that, and have deacons (who might be female) charged with serving the Word by their homiletics and preaching? The answer to a subtle question will have to be subtle too, but at least detractors should not carp that the reposte or feint to an evasion was too evasive. Preaching is the least obligatory part of Mass, and is not a supernatural moment in se (even if God often does move souls with inspired words from the likes of St. Anthony). In weekday Masses at least, it is dispensable. Nonetheless when the priest or deacon decides for a homily in the act of ‘ministering to the Word’, he should be listened to. There is no obligation to agree with everything said, which being human may not lack in error (unfortunately, like this essay). But to adapt an expression used for approved supernatural apparitions, “it is worthy of hearing”. A key reason it is worthy of hearing is, that it is normally carried out by the minister who did (or can) proclaim the Gospel now expounded. At a Sunday Mass this service to the Word is not even optional. Other scriptural readings can be cited, including passages not read that day, as well as laudable opinions of other preachers, fathers, mothers and doctors of the Church — all of which in praxis anyone can do, male or female. But again there is something most apt in hearing it in the authority or credibility of one who speaks in persona Christi when proclaiming the Gospel. Those in whom Christ speaks His word cannot lightly diminish it.
I do not purport to say that homiletics and even preaching is the ambit of higher orders only, by some theological principle. Great women, like Catherine of Siena, have had marvellously graced and enlightened opinions without which we would be much the poorer, and some who were found might have been lost. That said, even Catherine would not have argued for a woman preaching at Mass. When Jesus briefly expounded on the prophet Isaiah he’d just announced, saying “this reading is today fulfilled in your hearing” He made a sign in two directions. One: that one who speaks in His person is delivering what is said “in your hearing”, and Two: it is good that the proclaimer also be the expostulator, for in His person such a one has made the Word their own in the deepest possible sense. Therefore there are very good and apt, if not theological, reasons for limiting preaching at Mass to the priest or deacon. That said, a mission may well be preached by some other, and the time set for it normally outside of Mass.
Summation In the end, the question of male roles in the Church reduces to the aptness of who does what in the person of Christ in begetting and regenerative actions of His mystical body, no less than the does the question of female roles in the Church reduce to the aptness of who does what in the maternity of God for gestational actions of the families or domus cells of the same body. In the one, men are most apt and selected as such by God; in the other women are most apt and chosen. The theological necessity is not acknowledging a necessity in the sense of logico-philosophical constraint placed upon God; it is a recognition of what His free choice has made necessary to us. God could always have made matters otherwise; but our joy is in proclaiming the things that He has opted for, in His inscrutable wisdom. Caveat - From professional pursuit and teaching of physics I am retired, with still less formal training in theology. If years with prayerful apologetics and didactics for catechumens are credentials, innumerable others have more than me. If training in a theoretical science is hardly a credential for things eternal, at least disciplined imagination and logic, with disdain for empty speculation, can offer a reliable grounding even where we do venture to ponder in the heart. Motivated like St. Augustine for a principle that probably came from his mother, “I would that you would think in your heart”.
By: Dr. Gary Knight 

#PopeFrancis " I am one with my brother bishops, for it is right to ask for forgiveness..." in Chile - FULL TEXT + Video

Pope Francis addresses authorities in Chile: Full text
Vatican News Release: Full text of Pope Francis' address to Chile's government authorities, civil societies, and the diplomatic corps at the La Moneda Palace, while on his Apostolic Visit to Chile.
La Moneda Palace
Tuesday, 16 January 2018
Madam President,
Members of the Government of the Republic and of the Diplomatic Corps,
Representatives of Civil Society,
Distinguished Authorities,
Ladies and Gentlemen,
          It is a joy for me to stand once again on Latin American soil and begin this visit to Chile, this land so close to my heart, which welcomed and schooled me in my younger years.  I would like my time with you also to be a moment of gratitude for that welcome.  I think of a stanza of your national anthem: “How pure, Chile, are your blue skies / How pure the breezes that sweep across you / And your countryside embroidered with flowers / Is the very image of Eden”.  It is a true song of praise for this land, so full of promises and challenges, but especially of hope for the future. 
          Thank you, Madam President, for your words of welcome.  Through you, I would like to greet and embrace all the Chilean people, from the extreme northern region of Arica and Parinacota to the southern archipelago with its “riot of peninsulas and canals”.[1]  Their rich geographical diversity gives us a glimpse of the rich cultural polyphony that is also their characteristic feature.

