Thursday, August 2, 2018

Pope Francis Prays for the Family in Intention for August "Together, let us ask Jesus that any far-reaching decisions of economists and politicians may protect the family as one of the treasures of humanity."

Pope's August prayer intention: For families
"For the treasure of Families".
 "Together, let us ask Jesus that any far-reaching decisions of economists and politicians may protect the family as one of the treasures of humanity."
The full text of his intention is below:
When speaking of families, often the image of a treasure comes to my mind.
Today's rhythm of life, stress, pressure at work, and also the little attention paid by institutions, could put them in danger.
It's not enough to talk about their importance: it's necessary to promote concrete means and to develop their role in society with a good family policy.
Together, let us ask Jesus that any far-reaching decisions of economists and politicians may protect the family as one of the treasures of humanity.

#BreakingNews 74-year-old Catholic Priest Brutally Beaten inside Church in Delaware - USA

74-year-old Father Bill Graney was assaulted around 2 p.m. Monday inside Resurrection Parish in the unit block of Videre Drive.
A man is behind bars after police say he brutally attacked a priest inside a Wilmington church.

Twenty-five-year old Joshua August has been charged with felony Assault 1st, misdemeanor Assault 3rd, misdemeanor Resisting Arrest, and misdemeanor Criminal Mischief.

Church employees tell police August could be heard arguing with Father Graney inside of an office. A staffer says they heard August become angry about "weed that he wanted back."

After the argument, they heard what sounded like a struggle, and when they came in they saw the priest lying on the floor.

While Father Graney was on the floor, they say August was punching and kicking him in the stomach and the face numerous times.

The church employees attempted to break up the fight, but police say August pushed them aside and went into another room, grabbed a bottle of wine, returned and poured it all over the injured priest.

According to the witnesses, August then struck Graney in the head with the bottle; he then allegedly grabbed a can of compressed air and sprayed it into the priest's mouth.

Police say the church employees were able to lure August out of the church by telling him that they would give him a ride and money.

Once he was outside, they then locked the front door locking him outside.

Police say August then struck the door multiple times trying to get back in. He did break the main doors of the church, however, he was not able to get into the locked church office.

After skateboarding away, New Castle County police eventually arrested.

According to court records, when August was being put into the police car he allegedly said he wanted to kill the victim and wished he had finished the job, and said he enjoyed watching the victim with blood on his face and body.

August is not a member of the church, but he was apparently known there. One parishioner told us he has been seen around the church for up to 18 months, but did not want to say anything more than that.

At August's family home on Tuesday his grandfather told us Joshua has long suffered from mental illness, but declined to elaborate.

Graney, who has been the pastor at the church for at least a decade, is described as warm and outgoing.

"Father Bill is very giving, he's very loving. He would help anyone that came to him and asked for help. I don't think he would ever turn anybody down," says church member Pamela Skwish.

Father Graney is in stable condition but will have to undergo further surgeries for his injuries.

Resurrection Parish offices will be closed and daily masses canceled until further notice.
Text Source: WPVI

Pope Francis "And it takes knees strong for prayer. I believe that with these two discourses you will have the inspiration to go where the Holy Spirit will tell you, in the heart." FULL TEXT


Aulette of the Paul VI Hall
Wednesday, 1 August 2018

Good morning. I'm happy to welcome you. Thank you so much for this visit, it's good for me. When I was a student, when we had to go to the General, and when we had to go with the General to the Pope, he would bring his cassock and cloak. I see this fashion is gone, thank God.

The priest made me laugh when he spoke of unifying the Jesuit ministry. I understood that it was a question of unifying the souls and hearts of the Jesuits, not the modalities, because if this is done, the Society of Jesus ends. The first role of the General was said to "graze the Jesuits", and another said : "Yes, but it is like grazing a herd of frogs": one from here, one from there ... But this is beautiful, because it takes a great freedom, without freedom you can not be Jesuit. And a great obedience to the shepherd; who must have the great gift of discernment to allow each of the "toads" to choose what he feels the Lord asks him. This is the originality of the Company: unity with great diversity.

