Sunday, October 21, 2018

Saint October 22 : St. Pope John Paul II - SHARE - #JPII #PopeJohnPaulII

Saint Pope John Paul II was born and named Karol Jozef Wojtyla on May 18, 1920. He died on April 2, 2005 at the age of 84 years. John Paul II reigned as Pope of the Roman Catholic Church from October 16, 1978 until his death. He was the only Polish Pontiff to reign. The Pontiff was influencial in the downfall of Communism. He traveled more than any other Pope in history, visiting 129 countries. The Holy Father spoke many languages including: Polish, Italian, Spanish, German, English, Portuguese, Russian, French, Croatian and Latin. He beatified 1, 340 people and canonised 483 Saints. John Paul II was beatified on May 1, 2011 and his memorial is celebrated on Oct. 22.
Karol Wojtyla was born in Poland in Wadowice. He was the youngest of 3 children to Karol Wojtyla and Emilia Kaczorowska. When Karol was 8 years old his mother(April 13, 1929) died. Olga, Karol's elder sister died in infancy. His only remaining sibling, a brother Edmund, was a physician. Edmund, 14 years older than Karol, died from scarlet fever. (image source:

In 1938, Karol and his father moved to Krakow. He then studied at Jagiellonian University. Here Karol engaged in theatrical works and hard labour. His father died of a heart attack in 1941. Wojtyla began priestly studies in 1942 at an underground seminary. He was ordained a priest on November 1, 1946 by Archbishop Cardinal Sapieha.
Karol then went to Rome to study at the Pontifical International Athenaeum Angelicum. Here he received a licentiate and a doctorate in Sacred Theology. In 1948, he returned to Poland and was head of a local Parish.

Fr. Wojtyla began to teach ethics at the Jagiellonian University. In 1954, he received another doctorate in philosophy. He was appointed auxiliary bishop of Krakow in 1958.
Bishop Wojtyla was an active participant of the Second Vatican Council, which occurred in 1962-1965. In 1964, Karol was appointed Archbishop of Krakow. In 1967, Karol was promoted to Cardinal. He was inaugurated Pontiff on October, 22, 1978. Karol took the name John Paul II after the preceding Pope John Paul I who died early in his reign.
He became the 264th Pope to reign at the age of 58. He wrote 14 Papal Encyclicals. He took the motto Totus Tuus in reference to the Blessed Virgin Mary. He had a special devotion to the Mother of God.
As Pope, John Paul established "World Youth Days", these gathered young Catholics from around the world for a week of prayer and activities. The largest gathering of people, in history, occurred in Manila, Phillipines at the World Youth Day with JPII. Here around 5 million gathered to celebrate the Catholic Faith.

On May 13, 1981 JPII was shot and wounded by Mehmet Ali Agca. This was an assassination attempt by this Turkish man as a member of a fascist group. He underwent extensive surgery and narrowly survived. He thanked Our Lady of Fatima for his survival. In 1983, JPII visited his assassin in prison. (image sources: google)

Pope John Paul II was very influential in ecumenism and met with many religious and political leaders. He is thought to have aided in the fall of Communism.
"True holiness does not mean a flight from the world; rather, it lies in the effort to incarnate the Gospel in everyday life, in the family, at school and at work, and in social and political involvement." Blessed Pope John Paul II..

Relatio from the Synod with Moderator Cardinal DiNardo with B. Barron "... the Church of Jesus Christ reaches out in love to absolutely everyone." FULL TEXT

