Wednesday, October 17, 2018

Saint October 18 : St. Luke - Evangelist - Patron of Artists

Antioch, Turkey
Major Shrine:
Padua, Italy
Patron of:
Artists, Physicians, Surgeons

The great apostle of the Gentiles, or rather the Holy Ghost by his pen, is the panegyrist of this glorious evangelist, and his own inspired writings are the highest standing and most authentic commendation of his sanctity, and of those eminent graces which are a just subject of our admiration, but which human praises can only extenuate. St. Luke was a native of Antioch, the metropolis of Syria, a city famous for the agreeableness of its situation, the riches of its traffic, its extent, the number of its inhabitants, the politeness of their manners, and their learning and wisdom. Its schools were the most renowned in all Asia, and produced the ablest masters in all arts and sciences. St. Luke acquired a stock of learning in his younger years, which we are told he improved by his travels in some parts of Greece and Egypt. St. Jerome assures us he was very eminent in his profession, and St. Paul, by calling him his most dear physician, seems to indicate that he had not laid it aside. Besides his abilities in physic, he is said to have been very skillful in painting. The Menology of the Emperor Basil, compiled in 980, Nicephorus, Metaphrastes, and other modern Greeks quoted by Gretzer in his dissertation on this subject, speak much of his excelling in this art, and of his leaving many pictures of Christ and the Blessed Virgin. Though neither the antiquity nor the credit of these authors is of great weight, it must be acknowledged, with a very judicious critic, that some curious anecdotes are found in their writings. In this particular, what they tell us is supported by the authority of Theodorus Lector, who lived in 518, and relates that a picture of the Blessed Virgin painted by St. Luke was sent from Jerusalem to the Empress Pulcheria, who placed it in the church of Hodegorum which she built in her honour at Constantinople. Moreover, a very ancient inscription was found in a vault near the Church of St. Mary in via lata in Rome, in which it is said of a picture of the Blessed Virgin Mary discovered there, "One of the seven painted by St. Luke." Three or four such pictures are still in being; the principal is that placed by Paul V in the Barghesian chapel in St. Mary Major.
St. Luke was a proselyte to the Christian religion, but whether from Paganism or rather from Judaism is uncertain; for many Jews were settled in Antioch, but chiefly such as were called Hellenists, who read the Bible in the Greek translation of the Septuagint. St. Jerome observes from his writings that he was more skilled in Greek than in Hebrew, and that therefore he not only always makes use of the Septuagint translation, as the other authors of the New Testament who wrote in Greek do, but he refrains sometimes from translating words when the propriety of the Greek tongue would not bear it. Some think he was converted to the faith by St. Paul at Antioch; others judge this improbable, because that apostle nowhere calls him his son, as he frequently does his converts. St. Epiphanius makes him to have been a disciple of our Lord; which might be for some short time before the death of Christ, though this evangelist says he wrote his gospel from the relations of those "who from the beginning were eyewitnesses and ministers of the word." Nevertheless, from these words many conclude that he became a Christian at Antioch only after Christ's ascension. Tertullian positively affirms that he never was a disciple of Christ whilst he lived on earth. No sooner was he enlightened by the Holy Ghost and initiated in the school of Christ but he set himself heartily to learn the spirit of his faith and to practice its lessons. For this purpose he studied perfectly to die to himself, and, as the church says of him, "He always carried about in his body the mortification of the cross for the honour of the divine name." He was already a great proficient in the habits of a perfect mastery of himself, and of all virtues, when he became St. Paul's companion in his travels and fellow-labourer in the ministry of the gospel. The first time that in his history of the missions of St. Paul he speaks in his own name in the first person is when that apostle sailed from Troas into Macedon in the year 51, soon after St. Barnabas had left him, and St. Irenaeus begins from that time the voyages which St. Luke made with St. Paul. Before this he had doubtless been for some time an assiduous disciple of that great apostle; but from the time he seems never to have left him unless by his order upon commissions for the service of the churches he had planted. It was the height of his ambition to share with that great apostle all his toils, fatigues, dangers, and sufferings. In his company he made some stay at Philippi in Macedon; then he travelled with him through all the cities of Greece, where the harvest every day grew upon their hands. St. Paul mentions him more than once as the companion of his travels, he calls him "Luke the beloved physician," his "fellow labourer." Interpreters usually take Lucius, whom St. Paul calls his kinsman, to be St. Luke, as the same apostle sometimes gives a Latin termination to Silas, calling him Sylvanus. Many with Origen, Eusebius, and St. Jerome say that when St. Paul speaks of his own gospel he means that of St. Luke, though the passage may be understood simply of the gospel which St. Paul preached. He wrote this epistle in the year 57, four years before his first arrival at Rome.