Blessed Paul VI told us, in the XXXII General Congregation, that there where there are intersections of ideas, problems, challenges, there is a Jesuit. Read that speech: in my opinion it is the most beautiful speech that a Pope has made to the Company. It was a difficult time for the Company, and Blessed Paul VI began the conversation like this: "Why do you doubt? A moment of doubt? No! Courage!". And I would like to link it with another speech, not of a Pope but of a General, of Pedro Arrupe: it was his "swan song", in the refugee camp in Thailand, I do not know whether in Bangkok or south of Bangkok. He made that speech at the plane and landed at Fiumicino with the stroke. It was his last sermon, his will. In these two speeches there is the frame of what the Compagnia must do today: courage, going to the suburbs, to the intersections of ideas, problems, of the mission ... There is the will of Arrupe, the "song of the swan" , prayer. It takes courage to be a Jesuit. It does not mean that a Jesuit must be unconscious, or reckless, no. But have courage. Courage is a grace of God, that Pauline parrhesia ... And it takes knees strong for prayer. I believe that with these two discourses you will have the inspiration to go where the Holy Spirit will tell you, in the heart.

Then we talk about communication, which is one of your themes. I really like the communication method of San Pietro Favre: yes, Favre communicated and let the others communicate. Read the memorial: it is a monument to communication, both the inner one with the Lord and the external one with the people.

And I thank you for what you do. Go ahead, at intersections, without fear. But be anchored to the Lord.

Pray for me, do not forget! This work [by the Pope] is not easy ... Perhaps this seems a heresy, but it is usually fun. Thank you.

We still have a few minutes: if any of you want to ask a few questions or some reflection, let's take advantage of these minutes. So I learn from your heresies ...

Question [in English]: Thank you for your words, Holy Father. The theme of our meetings is communication, young people. Someone once told me that being religious or priests means that one thing we will never have to face is unemployment. But many young people, even with a high level of preparation, are at risk of unemployment. I find this a challenge for me, to see things from their point of view, because I know that the Society of Jesus and the Church will always have a task for me, somewhere. I find this a great challenge for communication: this is an experience of unemployment that I know I will never have. It's something that I find difficult ...

Pope Francis:

Perhaps this is one of the most acute and painful problems for young people, because it goes right to the heart of the person. The person who has no work, feels without dignity. I remember once, in my land, a lady came to tell me that her daughter, a university student, spoke several languages, did not find a job. I moved with some laymen there, and they found a job. That woman wrote me a note saying: "Thank you, Father, because you helped my daughter to regain her dignity". Not having work removes dignity. And more: it's not the fact that you can not eat, because you can go to Caritas and feed them. The problem is not being able to bring home bread: it takes away dignity. When I see - you see - so many young people without work, we will have to ask ourselves why. You will surely find the reason: there is a reorganization of the world economy, where the economy, which is concrete, gives way to finance, which is abstract. At the center is finance, and finance is cruel: it is not concrete, it is abstract. At the center is finance, and finance is cruel: it is not concrete, it is abstract. And there it is played with a collective imagination that is not concrete, but it is liquid or gaseous. And at the center is this: the world of finance. In his place there should have been the man and the woman. Today this is, I believe, the great sin against the dignity of the person: move it from its central place. Speaking last year with an International Monetary Fund executive, she told me that she had a desire to make a dialogue between the economy, humanism and spirituality. And he told me: "I managed to do it. Then I got excited and I wanted to do it between finance, humanism and spirituality. And I could not do it, because the economy, even the market economy, can open up to the social market economy, as John Paul II had asked; instead, finance is not capable, because you can not grasp finance: it is 'gaseous' ". Finance resembles the chain of Saint Anthony on a worldwide scale! So, with this shift of the person from the center and with putting at the center something like finance, so "gaseous", they generate emptiness in the work.