Relatio – Circulus Anglicus D
Moderator: Card. DiNARDO Daniel N.
Relator: S.E. Mons. BARRON Robert Emmet
It has been a great joy to participate in the lively and illuminating conversations of English group “D,” and it is a privilege to convey to the Synod the fruit of our reflections on the third major part of the IL.
We feel that it would be wise once again to reference the narrative of the disciples on the road to Emmaus as we commence the final section. Having walked with friends and having taught them, Jesus breaks open the bread and then, as Balthasar beautifully put it, “disappears into the mission of the Church.” With all of their gifts, energy, and enthusiasm, young people today are sent to bear Christ to the world, to be, in the words of Teresa of Avila, the Lord’s hands, feet, eyes, and ears. They go as envoys of the crucified and risen Messiah and hence as bearers of a message of self-emptying love.
A second and related theme that deeply interested our group is the call to holiness. Both on the Synod floor and in our conversations, it became eminently clear that young people crave holiness of life and desire practical training that will help them walk the path of sanctity. In this regard, we felt that a section on the virtues would be useful addition to our document. The classical virtues, both cardinal and theological, should be taught and the habits that inculcate them should be encouraged. This is a theme close to the heart of Pope Francis, for he develops it at some length in chapter seven of Amoris Laetitia. The Holy Father also specifies, in that same chapter, that the family is the privileged place where this fundamental training in holiness occurs. We believe that this motif should be developed in our document as well. Finally, we hold that young people ought, in an intentional manner, to be given instruction in prayer, the meditative reading of Scripture, and the active participation in the sacraments.
A third theme follows directly upon this, for holiness, as Vatican II so clearly taught, shows up in the world; it manifests itself in a commitment to sanctify the secular arena. Young people especially ought to hear the summons to become great Catholic lawyers, great Catholic physicians, great Catholic journalists, great Catholic business leaders, etc. They should be encouraged to stand against corrupt and oppressive governments, to address the societal dysfunction that compels many to migrate from their native countries, to oppose ideological colonization, to find the paths of peace, to foster business practices that empower and lift up the poor. None of this should be seen as a burden, but as a call to spiritual adventure.
Fourthly, the issue of the liturgy found a good deal of resonance with our group. On the one hand, we acknowledge that for many young people, in various parts of the world, the liturgy can seem tedious and distant from life. In some cultural contexts, this has led the young to abandon the Catholic Church and to embrace the livelier worship offered in the Pentecostal churches. On the other hand, many younger Catholics witness to the extraordinary power of the liturgy to draw them into a sense of the transcendent. We strongly affirm those sections of the IL that reference Taize prayer, devotional practices, and music both classical and contemporary that brings people to God and evangelizes them. Some in our group insisted that we have to improve our catechesis in regard to liturgy, teaching young people what the Mass is and how precisely to participate in it. Others said that we have, perhaps, put too strong a stress on the horizontal dimension of the liturgy at the expense of the vertical. The result is that many youths appreciate the Mass as a sort of religiously-themed jamboree and not an encounter with the living God.
Fifthly, we feel that the section of the digital media as a means of evangelization ought to be particularly emphasized and expanded upon. In most of the Western countries, the fastest-growing religious group are the “nones,” that is to say, those who claim no religious affiliation. In the United States, fully 25 percent self-identify in this way, and among those under the age of thirty, the percentage rises to 40. For armies of our young people, Jesus is a fictional figure from an ancient myth, God is a superstitious holdover from a pre-scientific time, and religion simply a source of conflict and violence. Most of the “nones” are, at best, indifferent to the faith and at worst hostile to it. But by a kind of miracle of divine providence, we have, through the social media, a tool to reach these young unaffiliated who would never darken the doors of our churches or participate in any of our catechetical or spiritual programs. A video posted on YouTube or Facebook is permanently available 24 hours a day, seven days a week—and it can find its way into the most remote and even hostile corners of the contemporary world. We feel that a particularly fruitful method is to create materials that identify semina verbi (seeds of the Word) within both the popular and the high culture. It would be wise for bishops to equip both clergy and laity to engage the social media world for evangelical purposes. Especially young people, who have digital skills in their blood and their fingers, ought to be lifted up for this ministry.
A sixth motif that garnered our attention is that of the practical instantiation of the work of this Synod. Fully realizing that the resources of the Church, both financial and personal, are limited, we feel that local bishops’ conferences and bishops of dioceses ought to prioritize the evangelization and empowerment of young people. In some parts of the world, this might mean that the catechesis of the young is paramount, while in other parts of the world, it might translate into the providing of economic opportunities. It would be wise, we think, to sponsor local Synods for youth in various dioceses, regions, or nations. In any case, we simply cannot allow our work these last weeks to remain an abstraction.
Finally, we spent a good deal of time reflecting on the motif of the Church’s stance of welcome and inclusivity. We fully and enthusiastically acknowledge that the Church of Jesus Christ reaches out in love to absolutely everyone. Like the Lord on the road to Emmaus, faithful disciples of Jesus accompany even with those who are walking the wrong way. The arms of the Bernini colonnade in St. Peter’s Square, beckoning to the whole world, beautifully symbolize this desire to gather everyone in. This is why no one, on account of gender, lifestyle, or sexual orientation, should ever be made to feel unloved, uncared for. However, as St. Thomas Aquinas specifies, love means “willing the good of the other.” And this is why authentic love by no means excludes the call to conversion, to change of life. Indeed, in St. Mark’s Gospel, practically the first word out of the mouth of Jesus is metanoiete (convert, turn your life around). Jesus finds people where they are, but he never leaves them where they are; rather, he calls them into the deep, into fullness of friendship with him. Part of the pastoral genius of Catholicism is precisely the maintaining of this delicate balance between welcome and challenge.
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#BreakingNews Clashes between Christians and Muslims in Nigeria with 55 Dead - Please Pray

In Nigeria's Kaduna state at least 55 people are dead at a market. Muslim and Christian youths reportedly clashed after a fight between wheelbarrow porters in the town of Kasuwan Magani. The state police commissioner said 22 people were arrested after the unrest. Authorities also imposed a round-the-clock curfew in the town. Nigeria often sees outbreaks of sectarian violence. According to the President, “No culture and religion support the disregard for the sanctity of life,” adding that "peaceful coexistence is necessary for the progress of any society and its wellbeing." Without harmony between different groups, "our everyday businesses would be impossible to achieve," the president said. He called on community leaders to encourage tolerance and stop such discord before it could develop into violence. (Edited from BBC)

BREAKING Train Hits Crowd of People in India Killing 60 as they film Fireworks with Cell Phones

A train ran into a crowd killing at least 60 people and injuring dozens more. The accident happened near Amritsar in India's northern Punjab state. People were standing on the railway tracks watching celebrations for Dusshera, a Hindu festival, when a train hit them at high speed on Friday. The people on the tracks had been busy using their phones to film the fireworks so did not hear or see the train approaching at high speed. The train that hit the crowds was travelling from Jalandhar to Amritsar. The Chief medical officer has reported 90 others injured.
According to Vatican News, Pope Francis expressed his “heartfelt solidarity” on Sunday for the victims of a train accident. In a telegram signed by Cardinal Secretary of State Pietro Parolin, Pope Francis said he was “saddened” to learn of the accident, and assured “his prayers for the deceased and those who mourn their loss.” The Holy Father invoked “the divine blessings of healing, strength, and peace upon the injured and their loved ones, as well as the civil authorities and emergency personnel.”