          I am grateful for the presence of the members of the Government, the Presidents of the Senate, the Chamber of Deputies and the Supreme Court, as well as the other state authorities and their officials.  I greet the President-elect, Mr Sebastián Piñera Echenique, who recently received the mandate of the Chilean people to govern the country for the next four years.
          Chile has distinguished itself in recent decades by the growth of a democracy that has enabled steady progress.  The recent political elections were a demonstration of the solidity and civic maturity that you have achieved, which takes on particular significance in this year marking the two-hundredth anniversary of the declaration of independence.  That was a particularly important moment, for it shaped your destiny as a people founded on freedom and law, one that has faced moments of turmoil, at times painful, yet succeeded in surmounting them.  In this way, you have been able to consolidate and confirm the dream of your founding fathers.
          In this regard, I remember the emblematic words of Cardinal Silva Henríquez’s in a Te Deum homily:  “We – all of us – are builders of the most beautiful work: our homeland.  The earthly homeland that prefigures and prepares the (heavenly) homeland that has no borders.  That homeland does not begin today, with us; but it cannot grow and bear fruit without us.  That is why we received it with respect, with gratitude, as a task begun many years ago, as a legacy that inspires in us both pride and commitment”.[2]
          Each new generation must take up the struggles and attainments of past generations, while setting its own sights even higher.  Goodness, together with love, justice and solidarity, are not achieved once and for all; they have to be realized each day.  It is not possible to settle for what was achieved in the past and complacently enjoy it, as if we could somehow ignore the fact that many of our brothers and sisters still endure situations of injustice that none of us can ignore.
          Yours is a great and exciting challenge: to continue working to make this democracy, as your forebears dreamed, beyond its formal aspects, a true place of encounter for all.  To make it a place where everyone, without exception, feels called to join in building a house, a family and a nation.  A place, a house and a family called Chile: generous and welcoming, enamoured of her history, committed to social harmony in the present, and looking forward with hope to the future.  Here we do well to recall the words of Saint Alberto Hurtado: “A nation, more than its borders, more than its land, its mountain ranges, its seas, more than its language or its traditions, is a mission to be fulfilled”.[3]  It is a future.  And that future depends in large part on the ability of its people and leaders to listen.
          The ability to listen proves most important in this nation, whose ethnic, cultural and historical diversity must be preserved from all partisan spirit or attempts at domination, and inspire instead our innate ability to replace narrow ideologies with a healthy concern for the common good (which without being communitarian will never be a good).  It is necessary to listen: to listen to the unemployed, who cannot support the present, much less the future of their families.  To listen to the native peoples, often forgotten, whose rights and culture need to be protected lest that part of this nation’s identity and richness be lost.  To listen to the migrants who knock on the doors of this country in search of a better life, but also with the strength and the hope of helping to build a better future for all.  To listen to young people and their desire for greater opportunities, especially in education, so that they can take active part in building the Chile they dream of, while at the same time shielding them from the scourge of drugs that rob the best part of their lives.  To listen to the elderly with their much-needed wisdom and their particular needs.  We cannot abandon them.  To listen to children who look out on the world with eyes full of amazement and innocence, and expect from us concrete answers for a dignified future.  Here I feel bound to express my pain and shame at the irreparable damage caused to children by some ministers of the Church.  I am one with my brother bishops, for it is right to ask for forgiveness and make every effort to support the victims, even as we commit ourselves to ensuring that such things do not happen again.
          With this ability to listen, we are invited – especially today – to give preferential attention to our common home: to foster a culture that can care for the earth, and thus is not content with merely responding to grave ecological and environmental problems as they arise.  This calls for boldly adopting “a distinctive way of looking at things, a way of thinking, policies, an educational programme, a lifestyle and a spirituality which together generate resistance to the assault of the technocratic paradigm”[4] that allows powerful economic interests to prevail over natural ecosystems and, as a result, the common good of our peoples.  The wisdom of the native peoples can contribute greatly to this.  From them we can learn that a people that turns its back on the land, and everything and everyone on it, will never experience real development.  Chile’s possesses a deep-rooted wisdom capable of helping to transcend a merely consumerist view of life and to adopt a sage attitude to the future.
          The Chilean soul is a vocation to being, a stubborn will to exist.[5]  It is a vocation to which all are summoned, and from which no one should feel excluded or unneeded.  A vocation that demands a radical option for life, especially in all those forms in which it is threatened.
          I thank you once more for the invitation to come among you and to encounter the soul of this people.  I pray that Our Lady of Mount Carmel, Mother and Queen of Chile, will continue to accompany and bring to birth the dreams of this blessed nation.