I wanted to say this in general because there are the roots of the problem of lack of work, posed by your question: "How can I understand, communicate and accompany a young person who is in that situation of not working?". Brothers, it takes creativity! Anyhow. A courageous creativity, to look for the way to meet this situation. But it's not a superficial question, the one you did. The number of youth suicides is increasing, but the governments - not all - do not publish the exact number: they publish up to a certain point, because it is scandalous. And why hang themselves, these young people commit suicide? The main reason for almost all cases is the lack of work. They are unable to feel useful and end up ... Other young people do not feel like facing suicide, but seek an intermediate alienation with addictions, and dependence, today, is an escape from this lack of dignity. Do you think that behind every dose of cocaine - we think - there is a big world industry that makes this possible, and probably - I'm not sure - the biggest money movement in the world. Other young people on the mobile phone see interesting things as a project of life: at least they give a job ... This is real, it happens! "Ah, I take the plane and go to enlist in ISIS: at least I will have a thousand dollars in my pocket every month and something to do!". Suicides, addictions and exit to the guerrillas are the three options that young people have today, when there is no work. This is important: understand the problem of young people; make [that young man] feel that I understand him, and this is communicating with him. And then move to solve this problem. The problem has a solution, but we must find the way, we need the prophetic word, we need human inventiveness, we need to do many things. Getting your hands dirty ... My answer to your question is a bit long, but they are all elements to make a decision in communication with a young person who has no job. You did well to talk about this, because it's a problem of dignity.

And what happens when a Jesuit has no work? There is a big problem there! Speak early with the spiritual father, with the superior, make a good discernment on why ...

Thank you. I do not give you more work [to the translator].

Tomorrow is the feast of St. Peter Favre: pray for it to give us the grace to learn to communicate.

Let us pray to Our Lady: Ave or Maria ...


And please do not forget those two discourses: that of Blessed Paul VI, in 1974, at the XXXII General Congregation, and that of Father Arrupe in Thailand, his swan song, his will.

#BreakingNews Pope Francis Changes Catechism and makes Death Penalty Inadmissible

Pope Francis: ‘death penalty inadmissable’
After an audience with Pope Francis earlier this year, and following his approval, the Vatican’s CDF says it has made changes to the CCC on the death penalty according to which capital punishment is inadmissible.
Vatican News Release: By Linda Bordoni
Pope Francis has approved a new revision of paragraph number 2267 of the Catechism of the Catholic Church, according to which “a new understanding has emerged of the significance of penal sanctions imposed by the state,”  thus “the death penalty is inadmissible”:
The decision was announced by the Congregation for the Doctrine of the Faith in a ‘Letter to the Bishops’ dated 1 August and signed by the Prefect, Cardinal Luis Francisco Ladaria.

The new text

The death penalty
2267. Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good.
Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes.  In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state.  Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption.
Consequently, the Church teaches, in the light of the Gospel, that “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person”,[1] and she works with determination for its abolition worldwide”.
[1] FRANCIS, Address to Participants in the Meeting organized by the Pontifical Council for the Promotion of the New Evangelization, 11 October 2017: L’Osservatore Romano, 13 October 2017.

The previous text

According to the previous text of paragraph 2267, the Church did not exclude recourse to the death penalty in “very rare, if not practically nonexistent” circumstances:
2267. Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.
If, however, non-lethal means are sufficient to defend and protect people's safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity to the dignity of the human person.
Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm - without definitely taking away from him the possibility of redeeming himself - the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically nonexistent."68

Revision in continuity with preceding Magisterium

In the Letter to the Bishops  Cardinal Ladaria explained that the revision of n. 2267 of the CCC   “expresses an authentic development of doctrine that is not in contradiction with the prior teachings of the Magisterium” and said “these teachings, in fact, can be explained in the light of the primary responsibility of the public authority to protect the common good in a social context in which the penal sanctions were understood differently, and had developed in an environment in which it was more difficult to guarantee that the criminal could not repeat his crime”.