Synod Relatio - Suggested Changes to Instrumentum Laboris "Placing Jesus at the centre"

Relatio – Circulus Anglicus C
Moderator: Card. COUTTS Joseph
Relator: S.E. Mons. DOWD Thomas
Preliminary comments
In looking at Part III, we saw that it was supposed to be a phase for "choosing", but we saw very little in the way of concrete suggestions for action.
Another weakness is that it flits between an inclusive approach that emphasizes that youth are part of the Church, and an approach that seems to wonder what the Church can do for youth. The approaches are inconsistent.
Another point is that part II was supposed to help us interpret the data of part I, but we are not really seeing an easy application of that principle to the text of part III.
How to move forward?
A brainstorming session led us to recognize three "major modi" that need to be the foundation of any individual action items.
  1. Ultimately, Jesus himself, in his person and life, is our overall "paradigm for action". All individual action items need to connect to Him.
  2. While we provide suggestions, particular churches will have to identify the concrete action items to follow based on their circumstances. We suggest that episcopal conferences be strongly invited to take up the results of the Synod and engage in a similar process of reflection in their own milieus, even including non-bishops in the deliberations, as this Synod has done.
  3. This Synod and its resulting document not the end of a process, but a beginning. We have felt a special anointing in the Synod, a renewed "flame". As episcopal conferences take up the next stage of reflection, we suggest that they in turn do so in a way that encourages regional groups, dioceses, parishes and families to undertake a discernment process in turn, so that the "flame" spreads.
We brainstormed many other action items, but rather than propose them as modi they can be found here as examples of how our modus #1 ("Jesus as a paradigm for action") can be implemented in a concrete way.
Placing Jesus at the centre
Following upon the principle that Christ "reveals man (homo) to himself", we use Jesus himself as our hermeneutic for this third part.
  1. Jesus is the protagonist of our salvation. He in turn invites us into a personal relationship with him. We accept him as Lord (Biblical image: John 13), and this opens us up to receiving the Holy Spirit. He in turns calls us his friends. (Biblical image: John 15.)
  2. The kerygma must be announced in such a way that the work Christ accomplished is understood so as to also understand the greatness of the invitation he makes us. The Gospel must be proclaimed not as a burden but as a call to the fullness of freedom, joy and peace. The conversion that comes from this initial call is continuous: we want to keep our eyes fixed on Christ to avoid sinking beneath the waves (Biblical image: Peter walking on water).
1. Kerygmatic proclamation should be welcoming, even (and especially) to those who might feel excluded -- communities themselves should demonstrate warmth, friendliness, places of relationship
2. Expressing the more difficult teachings (e.g. around sexuality) not just as rules but showing the values underpinning those teachings.
3. Kerygmatic catechesis, based on "start from the questions" concept
4. Religious leaders should be specially formed in building bridges and forming relationships
3.    For many people, the personal relationship with Christ is mediated through the Church. Scandals and pastoral attitudes and approaches that lead to a counter-witness need to purified. The Church can and must reform so that it is truly a safe and trustworthy environment.
1. We need tools of good governance in our institutions to make them be (and seen as) trustworthy.
2. We must be visibly proactive in dealing with these scandals (and future ones)
4.Jesus is our model. With the Holy Spirit, we are called to incarnate his attributes in our life of discipleship. This is the principle behind the call to holiness. This "process of incarnation" is necessarily gradual, and requires spiritual formation and accompaniment.
1.Training in spiritual direction, making it available, keeping in mind spiritual guides should be icons of the living Christ
5. Christ was young when he accomplished his mission on earth. He needed to "grow in wisdom" over the course of his life (Luke 2:52). This is not some sort of defect in the incarnation, but a demonstration that "growing in wisdom" is actually a blessed part of being human. Accompanying young people is not about "getting more ministers". It is a sacred task, part of the ongoing process of incarnating Christ in the Church.
◦ As a corollary, we must avoid confusing physical age with maturity. Christ was young but not immature. (Biblical image: we can think of Paul and Timothy here.)
1. Draw up a formation road map, highlighting ways we can nurture the blossoming of youth in leadership, and the development of qualities. The aim should be to inculcate virtues, habits, skills and qualities that will enhance their intellectual, human, spiritual and affective maturity
2. Youth should be given opportunities to lead based on actual maturity and ability, not stereotyped maturity based on age alone
6. Considered spiritually, the most perfect encounter with Jesus is in the Eucharist. It calls us to continuous conversion of our lives, both individually and as a community. It is also a “divine service”, in that that Christ is coming to serve, heal and strengthen us. This is a form of mystagogia -- on an ongoing basis, we are being "initiated" more deeply into the mystery of Christ and discover the fullness of life.
1. A call to improve the actual celebration (ars celebrandi) especially in preaching and music, so that the participants feel the action of Christ in the liturgy -- a bigger dose of joy!
2. We should not forget the disabled in our liturgies -- being sure they are included shows forth the unity of the Body of Christ!
7. The grace of the Eucharist extends beyond the end of the celebration. As he did with his disciples when he sent them out two by two, Jesus sends us on mission (Luke 10:1-11). The transition from recipients of pastoral care to collaborators in pastoral care is part of the process of maturation. We do not need to wait for young people to magically “be ready” to join the “grown-ups” before they start being active. They possess the Holy Spirit, and engaging in mission - with accompaniment from a partner in mission - is part of the growth process.
1. Training needs to be given to accompaniers, and those being accompanied need to be trained in it as part of their training.
2. Use of volunteer years as formation opportunities
8. Part of "incarnating Christ" is the acceptance of the cross. He took it up, and he specifically called us to "take up our cross and follow him" (Mark 8:34). The word "martyr" originally means "witness". As disciples who are sent we must "witness" in part by the renunciation of self we are called to (i.e. to carry our cross), even if it doesn't lead to the martyrdom of blood (or even if it does).
1. The use of testimonies is a powerful part of proclamation and formation.
9. The mission to which Jesus sends us is expressed in our specific vocation. Living our vocation will always involve some level of self-renunciation, as otherwise we are trying to keep "all vocational doors open". This renunciation is part of growth in maturity (Biblical image: the call of Jeremiah).
1. Making sure we present a complete picture of vocation, which does not discount specifically religious vocations but which does not discount other vocations either
2. Help people discover their talents, give them platforms to use them
3. Help to foster hope for the married vocation (cf Amoris laetitia)
4. Connect vocation to the notion of work, as that is where many are looking for their vocation
10. We recognize that Jesus identifies himself with the poorest and most vulnerable (Biblical image: Matthew 25). Therefore, our service is not just a form of "Christian humanitarianism", it is service to Christ himself. And many of those who are poor and vulnerable (with whom Christ identifies most strongly) are themselves young people.
1. Care for creation
2. Service to migrants, refugees, IDP
3. Human trafficking
4. Service on the political scene, for justice and peace
5. Counselling to those who are wounded
6. Care for the sick, incarcerated persons
7. Assistance to families in difficult circumstances, young pregnancies and single mothers
8. Education -- expanding access (e.g. via financial support)
11. This "incarnating of Christ" must also be lived by intermediate communities such as small groups, religious communities, movements, parishes, dioceses, episcopal conferences, and so on. We cannot consider just the individual or universal levels of the Church -- the levels in between are often where this "incarnation" really happens.
1. Networking -- inside and outside the church
2. Giving ourselves institutional tools to live and work as one body:
A. Presence of youth in pastoral councils/forums (parish, diocesan, episcopal conference)
B. Youth councils/hubs
C. Dicastery for youth that would coordinate youth-related themes that are found already in dicasteries but not in a networked way.
D. All discussion bodies to be trained in methods of discernment, not just decision making
3. Working ecumenically
4. Our intermediate church bodies could use a Year for Youth to help them along in this process of conversion.
5. Spiritual leaders in the Church need to be formed in this new approach to youth formation, inclusion and leadership
6. The place of women in leadership: is it currently allowing women to make their fullest possible contribution of service as members of the body?
7. Multiculturalism, diversity in the church
8. Regional Youth Days with international participation
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Pope Francis ".. we celebrate World Mission Day on the theme "Together with the young we bring the Gospel to all" FULL TEXT + Video