St. Luke mainly insists in his gospel upon what relates to Christ's priestly office; for which reason the ancients, in accommodating the four symbolical representations, mentioned in Ezekiel, to the four evangelists, assigned the ox or calf as an emblem of sacrifices to St. Luke. It is only in the Gospel of St. Luke that we have a full account of several particulate relating to the Annunciation of the mystery of the Incarnation to the Blessed Virgin, her visit to St. Elizabeth, the parable of the prodigal son, and many other most remarkable points. The whole is written with great variety, elegance, and perspicuity. An incomparable sublimity of thought and diction is accompanied with that genuine simplicity which is the characteristic of the sacred penman; and by which the divine actions and doctrine of our Blessed Redeemer are set off in a manner which in every word conveys his holy spirit, and unfolds in every tittle the hidden mysteries and inexhausted riches of the divine love and of all virtues to those who, with a humble and teachable disposition of mind, make these sacred oracles the subject of their assiduous devout meditation. The dignity with which the most sublime mysteries, which transcend all the power of words and even the conception and comprehension of all created beings, ate set off without any pomp of expression has in it something divine; and the energy with which the patience, meekness, charity, and beneficence of a God made man for us are described, his divine lessons laid down, and the narrative of his life given, but especially the dispassionate manner in which his adorable sufferings and death are related, without the least exclamation or bestowing the least harsh epithet on his enemies, is a grander and more noble eloquence on such a theme, and a more affecting and tender manner of writing' than the highest strains or the finest ornaments of speech could be. This simplicity makes the great actions speak themselves, which all borrowed eloquence must extenuate. The sacred penmen in these writings were only the instruments or organs of the Holy Ghost; but their style alone suffices to evince how perfectly free their souls were from the reign or influence of human passions, and in how perfect a degree they were replenished with all those divine virtues and that heavenly spirit which their words breathe.
About the year 56 St. Paul sent St. Luke with St. Titus to Corinth with this high commendation, that his praise in the gospel resounded throughout all the churches. St. Luke attended him to Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. St. Luke was the apostle's faithful assistant and attendant during his confinement, and had the comfort to see him set at liberty in 63, the year in which this evangelist finished his Acts of the Apostles. This sacred history he compiled at Rome, by divine inspiration, as an appendix to his gospel, to prevent the false relations of those transactions which some published, and to leave an authentic account of the wonderful works of God in planting his church, and some of the miracles by which he confirmed it, and which were an invincible proof of the truth of Christ's resurrection and of his holy religion. Having in the first twelve chapters related the chief general transactions of the principal apostles in the first establishment of the church, beginning at our Lord's ascension, he from the thirteenth chapter almost confines himself to the actions and miracles of St. Paul, to most of which he had been privy and an eye-witness, and concerning which false reports were spread.
St. Luke did not forsake his master after he was released from his confinement. That apostle in his last imprisonment at Rome writes that the rest had all left him, and that St. Luke alone was with him. St. Epiphanius says that after the martyrdom of St. Paul, St. Luke preached in Italy, Gaul, Dalmatia, and Macedon. By Gaul some understand Cisalpine Gaul, others Galatia. Fortunatus and Metaphrastus say he passed into Egypt and preached in Thebais. Nicephorus says he died at Thebes in Boeotia, and that his tomb was shown near that place in his time; but seems to confound the evangelist with St. Luke Stiriote, a hermit of that country. St. Hippolytus says St. Luke was crucified at Elaea in Peloponnesus near Achaia. The modern Greeks tell us he was crucified on an olive tree. The ancient African Martyrology of the fifth age gives him the titles of Evangelist and Martyr. St. Gregory Nazianzen,St. Paulinus, and St. Gaudentius of Brescia assure us that he went to God by martyrdom. Bede, Ado, Usuard, and Baronius in the Martyrologies only say he suffered much for the faith, and died very old in Bithynia. That he crossed the straits to preach in Bithynia is most probable, but then he returned and finished his course in Achaia; under which name Peloponnesus was then comprised. The modern Greeks say he lived fourscore and four years; which assertion has crept into St. Jerome's account of St. Luke, but is expunged by Martianay, who found those words wanting in all old manuscripts. The bones of St. Luke were translated from Patras in Achaia in 357 by order of the Emperor Constantius, and deposited in the Church of the Apostles at Constantinople, together with those of St. Andrew and St. Timothy. On the occasion of this translation some distribution was made of the relics of St. Luke; St. Gaudentius procured a part for his church at Brescia.St. Paulinus possessed a portion in St. Felix's Church at Nola, and with a part enriched a church which he built at Fondi. The magnificent Church of the Apostles at Constantinople was built by Constantine the Great, whose body was deposited in the porch in a chest of gold, the twelve apostles standing round his tomb. When this church was repaired by an order of Justinian, the masons found three wooden chests or coffins in which, as the inscriptions proved, the bodies of St. Luke, St. Andrew, and St. Timothy were interred. Baronius mentions that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, and laid in the church of his monastery of St. Andrew. Some of his relics are kept in the great Grecian monastery on Mount Athos in Greece.
SOURCE The Catholic Encyclopedia