Pope John Paul II’s appeal to abolish death penalty

Ladaria recalled that John Paul II asked that  the teaching on the death penalty be reformulated to better reflect the development of the doctrine that centers on the clearer awareness of the Church for the respect due to every human life affirming that  “Not even a murderer loses his personal dignity, and God himself pledges to guarantee this.” Ladaria said that in many occasions John Paul II intervened for the elimination of capital punishment describing it as “cruel and unnecessary.

Pope Benedict XVI

In the letter Cardinal Ladaria also recalled Benedict XVI who appealed for “the attention of society’s leaders to the need to make every effort to eliminate the death penalty” and encouraged  “political and legislative initiatives being promoted in a growing number of countries to eliminate the death penalty and to continue the substantive progress made in conforming penal law both to the human dignity of prisoners and the effective maintenance of public order.”

Responsibility of authorities to defend the life of citizens

The new revision of number 2267 of CCC  approved by Pope Francis, Ladaria said, !situates itself in continuity with the preceding Magisterium while bringing forth a coherent development of Catholic doctrine” taking into account the new understanding of penal sanctions applied by the modern State”.
Its new revision, he continued, “desires to give energy to a movement towards a decisive commitment to favor a mentality that recognizes the dignity of every human life and, in respectful dialogue with civil authorities, to encourage the creation of conditions that allow for the elimination of the death penalty where it is still in effect”.