St. Peter's Square
Sunday, October 21, 2018

Dear brothers and sisters, good morning!

Today's Gospel page (cf. Mk 10: 35-45) describes Jesus who, once again and with great patience, tries to correct his disciples by converting them from the mentality of the world to that of God. The opportunity is given to him by the brothers James and John, two of the very first that Jesus met and called to follow him. By now they have come a long way with him and belong to the group of the twelve Apostles. Therefore, while they are on their way to Jerusalem, where the disciples are anxiously hoping that Jesus, on the occasion of Easter, will finally establish the Kingdom of God, the two brothers become courageous, approach and address their request to the Master: « Grant us to sit, in your glory, one on your right hand and one on your left "(v. 37).

Jesus knows that James and John are animated by great enthusiasm for him and for the cause of the Kingdom, but he also knows that their expectations and their zeal are polluted, by the spirit of the world. Therefore he answers: "You do not know what you are asking" (v. 38). And while they spoke of "thrones of glory" on which to sit next to Christ the King, He speaks of a "cup" to drink, of a "baptism" to be received, that is, of his passion and death. James and John, always aiming for the privileged hoped, say of impulse: yes, "we can"! But, even here, they do not really realize what they say. Jesus announces that his cup will drink it and his baptism will receive it, that is that they too, like the other Apostles, will participate in his cross, when their time comes. However - concludes Jesus - "to sit on my right or on my left is not for me to grant it; it is for those for whom it was prepared "(v.40). How to say: now follow me and learn the way of love "at a loss", and the heavenly Father will think about it. The way of love is always "at a loss", because to love means to leave aside selfishness, self-referentiality, to serve others.

Jesus then realizes that the other ten Apostles are angry with James and John, thus proving to have the same worldly mentality. And this offers him the inspiration for a lesson that applies to Christians of all time, even for us. He says: "You know that those who are considered the rulers of the nations dominate over them and their leaders oppress them. But it is not so among you; but whoever wants to be great among you will be your servant, and whoever wants to be the first among you will be a slave to all "(v. 42-44). It is the rule of the Christian. The message of the Master is clear: while the great of the Earth build themselves "thrones" for their own power, God chooses an awkward throne, the cross, from which he reigns giving life: "The Son of Man - says Jesus - did not come to be served, but to serve and give his life as a ransom for many "(v. 45).