#BREAKING Violent Feminist Rally Attacks Church in Argentina with Firebombs - Raw Video

A National Encounter of Women, protest saw approximately 50,000 abortion activists in  the city of Trelew, province of Chubut, Argentina. They held signs that read “Abort your heterosexuality”.
Some women protested topless, throwing stones and flaming objects at Our Lady Auxiliadora church. Also they attacked the municipality of Trelew with molotov bombs and paint a church dedicated to Mary. This the 33rd National Meeting of Women (ENM) was held from 13 to 15 October in the Patagonia of Argentina. The meeting took place in and focused especially on the promotion of abortion and gender ideology. Thus, on Sunday 14, a march through the streets of the city was held and a group of feminists made a "collective tetazo" in front of the María Auxiliadora parish and carried out various attacks. Feminists also attacked other public buildings with these incendiary bombs, sticks, stones, and painted slogans on the walls.   There have been numerous attacks against Catholic churches since the Argentine Senate rejected the abortion legalization in August of this year.

FULL TEXT from the Synod Relatio with Moderator Cardinal Coutts - Revisions for Instrumentum Laboris

Relatio – Circulus Anglicus C
Moderator: Card. COUTTS Joseph
Relator: S.E. Mons. DOWD Thomas
Preliminary comment
In looking at Part II, our group looked to the overall structure in #3 to inform our work. We saw that part I looked at the concrete situation of youth today, while part II was meant to cause us to reflect on how to interpret that data (while part III will be the phase where we examine concrete suggestions for action).
Our goal as a group, therefore, was to develop a hermeneutical model (i.e. an interpretive framework) for that evaluation of part I, which will then help us eventually offer suggestions for concrete pastoral action (that will be done in part III).
Our various modi should be considered as concrete applications of the overall approach to this part as well as to the specific hermeneutical approaches appropriate to each chapter. To avoid presenting them as individual modi, we have also prepared a separate document with suggestions for clarification of terminology, editorial suggestions, etc.
Chapter 1
A Christian interpretive framework must be rooted in a Christian worldview, which is essentially rooted in Scripture. With its many examples from Scripture, we saw the essential function of Chapter 1 as an attempt to provide concrete Biblical reference points for this overall hermeneutic.
Among the Biblical examples the Instrumentum laboris provided, we saw certain ones as out of place:
#77: Joshua succeeds Moses, but then he leads an army of conquest
#81: The call of Samuel is actually a poor example of the dynamics of a young person seeking his vocation.
#83: The prayer of Solomon is beautiful, but his later life is not an example for young people!
#83: The Esther example is also full of violence and trickery.
We think the call of Jeremiah (#78) as a core hermeneutical key in Chapter 1. It should be retained. The encounter between Jesus and the rich young man is also important.
To these we would add Paul's relationship with Timothy. He advises him to “let no one despise your youth” -- Timothy has real responsibility in the Church, given to him by a gift of the Holy Spirit but also by the laying on of hands, and is also being guided by his “elder friend” Paul.
With regards to the process of accompanying, we also see the sending of the disciples two by two (Luke 10:1-11). Jesus accompanies them, and then entrusts them with real responsibility -- but with them accompanying each other. He also listens to them when they return, and prays for them.
With regards to the fear that some feel when they are facing their call, we would add the passage of Peter walking on water. He is called by Christ to come and walk, and he does. He only begins to sink when he takes his eyes off Jesus, but Jesus rescues him.
Other Biblical examples will be found in other modi.

Chapter 2
Chapter 2 provides an overview of different vocations, beginning with the very broad (“the mystery of vocation that illuminates creation”) to vocations very specific to the Church (ordained ministry, consecrated life). We saw the description of the various types of vocations as “pearls on a string”, each description having its own value, but being even more valuable when properly related to each other.
We would therefore propose a restructuring of the presentation of chapter 2 (“vocations in the light of faith”) to better illustrate the relationships between the various layers of vocation. One could call this a “vocational pyramid”.
The base layer: Being loved for love's sake
Our group saw this basic dimension of human existence as important to highlight. It is alluded to in #88 when reference is made to vocation being characteristic of all creation. In short, there are people -- especially the weakest and most vulnerable -- whose vocation might not be to action, but to a more passive reception of the love of others. This is a great gift to the overall community, and we thought of Jean Vanier as a modern prophet to demonstrates that those with intellectual handicaps are not to be thought of as human failures -- they are gifts that help all develop their humanity by calling us to a love that is greater than efficiency.
The call to holiness
The next layer in the vocational “pyramid” is the call to holiness, which by its very nature is universal. However, we recognized that the expression “call to holiness” can conjure images that obscure this universal meaning. For example, we felt that in many people's minds, the “call to holiness” sounds like a mere “call to piety” or worse, a call to mere pious practices.
In order to express this concept more completely and in plain language that can speak to young people, we felt that any explanation of this universal call could use applications such as:
  • The call to holiness is ultimately a call to happiness and joy, not an external imposition
  • The call to holiness means a call to become the best possible version of oneself
  • The call to holiness includes a call to find one's best possible path in life -- it includes one's internal call, but also how to respond to the concrete situations of life around us
  • Drawing on an insight from the Eastern church, the call to holiness is about incarnating attributes of God in our life, e.g. joy, mercy, justice, care for creation, etc.
The greatest sign of holiness is, of course, charity (agape). We propose that the story of Saint Therese of Lisieux, who was attracted to all particular vocations (even priesthood) but found the unity of all of them in love as a wonderful illustration of this principal.
For the next two layers, we wanted to distinguish “vocations of being” (calls to particular states of life) from “vocations of doing” (calls to a particular profession, career, apostolate, etc.).
The “vocations of being”
The discussions of ordained ministry, consecrated life, marriage, and the single life led us to contemplate how these states of life are related to each other. We used this model as a visual aid:
The states of celibate and married life are mutually exclusive, so they do not touch. Each can be a “state of life” vocation unto itself. However, it is possible for them to be combined with states which touch them.
· For example, a Latin-rite diocesan priest is generally both “clergy” and “celibate”, while a permanent deacon is often both "clergy" and "married". A lay religious would be "
· The vocation of a religious priest includes three callings: “clergy”, “consecrated life”, and “celibate”.
· The existence of third orders, as well as new forms of consecrated life, often allow married persons to participate in a charism of consecration. If lived by a married cleric, it is also a way to combine three “states of life”.
The “vocations of doing”
In our discussions it became clear that, for many young people, a key aspect of discernment is the attempt to find an answer to a very practical question: “What am I going to do with my life?” Many would prefer a profession that gives them meaning and responds to their talents rather than one which merely provided sustenance.
We recognized that for many people (and for many past generations) the idea of “fulfillment” was not found in work. Work was/is a matter of survival, not of career choice, and meaning/fulfillment was generally found in family life outside of the actual job. Still, this distinction is emerging more and more, and must be addressed.
Our general consensus is that finding ones “vocation of doing” generally means following one's talents. We recognized that in some cases what appears to be a secular career is actually a deeper calling (for example, even in the secular world being a teacher is often described as a “calling” rather than a mere job or career). Saint Paul takes the image of the Body of Christ, in which each member has a specific part to play, and then expands it into lists of specific “roles” that can serve as guidelines for finding the specific calling (see 1 Cor 12 and Eph 4).
Chapter 3
Our group found chapter 3 of part II to be very wordy. Keeping in mind that the purpose of Part II is to provide an “interpretive framework” or “hermeneutic of vocation”, our group analyzed chapter 3 to see what key concepts it provided within all the verbiage.
We want to highlight the following insights/concepts which we feel should be retained:
  • Discernment, in plain language, is the process of finding your best path in life, according to the internal gifts/talents one has, as well as the external environment/opportunities one lives in.
  • Following one's “emotions” seems too superficial as a criteria of finding one's vocation. What we really should be looking to do is find and follow one's deepest desire, one's truest joys, one's inner peace.
  • True discernment recognizes that a vocation is an invitation, not an imposition. It does not include the idea that if you've missed your “only” calling you've somehow missed the boat. All genuine vocations possess true good and God can bless them regardless of our specific choice of vocation.
  • Following one's vocation does include an ascetic component, in that finally making a choice can mean renouncing other choices. People who want to keep all their options open can never really discern.