Saint August 2 : Our Lady of the Angels of #Portiuncula + Indulgence

Our Lady of the Angels of Portiuncula

Feast Day:
August 2
A town and parish situated about three-quarters of a mile from Assisi. The town, numbering about 2000 inhabitants and officially known as Santa Maria degli Angeli, has grown up around the church (basilica) of Our Lady of the Angels and the adjoining Franciscan monastery. It was here that on 24 Feb., 1208, St. Francis of Assisi recognized his vocation; here was for the most part his permanent abode, after the Benedictines (of the Cluny Congregation from about 1200) had presented him (about 1211) with the little chapel Portiuncula, i.e. a little portion (of land); here also he died on Saturday, 3 October, 1226. According to a legend, the existence of which can be traced back with certainty only to 1645, the little chapel of Portiuncula was erected under Pope Liberius (352-66) by hermits from the Valley of Josaphat, who had brought thither relics from the grave of the Blessed Virgin. The same legend relates that the chapel passed into the possession of St. Benedict in 516. It was known as Our Lady of the Valley of Josaphat or of the Angels -- the latter title referring, according to some, to Our Lady's ascent into heaven accompanied by angels (Assumption B.M.V.); a better founded opinion attributes the name to the singing of angels which had been frequently heard there. However this may be, here or in this neighbourhood was the cradle of the Franciscan Order, and on his death-bed St. Francis recommended the chapel to the faithful protection and care of his brethren. Concerning the form and plan of the first monastery built near the chapel we have no information, nor is the exact form of the loggia or platforms built round the chapel itself, or of the choir for the brothers built behind it, known. Shortly after 1290, the chapel, which measured only about twenty-two feet by thirteen and a half, became entirely inadequate to accommodate the throngs of pilgrims. The altar piece, an Annunciation, was painted by the priest, Hilarius of Viterbo, in 1393. The monastery was at most the residence, only for a short time, of the ministers-general of the order after St. Francis. In 1415 it first became associated with the Regular Observance, in the care of which it remains to the present day. The buildings, which had been gradually added to, around the shrine were taken down by order of Pius V (1566-72), except the cell in which St. Francis had died, and were replaced by a large basilica in contemporary style. The new edifice was erected over the cell just mentioned and over the Portiuncula chapel, which is situated immediately under the cupola. The basilica, which has three naves and a circle of chapels extending along the entire length of the aisles, was completed (1569-78) according to the plans of Jacob Barozzi, named Vignola (1507-73), assisted by Alessi Galeazzo (1512-72). The Doric order was chosen. The basilica forms a Latin cross 416 feet long by 210 feet wide; above the middle of the transept rises the magnificent cupola, flanked by a single side-tower, the second never having been finished. In the night of 15 March, 1832, the arch of the three naves and of the choir fell in, in consequence of an earthquake, but the cupola escaped with a big crack. Gregory XVI had all restored (1836-40), and on 8 Sept., 1840, the basilica was reconsecrated by Cardinal Lambruschini. By Brief of 11 April, 1909, Pius X raised it to a "patriarchal basilica and papal chapel". The high altar was therefore immediately rebuilt at the expense of the Franciscan province of the Holy Cross (also known as the Saxon province), and a papal throne added. The new altar was solemnly consecrated by Cardinal De Lai on 7 Dec., 1910. Under the bay of the choir, resting against the columns of the cupola, is still preserved the cell in which St. Francis died, while, a little behind the sacristy, is the spot where the saint, during a temptation, is said to have rolled in a briar-bush, which was then changed into thornless roses. During this same night the saint received the Portiuncula Indulgence. The representation of the reception of this Indulgence on the façade of the Portiuncula chapel, the work of Fr. Overbeck (1829), enjoys great celebrity.
The Portiuncula Indulgence could at first be gained only in the Portiuncula chapel between the afternoon of 1 Aug. and sunset on 2 Aug. On 5 Aug., 1480 (or 1481), Sixtus IV extended it to all churches of the first and second orders of St. Francis for Franciscans; on 4 July, 1622, this privilege was further extended by Gregory XV to all the faithful, who, after confession and the reception of Holy Communion, visited such churches on the appointed day. On 12 Oct., 1622, Gregory granted the same privilege to all the churches of the Capuchins; Urban VIII granted it for all churches of the regular Third Order on 13 Jan., 1643, and Clement X for all churches of the Conventuals on 3 Oct., 1670. Later popes extended the privilege to all churches pertaining in any way to the Franciscan Order, even to churches in which the Third Order held its meetings (even parish churches, etc.), provided that there was no Franciscan church in the district, and that such a church was distant over an Italian mile (1000 paces, about 1640 yards). Some districts and countries have been granted special privileges. On 9 July, 1910, Pius X (only, however, for that year) granted the privilege that bishops could appoint any public churches whatsoever for the gaining of the Portiuncula Indulgence, whether on 2 Aug. or the Sunday following (Acta Apostolicae Sedis, II, 1910, 443 sq.; Acta Ord. Frat. Min., XXIX, 1910, 226). This privilege has been renewed for an indefinite time by a decree of the S. Cong. of Indul., 26 March, 1911 (Acta Apostolicae Sedis, III, 1911, 233-4). The Indulgence is toties-quoties, that is, it may be gained as often as one wishes (i.e. visits the church); it is also applicable to the souls in purgatory.
While the declarations of the popes have rendered the Portiuncula Indulgence certain and indisputable from the juridico-canonistic standpoint, its historical authenticity (sc. origin from St. Francis) is still a subject of dispute. The controversy arises from the fact that none of the old legends of St. Francis mentions the Indulgence, and no contemporary document or mention of it has down to us. The oldest document dealing with the Indulgence is a notary's deed of 31 October, 1277, in which Blessed Benedict of Arezzo, whom St. Francis himself received into the order, testifies that he had been informed by Brother Masseo, a companion of St. Francis, of the granting of the Indulgence by Honorius III at Perugia. Then follow other testimonies, for example, those of Jacob Cappoli concerning Brother Leo, of Fr. Oddo of Aquasparta, Peter Zalfani, Peter John Olivi (d. 1298, who wrote a scholastic tract in defence of this indulgence about 1279), Blessed John of Laverna (Fermo; d. 1322), Ubertinus of Casale (d. after 1335), Blessed Francis of Fabriano (d. 1322), whose testimony goes back to the year 1268, etc. In addition to these rather curt and concise testimonies there are others which relate all details in connection with the granting of the Indulgence, and were reproduced in numberless books: e.g. the testimony of Michael Bernardi, the letters of Bishop Theobald of Assisi (1296-1329) and of his successor Conrad Andreae (1329-37). All the testimonies were collected by Fr. Francesco Bartholi della Rossa in a special work, "Tractatus de Indulgentia S. Mariae de Portiuncula" (ed. Sabatier, Paris, 1900). In his edition of this work, Sabatier defends the Indulgence, although in his world-famous "Vie de S. François" (Paris, 1894), he had denied its historicity (412 sqq.); he explains the silence of St. Francis and his companions and biographers as due to reasons of discretion etc. Others seek to accord more weight to the later testimonies by accentuating their connection with the first generation of the order; others again find allusions to the Indulgence in the old legends of St. Francis. On the other hand, the opponents regard the gap between 1216 and 1277 as unbridgable, and hold that the grounds brought forward by the defenders to explain this silence had vanished long before the latter date. No new documents have been found recently in favour of the authenticity of the Indulgence.
[Note: The norms and grants of indulgences were completely reformed by Pope Paul VI after the Second Vatican Council in his Apostolic Constitution "Indulgentiarum Doctrina" (1967), and the Portiuncula Indulgence was again confirmed at that time. According to the Enchiridion Indulgentiarum, the Catholic faithful may gain a plenary indulgence on 2 August (the Portiuncula) or on such other day as designated by the local ordinary for the advantage of the faithful, under the usual conditions (sacramental Confession, Holy Communion, and prayer for the intentions of the Supreme Pontiff), by devoutly visiting the parish church, and there reciting at least the Lord's Prayer and the Creed. The Indulgence applies to the cathedral church of the diocese, and to the co-cathedral church (if there is one), even if they are not parochial, and also to quasi-parochial churches. To gain this, as any plenary indulgence, the faithful must be free from any attachment to sin, even venial sin. Where this entire detachment is wanting, the indulgence is partial.]