Today's Mass Readings and Video : Tues. January 16, 2018 - #Eucharist

Tuesday of the Second Week in Ordinary Time
Lectionary: 312

Reading 11 SM 16:1-13

The LORD said to Samuel:
"How long will you grieve for Saul,
whom I have rejected as king of Israel?
Fill your horn with oil, and be on your way.
I am sending you to Jesse of Bethlehem,
for I have chosen my king from among his sons."
But Samuel replied:
"How can I go?
Saul will hear of it and kill me."
To this the LORD answered:
"Take a heifer along and say,
'I have come to sacrifice to the LORD.'
Invite Jesse to the sacrifice, and I myself will tell you what to do;
you are to anoint for me the one I point out to you."

Samuel did as the LORD had commanded him.
When he entered Bethlehem,
the elders of the city came trembling to meet him and inquired,
"Is your visit peaceful, O seer?"
He replied:
"Yes! I have come to sacrifice to the LORD.
So cleanse yourselves and join me today for the banquet."
He also had Jesse and his sons cleanse themselves
and invited them to the sacrifice.
As they came, he looked at Eliab and thought,
"Surely the LORD's anointed is here before him."
But the LORD said to Samuel:
"Do not judge from his appearance or from his lofty stature,
because I have rejected him.
Not as man sees does God see,
because he sees the appearance
but the LORD looks into the heart."
Then Jesse called Abinadab and presented him before Samuel,
who said, "The LORD has not chosen him."
Next Jesse presented Shammah, but Samuel said,
"The LORD has not chosen this one either."
In the same way Jesse presented seven sons before Samuel,
but Samuel said to Jesse,
"The LORD has not chosen any one of these."
Then Samuel asked Jesse,
"Are these all the sons you have?"
Jesse replied,
"There is still the youngest, who is tending the sheep."
Samuel said to Jesse,
"Send for him;
we will not begin the sacrificial banquet until he arrives here."
Jesse sent and had the young man brought to them.
He was ruddy, a youth handsome to behold
and making a splendid appearance.
The LORD said,
"There–anoint him, for this is he!"
Then Samuel, with the horn of oil in hand,
anointed him in the midst of his brothers;
and from that day on, the Spirit of the LORD rushed upon David.
When Samuel took his leave, he went to Ramah.

Responsorial PsalmPS 89:20, 21-22, 27-28

R. (21a) I have found David, my servant.
Once you spoke in a vision,
and to your faithful ones you said:
"On a champion I have placed a crown;
over the people I have set a youth."
R. I have found David, my servant.
"I have found David, my servant;
with my holy oil I have anointed him,
That my hand may be always with him,
and that my arm may make him strong."
R. I have found David, my servant.
"He shall say of me, 'You are my father,
my God, the Rock, my savior.'
And I will make him the first-born,
highest of the kings of the earth."
R. I have found David, my servant.

AlleluiaSEE EPH 1:17-18

R. Alleluia, alleluia.
May the Father of our Lord Jesus Christ
enlighten the eyes of our hearts,
that we may know what is the hope
that belongs to our call.
R. Alleluia, alleluia.

GospelMK 2:23-28

As Jesus was passing through a field of grain on the sabbath,
his disciples began to make a path while picking the heads of grain.
At this the Pharisees said to him,
"Look, why are they doing what is unlawful on the sabbath?"
He said to them,
"Have you never read what David did
when he was in need and he and his companions were hungry?
How he went into the house of God when Abiathar was high priest
and ate the bread of offering that only the priests could lawfully eat,
and shared it with his companions?"
Then he said to them,
"The sabbath was made for man, not man for the sabbath.
That is why the Son of Man is lord even of the sabbath."