Chapter 4
Our group found chapter 4 of part II to be very important. We recognize that accompaniment can come in many forms. Keeping in mind that the purpose of Part II is to provide an “interpretive framework” or “hermeneutic of vocation”, we sought to discern what are the elements of “true” accompaniment.
  • As a first point, we wanted to highlight that true accompaniment respects that the discernment being made does not belong to the mentor, but to the person being accompanied. Manipulation can never be part of a true accompaniment. Members of our group, unfortunately, shared stories of this form of pseudo-accompaniment, some of which even seemed well-meaning (as opposed to predatory) but which was still inappropriate.
  • With this in mind, we appreciated the emphasis in the document on the respect for the freedom and conscience of the person being accompanied. We would like these concepts to be more fully developed (see our modi related to this point).
  • Accompaniment should be done in a climate of friendliness, trust and warmth. However, it should not be so friendly that objectivity is lost. The Irish notion of anim cara (“soul friend”) is a good image here. The mentor should also be free to offer "fraternal correction" when necessary, without losing the respect for freedom and conscience as mentioned before.
  • We contributed a modus suggesting that the relationship between “spiritual” and “psychological” accompaniment be more completely addressed so as to show the unity between them while at the same time respecting the specific contributions of each.
  • The role of the community in accompaniment is very important, in that a “calling” is often initiated and verified in the context of a community. It is not just the individual doing an individual discernment.
  • It is important to emphasize that mentors should pray for those they are accompanying. They must carry them in their heart before God.
Concluding observations
Our group wanted to highlight the centrality of the Eucharist in the process of discernment.
  • The Eucharist is not just the offering of the consecrated species, but includes the offering of oneself to the Father. This is a fundamentally vocational dimension to the Eucharist.
  • The Eucharist is what gathers the community that does the discerning alongside the young person.
  • In the Emmaus story, it is in the Eucharist that the “eyes of the disciples are opened”.
  • Many people do the prayerful element of their discernment in the context of the Eucharist.
modus has been offered in this regard.
[01613-EN.01] [Original text: English]

Pope Francis Jesus tells us: "Look, if you despise, if you insult, if you hate, this is murder" at Angelus FULL TEXT + Video

The General Audience, 10.10.2018

Catechesis of the Holy Father in Italian

This morning's General Audience took place at 9.30 in Piazza San Pietro, where the Holy Father Francis met groups of pilgrims and faithful from Italy and from all over the world.

In his speech in Italian, the Pope, continuing the cycle of catechesis on the Commandments, focused his meditation on: "Do not kill" according to Jesus (Biblical track: from the Gospel according to Matthew, 5: 21-24).

After having summarized His catechesis in several languages, the Holy Father addressed particular expressions of greeting to the groups of faithful present.

The General Audience ended with the singing of the Pater Noster and the Apostolic Blessing.

Catechesis of the Holy Father in Italian

Dear brothers and sisters, good morning!

Today I would like to continue the catechesis on the Fifth Word of the Decalogue, "Do not kill". We have already underlined how this commandment reveals that in the eyes of God human life is precious, sacred and inviolable. Nobody can despise the life of others or their own; in fact, man carries within himself the image of God and is the object of his infinite love, whatever the condition in which he was called into existence.

In the passage of the Gospel that we have just heard, Jesus reveals to us an even more profound sense of this commandment. He states that, before God's court, even anger against a brother is a form of murder. This is why the Apostle John wrote: "Whoever hates his brother is a murderer" (1 Jn 3:15). But Jesus does not stop at this, and in the same logic he adds that insult and contempt can also kill. And we are used to insulting, it's true. And there's an insult like a breath. And Jesus tells us: "Stop, because the insult hurts, kills". The contempt. "But I ... these people, I despise him". And this is a form to kill the dignity of a person. It would be nice if this teaching of Jesus entered the mind and the heart, and each of us would say: "I will never insult anyone". It would be a beautiful purpose, because Jesus tells us: "Look, if you despise, if you insult, if you hate, this is murder".