The way of service is the most effective antidote against the disease of the search for the first places; it is medicine for climbers, this search for the first places, which infects so many human contexts and does not spare even the Christians, the people of God, even the ecclesiastical hierarchy. Therefore, as disciples of Christ, we welcome this Gospel as a call to conversion, to witness with courage and generosity a Church that bows at the feet of the last, to serve them with love and simplicity. May the Virgin Mary, who fully and humbly adhered to the will of God, help us to joyfully follow Jesus on the path of service, the high road that leads to Heaven.

After the Angelus

Dear brothers and sisters,

Yesterday, in Malaga (Spain), the Jesuit priest Tiburzio Arnáiz Muñoz, founder of the Missionaries of Rural Doctrines, was beatified. We thank the Lord for the testimony of this zealous minister of reconciliation and tireless announcer of the Gospel, especially among the humble and the forgotten. His example impels us to be agents of mercy and courageous missionaries in every environment; his intercession supports our journey. To the Blessed Tiburti applause, everyone!

Today we celebrate World Mission Day on the theme "Together with the young we bring the Gospel to all". Together with the young: this is the way! And it is the reality that, thanks to God, we are experiencing in these days in the Synod dedicated to them: listening to them and involving them we discover many testimonies of young people who found the meaning and joy of life in Jesus. And often they met him thanks to other young people, already involved in his company of brothers and sisters that is the Church. We pray that the new generations should not miss the proclamation of the faith and the call to collaborate in the mission of the Church. I think of many Christians, men and women, lay people, consecrated persons, priests, bishops, who have spent their lives and spend it still far from their homeland, announcing the Gospel. To them our love, our gratitude and our prayer. We pray for them an "Ave or Maria"

[recitation prayer]

And now I greet all of you, pilgrims from Italy and from various countries. In particular, those of the diocese of Płock and of the school "San Giovanni Paolo II" of Kartuzy, in Poland; those of Braço do Norte (Brazil), Santa Fe (New Mexico) and the "Saint Chaumond" Lyceum of Poitiers (France). And a group of young people from Buenos Aires and Cordoba, Argentina. I greet the Italian Secular Trinitarian Order and the boys of the "Village of the simple" of San Cataldo, in Sicily. And also the cresimandi of Galzignano, which I see there.

A special thought I address to the group of Caritas Internationalis, led by President Cardinal Luis Antonio Tagle, with some Bishops and people from various countries of the world. You have made a short pilgrimage to Rome, to express the desire to walk together, thus learning to know each other better. I encourage this initiative of "sharing the journey", which is promoted in many cities and which can transform our relationship with migrants. Many thanks to Caritas!

And I wish everyone a good Sunday. Please do not forget to pray for me. Good lunch and goodbye.

Sunday Mass Online : Sun. October 21, 2018 - #Eucharist - Readings + Video

Twenty-ninth Sunday in Ordinary Time
Lectionary: 146

Reading 1IS 53:10-11

The LORD was pleased
to crush him in infirmity.

If he gives his life as an offering for sin,
he shall see his descendants in a long life,
and the will of the LORD shall be accomplished through him.

Because of his affliction
he shall see the light in fullness
of days;
through his suffering, my servant shall justify many,
and their guilt he shall bear.

Responsorial PsalmPS 33:4-5, 18-19, 20, 22

R. (22) Lord, let your mercy be on us, as we place our trust in you.
Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. Lord, let your mercy be on us, as we place our trust in you.

Reading 2HEB 4:14-16

Brothers and sisters:
Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.

AlleluiaMK 10:45

R. Alleluia, alleluia.
The Son of Man came to serve
and to give his life as a ransom for many.
R. Alleluia, alleluia.

GospelMK 10:35-45

James and John, the sons of Zebedee, came to Jesus and said to him,
"Teacher, we want you to do for us whatever we ask of you."
He replied, "What do you wish me to do for you?"
They answered him, "Grant that in your glory
we may sit one at your right and the other at your left."
Jesus said to them, "You do not know what you are asking.
Can you drink the cup that I drink
or be baptized with the baptism with which I am baptized?"
They said to him, "We can."
Jesus said to them, "The cup that I drink, you will drink,
and with the baptism with which I am baptized, you will be baptized;
but to sit at my right or at my left is not mine to give
but is for those for whom it has been prepared."
When the ten heard this, they became indignant at James and John.
Jesus summoned them and said to them,
"You know that those who are recognized as rulers over the Gentiles
lord it over them,
and their great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."

OrMK 10:42-45

Jesus summoned the twelve and said to them,
"You know that those who are recognized as rulers over the Gentiles
lord it over them,
and their great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."

Synod Relatio with Moderator Cardinal Cupich - FULL TEXT - Youths who experience same-sex attraction and more