SOURCE: the Catholic Encyclopedia 

#BreakingNews US Bishops' FULL Text Official Release on Course of Action for Moral Failures on Part of Church Leaders

President of U.S. Bishops Conference Issues Statement on Course of Action Responding to Moral Failures on Part of Church Leaders

August 1, 2018
WASHINGTON—Cardinal Daniel N. DiNardo, Archbishop of Galveston-Houston and President of the United States Conference of Catholic Bishops, has issued the following statement noting the steps the U.S. Bishops Conference will take in addressing the failures of the Church in protecting the people of God.   
Cardinal DiNardo's full statement follows:
"The accusations against Archbishop Theodore McCarrick reveal a grievous moral failure within the Church. They cause bishops anger, sadness, and shame; I know they do in me. They compel bishops to ask, as I do, what more could have been done to protect the People of God. Both the abuses themselves, and the fact that they have remained undisclosed for decades, have caused great harm to people's lives and represent grave moral failures of judgement on the part of Church leaders.
These failures raise serious questions. Why weren't these allegations of sins against chastity and human dignity disclosed when they were first brought to Church officials? Why wasn't this egregious situation addressed decades sooner and with justice? What must our seminaries do to protect the freedom to discern a priestly vocation without being subject to misuse of power?
Archbishop McCarrick will rightly face the judgement of a canonical process at the Holy See regarding the allegations against him, but there are also steps we should be taking as the Church here in the United States. Having prayed about this, I have convened the USCCB Executive Committee.  This meeting was the first of many among bishops that will extend into our Administrative Committee meeting in September and our General Assembly in November. All of these discussions will be oriented toward discerning the right course of action for the USCCB. This work will take some time but allow me to stress these four points immediately.
First, I encourage my brother bishops as they stand ready in our local dioceses to respond with compassion and justice to anyone who has been sexually abused or harassed by anyone in the Church. We should do whatever we can to accompany them.
Second, I would urge anyone who has experienced sexual assault or harassment by anyone in the Church to come forward. Where the incident may rise to the level of a crime, please also contact local law enforcement.
Third, the United States Conference of Catholic Bishops will pursue the many questions surrounding Archbishop McCarrick's conduct to the full extent of its authority; and where that authority finds its limits, the Conference will advocate with those who do have the authority. One way or the other, we are determined to find the truth in this matter.
Finally, we bishops recognize that a spiritual conversion is needed as we seek to restore the right relationship among us and with the Lord. Our Church is suffering from a crisis of sexual morality. The way forward must involve learning from past sins.
Let us pray for God's wisdom and strength for renewal as we follow St. Paul's instruction: 'Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect' (Romans 12:2)."