No human code equates such different acts by assigning them the same degree of judgment. And coherently Jesus even invites us to interrupt the offering of the sacrifice in the temple if we remember that a brother is offended against us, to go and look for him and reconcile with him. We too, when we go to Mass, should have this attitude of reconciliation with the people we have had problems with. Even if we thought bad about them, we insulted them. But many times, while we wait for the priest to say Mass, we talk a bit and talk badly about the others. But this can not be done. Think of the gravity of the insult, of contempt, of hatred: Jesus puts them on the line of killing.

What does Jesus mean by extending the field of the Fifth Word to this point? Man has a noble, very sensitive life, and possesses a hidden self no less important than his physical being. In fact, to offend the innocence of a child is enough an inappropriate sentence. A gesture of coldness is enough to hurt a woman. To break the heart of a young person is enough to deny him trust. To annihilate a man, just ignore it. Indifference kills. It is like saying to the other person: "You are a dead man for me", because you killed him in your heart. Not to love is the first step to kill; and not to kill is the first step to love.

In the Bible, at the beginning, we read that terrible phrase that came out of the mouth of the first murderer, Cain, after the Lord asked him where his brother is. Cain replies: "I do not know. Am I my brother's keeper? "(Gen 4,9). [1] So the killers speak: "it does not concern me", "they are yours", and similar things. Let's try to answer this question: are we the guardians of our brothers? Yes, we are! We are custodians of each other! And this is the path of life, it is the path of non-killing.

Human life needs love. And what is authentic love? It is what Christ showed us, that is, mercy. The love we can not do without is the one that forgives, which welcomes those who have harmed us. None of us can survive without mercy, we all need forgiveness. So, if killing means destroying, suppressing, eliminating someone, then not killing will mean curing, valuing, including. And also forgive.
No one can deceive himself by thinking, "I'm fine because I do not do anything wrong". A mineral or a plant has this kind of existence, but a man does not. A person - a man or a woman - no. A man or a woman is required more. There is good to do, prepared for each of us, each his own, which makes us ourselves to the end. "Do not kill" is an appeal to love and mercy, it is a call to live according to the Lord Jesus, who gave his life for us and rose for us. Once we have all repeated, here in the Piazza, a phrase of a saint on this. Perhaps it will help us: "Do no harm is good. But not doing good is not good ". We always have to do good. Go beyond.

He, the Lord, who incarnated has sanctified our existence; He, who with his blood has made it priceless; He, "the author of life" (Acts 3:15), thanks to which everyone is a gift from the Father. In him, in his love stronger than death, and through the power of the Spirit that the Father gives us, we can accept the Word "Do not kill" as the most important and essential appeal: that is, not killing means a call to love .


[1] Cf. Catechism of the Catholic Church, 2259: "Writing, in the account of the killing of Abel by brother Cain, reveals from the beginning of human history, the presence in man of anger and greed, consequences of sin original. Man has become the enemy of his fellow man. God declares the wickedness of this fratricide: "What have you done? The voice of your brother's blood cries to me from the ground! Now be cursed far from that ground which by your hand drank your brother's blood "(Gen 4, 10-11)."

[01630-EN.02] [Original text: Italian]
Greetings in Various Languages: Holy Father:
Je suis heureux de saluer les pèlerins venus de France et de divers pays francophones, en particulier des pèlerins de Chambéry et de Nancy, avec leurs évêques Mgr Ballot et Mgr Papin, tous les jeunes présents, ceux de Versailles, de Paris, de Fougères, de Bucquoy, de Rouen et d’Évreux, ainsi que des pèlerins de Namur. Puissions-nous accueillir en Jésus, dans son amour plus fort que la mort, et par le don de l’Esprit du Père, le commandement «tu ne tueras pas». C’est l’appel le plus important et le plus essentiel de nos vies: l’appel à l’amour ! Que Dieu vous bénisse!
[01631-FR.01] [Texte original: Français]
I greet the English-speaking pilgrims and visitors taking part in today’s Audience, particularly those from England, Scotland, Denmark, Iceland, Norway, Ghana, Nigeria, South Africa, Uganda, Indonesia, Canada and the United States of America. In this month dedicated to praying the rosary, may Our Lady of the Rosary accompany you, and upon all of you and your families, I invoke the joy and peace of our Lord Jesus Christ. God bless you!
[01632-EN.01] [Original text: English]
Gerne heiße ich die Pilger deutscher Sprache willkommen. Insbesondere grüße ich die Schützen aus Drolshagen-Schreibershof und die verschiedenen Jugendgruppen, vor allem die Maria Ward Realschule Augsburg, die Liebfrauenschule Berlin, die Ministranten der Pfarrei St. Remigius Viersen und die Ministrantenwallfahrt des Erzbistums Köln. Ihr seid zahlreich gekommen, danke! Der Herr helfe euch, in der Liebe zu wachsen, und beschütze euch allezeit.
In lingua spagnola
Queridos hermanos y hermanas:
Continuamos hoy la catequesis sobre el quinto mandamiento del decálogo: «No matarás». Hemos ya reflexionado sobre cómo a los ojos de Dios toda vida es valiosa, sagrada e inviolable, porque somos su imagen y objeto de su amor infinito.
En el Evangelio que hemos oído, Jesús revela un sentido aún más profundo de este mandamiento: la ira, el insulto y el desprecio contra los demás son también una forma de homicidio. Por eso, indica que si al presentar nuestra ofrenda nos recordamos de haber ofendido a alguien, debemos ir antes a reconciliarnos con esa persona.
¿Qué quiere decirnos Jesús con esto? Que lo importante es el respeto a toda la persona, no sólo a su dimensión física sino también a la espiritual, porque la indiferencia también mata. No amar es el primer paso para matar; y no matar, el primer paso para amar.
La vida humana tiene necesidad de amor auténtico, un amor como el de Jesucristo, lleno de misericordia, que perdona y acoge sin condiciones. No podemos sobrevivir sin misericordia, todos tenemos necesidad del perdón. Por eso, si matar significa destruir, suprimir o eliminar a alguien, no matar es, en cambio, cuidar, valorizar, incluir y perdonar a los demás.
Saludo cordialmente a los peregrinos de lengua española venidos de España y Latinoamérica. Que el Señor Jesús, Autor de la vida, nos conceda comprender que el mandamiento «no matarás» es, ante todo, una llamada al amor y a la misericordia, una invitación a vivir como Él, que por nosotros murió y resucitó. Santa María, Madre de la Misericordia, nos ampare e interceda por nosotros. Muchas gracias.
[01634-ES.02] [Texto original: Español]