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,
We ask that the draft of the final text be available in our own language to assist us in continuing to engage with the Synodal process.
Overall view
The concept of the evangelized and evangelizing Church should frame and direct the structure in Part 3. In that spirit, we suggest that (an adapted) Chapter 3 would be appropriate as the first chapter in this Part.
We then recommend that Part 3 be organized in four chapters:
· who we are
· what we are to do
· to whom we are sent
· what our priorities are to be
Christ and evangelization need to be included in many articles. This reticence is unhelpful and unbecoming.
Part 3 has large sections that are not about choosing and acting. Fewer words would not weaken it. Indeed, it would strengthen it.
The explanation of the role and goals of chaplaincy needs to be strengthened in its many contexts: hospitals, schools, Catholic universities, secular universities and so on. Also, chaplaincy is now most often and effectively carried out in a team environment.
Seminary Formation
We spent a long time discussing seminary formation. Among the points we raised was the need to train future Church leaders to accompany others. New models of formation have been proposed that are more experiential and community focused.
Ministry for and with young people
The document requires a section on the formation of youth ministers as well as the nature and scope of youth ministry. The document requires a section on how to form those who minister to young people and on the nature of ministry to young people. Such a section might describe how they are recruited, trained, supported and accompanied in their work, together with the young people in their youth ministry. We propose that our pastoral plan for youth ministry should be intentional, comprehensive, focussed, planned and resourced.
We strongly recommend that pastoral structures for accountability, safe environment, regular reviews and ongoing formation for those accompanying young people must be provided by the Church.
Ministering to those in difficulty
The article on war and its effects is far too weak and short in the light of what we have heard in the aula. The effects felt by those who are caught up in war are deep and traumatic. They need to know that they have not been forgotten, that the Church remembers, cares and is trying to do something. The effects of wars and conflicts is felt for generations.
Migration also needs to be treated more comprehensively. We heard in the aula that this is a significant issue. The four words that Pope Francis used could be very helpful: Welcoming, protecting, promoting and integrating migrants and refugees. There is also a need to promote the right to remain.
Religious Persecution
The difficulties experienced by Catholics through persecution should be addressed. We heard strongly in our small group about the persecution experienced by Catholics in some areas.
Other issues
Youths who experience same-sex attraction
We discussed the issue of Catholics who experience same sex attraction or gender dysphoria. We propose a separate section for this issue and that the main objective of this be the pastoral accompaniment of these people which follows the lines of the relevant section of the Catechism in the Catholic Church.
The role of youth in ecumenism and interreligious dialogue
We have mentioned in our modi multiple places where this can be observed and some places where it can be inserted in the text.
The Sacrament of Confirmation
We recommend that the Sacrament of Confirmation and its role be highlighted in the final text.
Other items
We also offered modi on:
entering the digital environment
media, theatre, art and sport
young people whose lives are marked by illness or disability
political and social engagement
parish, school, university and workplace ministry
ministering to youth who live in rural areas
The role of the auditor.
Our discussions have been enriched by the auditors and, as we continue our deliberations, we will keep in mind what you said. Thank you for your genuineness, your friendship, your devotion to the Lord and his Church and your dedication to the task at hand. We are very grateful.
[01657-EN.01] [Original text: English]
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Saint October 21 : St. Hilarion of Gaza - #Abbot

St. Hilarion
Feast: October 21
Feast Day:
October 21
291 at Gaza, Palestine
371 at Cyprus