Today's Mass Readings and Video : Thursday, August 2, 2018 - #Eucharist

Thursday of the Seventeenth Week in Ordinary Time
Lectionary: 404

Reading 1JER 18:1-6

This word came to Jeremiah from the LORD:
Rise up, be off to the potter's house;
there I will give you my message.
I went down to the potter's house and there he was,
working at the wheel.
Whenever the object of clay which he was making
turned out badly in his hand,
he tried again,
making of the clay another object of whatever sort he pleased.
Then the word of the LORD came to me:
Can I not do to you, house of Israel,
as this potter has done? says the LORD.
Indeed, like clay in the hand of the potter,
so are you in my hand, house of Israel.

Responsorial PsalmPS 146:1B-2, 3-4, 5-6AB

R. (5a) Blessed is he whose help is the God of Jacob.
R. Alleluia.
Praise the LORD, O my soul;
I will praise the LORD all my life;
I will sing praise to my God while I live.
R. Blessed is he whose help is the God of Jacob.
R. Alleluia.
Put not your trust in princes,
in the sons of men, in whom there is no salvation.
When his spirit departs he returns to his earth;
on that day his plans perish.
R. Blessed is he whose help is the God of Jacob.
R. Alleluia.
Blessed he whose help is the God of Jacob,
whose hope is in the LORD, his God.
Who made heaven and earth,
the sea and all that is in them.
R. Blessed is he whose help is the God of Jacob.
R. Alleluia.

AlleluiaSEE ACTS 16:14B

R. Alleluia, alleluia.
Open our heart, O Lord,
to listen to the words of your Son.
R. Alleluia, alleluia.

GospelMT 13:47-53

Jesus said to the disciples:
"The Kingdom of heaven is like a net thrown into the sea,
which collects fish of every kind.
When it is full they haul it ashore
and sit down to put what is good into buckets.
What is bad they throw away.
Thus it will be at the end of the age.
The angels will go out and separate the wicked from the righteous
and throw them into the fiery furnace,
where there will be wailing and grinding of teeth."

"Do you understand all these things?"
They answered, "Yes."
And he replied,
"Then every scribe who has been instructed in the Kingdom of heaven
is like the head of a household who brings from his storeroom
both the new and the old."
When Jesus finished these parables, he went away from there.

Saint August 2 : St. Eusebius Vercelli : Martyr and #Bishop


283, Sardinia
August 1, 371, Vercelli, Piemonte
Patron of:

Bishop of Vercelli, b. in Sardinia c. 283; d. at Vercelli, Piedmont, 1 August, 371. He was made lector in Rome, where he lived some time, probably as a member or head of a religious community (Spreitzenhofer, Die Entwickelung des alten Mönchtums in Italien, Vienna, 1894, 14 sq.), Later he came to Vercelle, the present Vercelli, and in 340 was unanimously elected bishop of that city by the clergy and the people. He received episcopal consecration at the hands of Pope Julius I on 15 December, of the same year. According to the testimony of St. Ambrose (Ep. lxiii, Ad Vercellenses) he was the first bishop of the West who united monastic with clerical life. He led with the clergy of his city a common life modelled upon that of the Eastern cenobites (St. Ambrose, Ep. lxxxi and Serm. lxxxix). For this reason the Canons Regular of St. Augustine honour him along with St. Augustine as their founder (Proprium Canon. Reg., 16 December).
In 364 Pope Liberius sent Eusebius and Bishop Lucifer to Cagliari to the Emperor Constantius, who was then at Arles in Gaul, for the purpose of inducing the emperor to convoke a council which should put an end to the dissentions between the Arians and the orthodox. The synod was held in Milan in 355. At first Eusebius refused to attend it because he foresaw that the Arian bishops, who were supported by the emperor, would not accept the decrees of the Nicene council and would insist upon the condemnation of St. Athanasius. Being pressed by the emperor and the bishops to appear at the synod, he came to Milan, but was not admitted to the synod until the document condemning St. Athanasius had been drawn up and was awaiting the signature of the bishops. Eusebius vehemently protested against the unjust condemnation of St. Athanasius and, despite the threats of the emperor, refused to attach his signature to the document. As a result he was sent into exile, first to Scythopolis in Syria, where the Arian bishop Patrophilus, whom Eusebius calls his jailer, (Baronius, Annal., ad ann. 356, n. 97), treated him very cruelly; then to Cappodocia, and lastly to Thebaid. On the accession of the Emperor Julian, the exiled bishops were allowed to return to their sees, in 362. Eusebius, however, and his brother-exile Lucifer did not at once return to Italy. Acting either by force of their former legatine faculties or, as is more probable, having received new legatine faculties from Pope Liberius, they remained in the Orient for some time, helping to restore peace in the Church. Eusebius went to Alexandria to consult with St. Athanasius about convoking the synod which in 362 was held there under their joint presidency. Besides declaring the Divinity of the Holy Ghost and the orthodox doctrine concerning the Incarnation, the synod agreed to deal mildly with the repentant apostate bishops, but to impose severe penalties upon the leaders of several of Arianizing factions. At its close Eusebius went to Antioch to reconcile the Eustathians and the Meletians. The Eustathians were adherents of the bishop St. Eustatius, who was deposed and exiled by the Arians in 331. Since Meletius' election in 361 was brought about chiefly by the Arians, the Eustathians would not recognize him, although he solemnly proclamed his orthodox faith from the ambo after his episcopal consecration. The Alexandrian synod had desired that Eusebius should reconcile the Eustathians with Bishop Meletius, by purging his election of whatever might have been irregular in it, but Eusebius, upon arriving at Antioch found that his brother-legate Lucifer had consecrated Paulinus, the leader of the Eustathians, as Bishop of Antioch, and thus unwittingly had frustrated the pacific design. Unable to reconcile the factions at Antioch, he visited other Churches of the Orient in the interest of the orthodox faith, and finally passed through Illyricum into Italy. Having arrived at Vercelli in 363, he assisted the zealous St. Hilary of Poitiers in the suppression of Arianism in the Western Church, and was one of the chief opponents of the Arian Bishop Auxientius of Milan. The church honours him as a martyr and celebrates his feast as a semi-double on 16 December. In the "Journal of Theological Studies" (1900), I, 302-99, E.A. Burn attributes to Eusebius the "Quicumque".
Three short letters of Eusebius are printed in Migne, P.L., XII, 947-54 and X, 713-14. St. Jerome (De vir. ill., c. lvi, and Ep. li, n. 2) ascribes to him a Latin translation of a commentary on the Psalms, written originally in Greek by Eusebius of Cæsarea; but this work has been lost. There is preserved in the cathedral at Vercelli the "Codex Vercellensis", the earliest manuscript of the old Latin Gospels (codex a), which is generally believed to have been written by Eusebius. It was published by Irico (Milan 1748) and Bianchini (Rome, 1749), and is reprinted in Migne, P.L. XII, 9-948; a new edition was brought out by Belsheim (Christiania, 1894). Krüger (Lucifer, Bischof von Calaris", Leipzig, 1886, 118-30) ascribes to Eusebius a baptismal oration by Caspari (Quellen sur Gesch, Des Taufsymbols, Christiania, 1869, II, 132-40). The confession of faith "Des. Trinitate confessio", P.L., XII, 959-968, sometimes ascribed to Eusebius is spurious.
SOURCE:  the Catholic Encyclopedia