Saúdo os peregrinos vindos de Portugal e do Brasil, particularmente os fiéis de Itu, Várzea Paulista e Tubarão. Queridos amigos, cuidar do irmão, especialmente de quem passa necessidade ou é esquecido pela cultura do descarte, significa crer que cada homem e cada mulher é um dom de Deus. Não poupemos esforços para que todas as pessoas possam sentir-se sempre acolhidas e amadas nas nossas comunidades cristãs. Que Deus vos abençoe!
[01635-PO.01] [Texto original: Português]
أرحّب بمودّة بالحاضرين الناطقين باللغة العربيّة، وخاصة بالقادمين من سوريا، ومن العراق ومن الشرق الأوسط. لقد أوضح يسوع أن وصية لا تقتل تشمل أيضا كل الأعمال والأقوال التي تسيء لسمعة الآخر وتحط منه وتقلل من كرامته، كالغضب والنميمة وسوء المعاملة. لقد قدم يسوع هذه الوصية بطريقة تتخطى مجرد المنع من القتل لتنفتح على رحاب المحبة الواسعة: لا تقتل تعني أحبب وافعل ما تشاء. ليبارككم الربّ جميعًا ويحرسكم من الشرّير!
Witam serdecznie pielgrzymów polskich. Wczoraj minęło 40 lat od wyboru na Stolicę Piotrową Karola Wojtyły, św. Jana Pawła II. Oklaski dla św. Jana Pawła II. Jakże aktualne są jego słowa, wypowiedziane w dniu inauguracji pontyfikatu: Nie lękajcie się! Otwórzcie, otwórzcie na oścież drzwi Chrystusowi! Niech nadal inspirują one wasze życie osobiste, rodzinne i społeczne; niech będą zachętą do wiernego kroczenia za Chrystusem, dostrzegania Jego obecności w świecie, w drugim człowieku, zwłaszcza w ubogim i potrzebującym pomocy. Człowiek, bowiem, jak nauczał Papież z rodu Polaków, jest drogą Kościoła. Z serca Wam błogosławię.

In lingua italiana
I extend a cordial welcome to Italian-speaking pilgrims.

I am pleased to welcome the Capitulars of the Missionary Benedictines of Tutzing and the participants in the World Conference of Radio Maria.

I greet the parish groups; the military and civil personnel of the Air Force Logistic Command; the Delegation of the "People of the Family"; the Italian Center helps children; the Hematopic Child Association and the Villa San Francesco Community.

A particular thought I address to the young, the elderly, the sick and the newlyweds.

Today is the liturgical memorial of St. Ignatius of Antioch, bishop and martyr in Rome. We learn from this holy bishop of ancient Syria to courageously witness our faith. Through her intercession, the Lord gives each of us the strength of perseverance, despite adversity and persecution.
[01638-IT.01] [Testo originale: Italiano]