Hilarion was born in a little town called Tabatha, five miles to the south of Gaza; he sprang like a rose out of thorns, his parents being idolaters. He was sent by them very young to Alexandria to study grammar, when, by his progress in learning, he gave great proofs of his wit, for which, and his good temper and dispositions, he was exceedingly beloved by all that knew him. Being brought to the knowledge of the Christian faith, he was baptized and became immediately a new man, renouncing all the mad sports of the circus and the entertainments of the theatre, and taking no delight but in the churches and assemblies of the faithful. Having heard of St. Antony, whose name was famous in Egypt, he went into the desert to see him. Moved by the example of his virtue he changed his habit and stayed with him two months, observing his manner of life, his fervour in prayer, his humility in receiving the brethren, his severity in reproving them, his earnestness in exhorting them, and his perseverance in austerities. But not being able to bear the frequent concourse of those who resorted to St. Antony to be healed of diseases or delivered from devils, and being desirous to begin to serve God like St. Antony in perfect solitude, he returned with certain monks into his own country. Upon his arrival there, finding his father and mother both dead, he gave part of his goods to his brethren and the rest to the poor, reserving nothing for himself.
He was then but fifteen years of age, this happening about the year 307. He retired into a desert seven miles from Majuma, toward Egypt, between the seashore on one side and certain fens on the other. His friends forewarned him that the place was notorious for murders and robberies, but his answer was that he feared nothing but eternal death. Everybody admired his fervour and extraordinary manner of life. In the beginning of his retirement certain robbers who lurked in those deserts asked him what he would do if thieves and assassins came to him? He answered, "The poor and naked fear no thieves." "But they may kill you," said they. "It is true," said the holy man, "and for this very reason I am not afraid of them, because it is my endeavour to be always prepared for death." So great fervour and resolution in one so young and so tender as our saint was both surprising and edifying to all who knew him. His constitution was so weak and delicate that the least excess of heat or cold affected him very sensibly; yet his whole clothing consisted only of a piece of sackcloth, a leather coat, which St. Antony gave him, and an ordinary short cloak. Living in solitude, he thought himself at liberty to practice certain mortifications which the respect we owe to our neighbour makes unseasonable in the world. He cut his hair only once a year, against Easter; never changed any coat till it was worn out, and never washed the sackcloth which he had once put on, saying, "It is idle to look for neatness in a hair shirt."
At his first entering on this penitential life he renounced the use of bread; and for six years together his whole diet was fifteen figs a day, which he never took till sunset. When he felt the attacks of any temptation of the flesh, being angry with himself and beating his breast, he would say to his body, "I will take order, thou little ass, that thou shalt not kick; I will feed thee with straw instead of corn; and will load and weary thee, that so thou mayest think rather how to get a little bit to eat than of pleasure." He then retrenched part of his scanty meal, and sometimes fasted three or four days without eating; and when after this he was fainting, he sustained his body only with a few dried figs and the juice of herbs. At the same time, praying and singing, he would be breaking the ground with a rake, that his labour might add to the trouble of his fasting. His employment was digging or tilling the earth, or, in imitation of the Egyptian monks, weaving small twigs together with great rushes in making baskets whereby he provided himself with the frugal necessaries of life. During the first four years of his penance he had no other shelter from the inclemencies of the weather than a little hovel or arbour which he made himself of reeds and rushes which he found in a neighbouring marsh, and which he had woven together. Afterwards he built himself a little cell, which was still to be seen in St. Jerome's time; it was but four feet broad and five feet in height, and was a little longer than the extent of his body, so that a person would have rather taken it for a grave than a house. During the course of his penance he made some alteration in his diet, but never in favour of his appetites. From the age of twenty-one he for three years lived on a measure which was little more than half a pint of pulse steeped in cold water a-day; and for the next three years his whole food was dry bread with salt and water. From his twenty-seventh year to his thirty-first he ate only wild herbs and raw roots; and from thirty-one to thirty-five he took for his daily food six ounces of barley bread a day, to which he added a few kitchen herbs, but half boiled and without oil. But perceiving his sight to grow dim and his body to be subject to an itching with an unnatural kind of scurf and roughness, he added a little oil to this diet. Thus he went on till his sixty-fourth year when, conceiving by the decay of his strength that his death was drawing near, he retrenched even his bread, and from that time to his eightieth year his whole meal never exceeded five ounces. When he was fourscore years of age there were made for him little weak broths or gruels of flour and herbs, the whole quantity of his meat and drink scarce amounting to the weight of four ounces. Thus he passed his whole life; and he never broke his fast till sunset, not even upon the highest feasts or in his greatest sickness.
Anyone who considers the condition of man in this state of trial and the malice of the enemy of our salvation will easily conceive that our saint did not pass all these years, nor arrive at so eminent a degree of virtue and sanctity, without violent temptations and assaults from the infernal spirit; in all which he was victorious by the assistance of omnipotent grace. Sometimes his soul was covered with a dark cloud, and his heart was dry and oppressed with bitter anguish; but the deafer heaven seemed to his cries on such occasions, the louder and the more earnestly he persevered knocking. To have dropped the shield of prayer under these temptations would have been to perish. At other times his mind was haunted and his imagination filled with impure images, or with the vanities of the theatre and circus. The phantoms of the enemy St. Hilarion dissipated by casting himself upon his knees and signing his forehead with the cross of Christ; and, being enlightened and strengthened by a supernatural grace, he discovered his snares, and never suffered himself to be imposed upon by the artifices by which that subtle fiend strove to withdraw him from holy prayer, in which the saint spent the days and great part of the nights.
St. Hilarion had spent above twenty years in his desert when he wrought his first miracle. A certain married woman of Eleutheropolis, who was the scorn of her husband for her barrenness, sought him out in his solitude, and by her tears and importunities prevailed upon him to pray that God would bless her with fruitfulness; and before the year's end she brought forth a son, A second miracle much enhanced the saint's reputation. Elpidius, who was afterwards prefect of the praetorium, and his wife Aristeneta, returning from a visit of devotion they had made to St. Antony to receive his blessing and instructions, arrived at Gaza, where their three children fell sick, and their fever proving superior to the power of medicines they were brought to the last extremity, and their recovery despaired of by the physicians. The mother, like one distracted, addressed herself to Hilarion, who, moved by her tears, went to Gaza to visit them. Upon his invoking the holy name of Jesus by their bedside, the children fell into a violent sweat, by which they were so refreshed as to be able to eat, to know their mother, and kiss the saint's hand. Upon the report of this miracle many flocked to the saint, desiring to embrace a monastic life under his direction. Till that time neither Syria nor Palestine were acquainted with that penitential state; so that St. Hilarion was the first founder of it in those countries, as Antony had been in Egypt. Among other miraculous cures, several persons possessed by devils were delivered by our saint. The most remarkable were Marisitas, a young man of the territory about Jerusalem, so strong that he boasted he could carry seven bushels of corn; and Orion, a rich man of the city of Aila, who, after his cure, pressed the saint to accept many great presents, at least for the poor. But the holy hermit persisted obstinately to refuse touching any of them, bidding him bestow them himself. St. Hilarion restored sight to a woman of Facidia, a town near Rinocorura, in Egypt, who had been blind ten years. A citizen of Majuma, called Italicus, who was a Christian, kept horses to run in the circus against a Duumvir of Gaza, who adored Mamas, which was the great idol of Gaza, that word signifying in Syriac, Lord of men. Italicus, knowing that his adversary had recourse to spells to stop his horses, came to St. Hilarion, by whose blessing his horses seemed to fly while the others seemed fettered; upon seeing which the people cried out that Mamas was vanquished by Christ. From the model which our saint set, a great number of monasteries were founded all over Palestine. St. Hilarion visited them all on certain days before the vintage.