FULL TEXT from the Synod - Relatio with Moderator Cardinal DiNardo

Relatio – Circulus Anglicus D
Moderator: Card. DiNARDO Daniel N.
Relator: S.E. Mons. BARRON Robert Emmet
It is once again my privilege to make this report on behalf of the Anglicus D group, a community of wise and generous people from all over the English-speaking world. The themes that we would like to present for the consideration of the Synod are seven in number.
First, we believe that the second principal section ought to commence with that moment in the Road to Emmaus story when Jesus emerges as teacher and interpreter. We should make clear that he gives to young people today the very same interpretive framework he gave his disciples long ago, namely, himself. Succinctly and with evangelical fervor, we should propose Jesus Christ, who preached the Kingdom of God, faced persecution and misunderstanding, performed miracles, called men and women to conversion of heart, suffered and died on the cross, and rose from the dead for our justification. This Jesus, the Word made flesh, is the pattern by which young people today ought to understand their own struggles, joys, and aspirations. As they see the whole of life in light of Christ, they will appreciate that they are summoned, above all, to love and to holiness.
A second motif that especially caught the attention of our group is the sharp contrast between an anthropology of self-creation and an anthropology of vocation. In so much of the postmodern culture, individuals are encouraged to invent themselves and define their own values through an exercise of their freedom. But this is repugnant to a Biblical understanding of the human being who is called by the voice of God, beckoned to go beyond her own projects and plans and to surrender to the one “who can do infinitely more than we can ask or imagine.” We feel that the story of Samuel and Eli in the first book of Samuel is a marvellous Scriptural icon for this uniquely Biblical anthropology. Like many young people today, Samuel was unable to distinguish the voice of God from a merely worldly voice. He required the mentorship of Eli in order to move into the wide space of God’s providence and eventually to accept a prophetic call.
Thirdly, like so many others at this Synod, we were intrigued by the complex and multi-faceted notion of accompaniment. We delighted in the etymological link to the Emmaus story, given that behind the term “accompaniment” is the Latin cum pane (with bread). Ultimately, the accompaniment provided by mentors and spiritual guides in the Church is meant to bring people to a share in the Eucharistic Christ. Further, accompaniment, we feel, is in service of vocation, and this means that it is a life-long process, for vocation is never heard once and for all: it is a matter of vocans rather than vocatus. We think that the document ought to acknowledge the various dimensions of vocation, from the general call of all the baptized to be disciples of Christ, to the summons to particular forms of mission within the Church. And even as we fully grant that the missionary vocation involves the work of establishing greater peace and justice here below, we believe that the final document ought to insist on the properly eschatological horizon of vocation as well, that is, sharing the life of God in heaven.
Fourthly, there was a good deal of energy in our group around the issue of the formation of mentors and spiritual directors. One member insisted that though any baptized person can be an effective, even powerful, role model in the Christian life, the art of authentic spiritual mentorship requires specific training and the cultivation of real expertise. It is, she insisted, precisely this kind of guidance that young people crave. The suggestion was made that the narratives of Andrew bringing his brother Peter to the Lord and of Philip bringing Nathaniel to Christ would be particularly illuminating and instructive here. Other participants in our conversation warned that spiritual teachers too frequently devolve into gurus and encourage a cult of personality around themselves. They, therefore, often require the discipline of the wider community and direction from a personal director. In the life of the Church, unmentored mentors are not a desideratum. Finally, it ought to be noted, with a certain sadness, that many prospective mentors today, especially in the West, are reluctant to enter into a relationship with a directee for fear that they might be accused of boundary violations.
Fifthly, our group thought that there is a very natural connection that ought to be made in the document between accompaniment and the sacramental life of the Church. Baptism, which makes us participants in the Son’s relationship to the Father, is missionary by its very nature, and therefore all vocation finds its ground in that sacrament. Further, since a major feature of spiritual accompaniment is providing help when someone falls, the celebration of the Sacrament of Reconciliation is essential to it. If specification of vocation is key to accompaniment, then the Sacraments of Marriage and Holy Orders must belong to it. Many in our group thought that, in this context, an energetic presentation of the sacrament of Confirmation would be a wonderful addition to the document. As many in the Synod Hall commented, far too often, Confirmation is effectively a sort of graduation from the life of the Church. Spiritual mentors, including Confirmation sponsors themselves, ought to be active, both before and after the administration of the sacrament. The new name adopted by most confirmandi should be celebrated as a sign that a new stage of mission has begun.
A sixth theme that particularly intrigued our group was that of conscience. We strongly agree with the IL that conscience, that place where the voice of God echoes within us, in indeed indispensably ingredient in any act of vocational discernment. However, we were concerned that the language used in the document might give the impression that conscience is an individualistic affair, a matter merely of a given person’s feelings and will. We found that, once more, etymology is illuminating. The word “conscience” (con-science) designates a type of objective knowing that takes place precisely with others, that is to say, within a community of discernment. We felt that the introduction of the simple phrase, “a well-formed conscience” might serve to hold off any concerns regarding subjectivism. One member of our group proposed that both the YouCat and DoCat texts are particularly helpful regarding the process of forming one’s conscience.
Finally, we were delighted with the use the IL made of St. Irenaeus’s idea that Jesus sanctifies all stages of human life, including adolescence and young adulthood, by his full embrace of our time and space conditioned humanity. We believe that young people will find great inspiration in this connection. However, we were especially pleased with the frequent Biblical references throughout this section of the IL. The evocation of Samuel, Joshua, Jeremiah, and Solomon brought a real spiritual uplift to the document. But a number of the young women in our group felt that the inclusion of more Biblical examples of females who cooperated mightily with the Lord would considerably broaden the appeal of this section. They suggested that, alongside stories of Mary herself, mention could be made of the narratives concerning Ruth, Deborah, Hannah, Abigail, and Tabitha.
If I might close on the familiar Augustinian note, mentors ought, of course, to guide and direct the restless heart, but perhaps today, when so many have lost a sense of the transcendent, the greatest task of the spiritual guide is to stir up that holy longing, to make young people more rather than less uncomfortable.
[01614-EN.01] [Original text: English]

Today's Mass Readings and Video : Wed. October 17, 2018 - #Eucharist

Memorial of Saint Ignatius of Antioch, Bishop and Martyr
Lectionary: 469

Reading 1GAL 5:18-25

Brothers and sisters:
If you are guided by the Spirit, you are not under the law.
Now the works of the flesh are obvious:
immorality, impurity, licentiousness, idolatry,
sorcery, hatreds, rivalry, jealousy,
outbursts of fury, acts of selfishness,
dissensions, factions, occasions of envy,
drinking bouts, orgies, and the like.
I warn you, as I warned you before,
that those who do such things will not inherit the Kingdom of God.
In contrast, the fruit of the Spirit is love, joy, peace,
patience, kindness, generosity,
faithfulness, gentleness, self-control.
Against such there is no law.
Now those who belong to Christ Jesus have crucified their flesh
with its passions and desires.
If we live in the Spirit, let us also follow the Spirit. 

Responsorial PsalmPS 1:1-2, 3, 4 AND 6

R. (see Jn 8:12) Those who follow you, Lord, will have the light of life.
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Those who follow you, Lord, will have the light of life.
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Those who follow you, Lord, will have the light of life.
Not so the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Those who follow you, Lord, will have the light of life.

AlleluiaJN 10:27

R. Alleluia, alleluia.
My sheep hear my voice, says the Lord;
I know them, and they follow me.
R. Alleluia, alleluia.

GospelLK 11:42-46

The Lord said:
"Woe to you Pharisees!
You pay tithes of mint and of rue and of every garden herb,
but you pay no attention to judgment and to love for God.
These you should have done, without overlooking the others.
Woe to you Pharisees!
You love the seat of honor in synagogues
and greetings in marketplaces.
Woe to you!
You are like unseen graves over which people unknowingly walk."

Then one of the scholars of the law said to him in reply,
"Teacher, by saying this you are insulting us too."
And he said, "Woe also to you scholars of the law!
You impose on people burdens hard to carry,
but you yourselves do not lift one finger to touch them."

FULL TEXT from the Synod - Relatio with Moderator Cardinal Cupich

Relatio – Circulus Anglicus B
Moderator: Card. CUPICH Blase Joseph
Relator: S.E. Mons. EDWARDS, O.M.I., Mark Stuart
Holy Father,
Dear Sisters and Brothers,
Part 2 - Chapter 1
We propose that chapter 1 be rewritten to focus on appreciating the particular and abiding grace of being young. God is the author of youthfulness and is at work in young people. Youthfulness is a blessed time for our youth and a blessing for the Church and the world. Appreciating youthfulness involves seeing this time of life as a valuable and not a passing phase where young people rush or are pushed to experience adulthood. This opening chapter should emphasise the grace, joy and blessedness that comes with being young.
We propose that the second part of this chapter help young people connect with Jesus’ youth and understand their lives in its light. So, for example, Jesus also personally experienced many of the struggles faced by young people in our world today, including fleeing his country as a refugee and growing up in an unremarkable and possibly underprivileged household. He was also mis-understood at times by his family and unappreciated by those where he grew up.
Part 2 - Chapter 2
Our discussion on chapter 2 included deepening the sense of vocation by stressing the universal call to holiness and self-giving in everything.
Under that main heading, we talked about this holiness and self-giving as being a joy. It is not about gritting one’s teeth and doing one’s duty. “Love makes it easy. Perfect love can make it a joy.” It is about falling in love with what amazes them with joy and gratitude. We would like to see the joy of holiness stressed both as a reality and as a motivation to be holy.
We also discussed on multiple occasions and at length broadening the sense of vocation. For the vast majority of our people, the family, the community and their work is the context of their vocation. This is, if you like, the ordinary place where a vocation is discovered. We also suggest to the Synod that discussion of single people be presented in the context of them belonging to family. The vocations of Religious Life and Priesthood, extra-ordinary in this sense, were close to our hearts also and were also discussed at length.

Part 2 - Chapter 3
We believe that chapter 3 should more forcefully present discernment as entering into a dialogic relationship with God. Indeed, discernment is a natural consequence of my relationship with God. In article 110, we read with approval that “discernment acquires a new depth, insofar as it is placed within the dynamics of a personal relationship with the Lord”. As I am loved and love in return, I want to work out my personal, unique way of going to God in and through Jesus. The Holy Spirit is the ultimate spiritual guide and is active in all discernment. Pope Francis has urged homilists to understand their task as facilitating the dialogue people are already having with God. We would like this truth to be what holds this chapter together. Doing so would better introduce the theme of accompaniment and mentoring also.
We also had a substantial discussion on the definition of, role of and formation of conscience and have presented modi to capture this. We would like a clearly Christian explanation, perhaps something that is both anchored in the Catechism of the Catholic Church and which is accessible to young people.
We loved the idea from Isaac the Syrian that “Discernment is the salt of all virtues”.
Part 2 - Chapter 4
Ordinary accompaniment happens initially in the family. Usually parents are the people who know their child best and are the ones children trust. The root of the word ‘accompany’ is cum pane or to share bread with. It is about sharing daily life and parents, siblings and close friends are in this privileged position. These people need to be supported to be able to accompany effectively and made aware of their important role in accompanying young people.
Thus, we think that the family as the locus of ordinary accompaniment should be presented first in this chapter. Other more specialised forms of accompaniment such as spiritual accompaniment, psychological accompaniment and accompaniment in the Sacrament of Reconciliation can follow from this.
We suggest that there be a section be created that discusses accompaniment for engaged and newly married people similar to the section on accompaniment for Religious and those being formed for ordained ministry. The Instrumentum laboris underlines that “all young people, without exception, have the right to be guided in life’s journey” (no. 121). For most young people in the Church, their vocational path will lead them to marriage and family life. These young people need to be accompanied as they discern the vocation to marriage. They likewise need accompaniment as they prepare for and then live the joys and struggles of married life.
Another theme that emerged a number of times in our discussion was the need to present accompaniment with its communal and ecclesial dimensions. Just as the family is the primary locus of accompaniment, so the Church as a family of families also has a specific contribution to make in accompanying people of all ages.
[01612-EN.01] [Original text: English]