St. Hilarion was informed by revelation in Palestine, where he then was, of the death of St. Antony. He was then about sixty-five years old, and had been for two years much afflicted at the great number of bishops, priests, and people that were continually resorting to him, by which his contemplation was interrupted. At length, regretting the loss of that sweet solitude and obscurity which he formerly enjoyed, he resolved to leave that country, to prevent which the people assembled to the number of ten thousand to watch him. He told them he would neither eat nor drink till they let him go; and seeing him pass seven days without taking anything they left him. He then chose forty monks who were able to walk without breaking their fast (that is, without eating till after sunset), and with them he travelled into Egypt. On the fifth day he arrived at Peleusium; and in six days more at Babylon, in Egypt. Two days after he came to the city of Aphroditon, where he applied himself to the deacon Baisanes, who used to let dromedaries to those who had desired to visit St. Antony, for carrying water which they had occasion for in that desert. The saint desired to celebrate the anniversary of St. Antony's death by watching all night in the place where he died. After travelling three days in a horrible desert they came to St. Antony's mountain, where they found two monks, Isaac and Pelusius, who had been his disciples, and the first his interpreter. It was a very high steep rock of a mile in circuit, at the foot of which was a rivulet, with abundance of palm-trees on the borders. St. Hilarion walked all over the place with the disciples of St. Antony. Here it was, said they, that he sang, here he prayed; there he laboured, and there he reposed himself when he was weary. He himself planted these vines and these little trees; he tilled this piece of ground with his own hands; he dug this basin with abundance of labour, to water his garden, and he used this hoe to work with several years together. St. Hilarion laid himself upon his bed and kissed it as if it had been still warm. The cell contained no more space in length and breadth than what was necessary for a man to stretch himself in to sleep. On the top of the mountain (to which the ascent was very difficult, turning like a vine) they found two cells of the same size, to which he often retired to avoid a number of visitors and even the conversation of his own disciples: they were hewn in a rock, nothing but doors being added to them. When they came to the garden, "Do you see," said Isaac, "this little garden planted with trees and pot-herbs? About three years since a herd of wild asses coming to destroy it, he stopped one of the first of them and, striking him on the sides with his staff, said, 'Why do you eat what you did not sow?' From that time forward they only came hither to drink, without meddling with the trees or herbs." St. Hilarion asked to see the place where he was buried. They carried him to a bye place; but it is uncertain whether they showed it him or no; for they showed no grave, and only said that St. Antony had given the strictest charge that his grave should be concealed, fearing lest Pergamius, who was a very rich man in that country, should carry the body home and cause a church to be built for it.
St. Hilarion returned from this place to Aphroditon, and, retiring with only two disciples into a neighbouring desert, exercised himself with more earnestness than ever in abstinence and silence; saying, according to his custom, that he then only began to serve Jesus Christ. It had not rained in the country for three years, that is, ever since the death of St. Antony, when the people in deep affliction and misery addressed themselves to St. Hilarion, whom they looked upon as St. Antony's successor, imploring his compassion and prayers. The saint, sensibly affected with their distress, lifted up his hands and eyes to heaven, and immediately obtained a plentiful rain. Also many labourers and herdsmen who were stung by serpents and venomous beasts were perfectly cured by anointing their wounds with oil which he had blessed and given them. Though oil be the natural and sovereign antidote against poison, these cures by his blessing were esteemed miraculous. The saint, seeing the extraordinary honours which were paid him in that place, departed privately towards Alexandria, in order to proceed to the desert of Oasis. It not being his custom to stop in great cities, he turned from Alexandria into Brutium, a remote suburb of that city, where several monks dwelt. He left this place the same evening, and when these monks very importunately pressed his stay he told them that it was necessary for their security that he should leave them. The sequel showed that he had the spirit of prophecy; for that very night armed men arrived there in pursuit of him, with an order to put him to death. When Julian the Apostate ascended the throne, the pagans of Gaza obtained an order from that prince to kill him, in revenge of the affront he had put upon their god Mamas, and of the many conversions he had made; and they had sent this party into Egypt to execute the sentence. The soldiers, finding themselves disappointed at Brutium, said he well deserved the character of a magician which he had at Gaza. The saint spent about a year in the desert of Oasis, and, finding that he was too well known in that country ever to lie concealed there, determined to seek shelter in some remote island, and, going to Paretonium in Lybia, embarked there with one companion for Sicily. He landed at Pachynus, a famous promontory on the eastern side of the island, now called Capo di Passaro. Upon landing he offered to pay for his passage and that of his companion with a copy of the gospels which he had written in his youth with his own hand; but the master, seeing their whole stock consisted in that manuscript and the clothes on their backs, would not accept of it; he even esteemed himself indebted to this passenger, who by his prayers had delivered his son, who was possessed by a devil, on board the vessel. St. Hilarion, fearing lest he should be discovered by some oriental merchants if he settled near the coast, travelled twenty miles up the country and stopped in an unfrequented wild place; where, by gathering sticks, he made every day a fagot, which he sent his disciple, whose name was Zanan, to sell at the next village, in order to buy a little bread. Hesychius, the saint's beloved disciple, had sought him in the East and through Greece when, at Methone, now called Modon, in Peloponnesus, he heard that a prophet had appeared in Sicily who wrought many miracles. He embarked and arrived at Pachynus; and inquiring for the holy man at the first village, found that everybody knew him; he was not more distinguished by his miracles than by his disinterestedness; for he could never be prevailed upon to take anything, not so much as a morsel of bread, from anyone.
St. Hilarion was desirous to go into some strange country, where not even his language should be understood. Hesychius therefore carried him to Epidaurus in Dalmatia, now Old Ragusa, the ruins of which city are seen near the present capital of the republic of that name. Miracles here again defeated the saint's design of living unknown. St. Hilarion, seeing it impossible to live there unknown, fled away in the night in a small vessel to the island of Cyprus. Being arrived there, he retired to a place two miles from Paphos. He had not been there three weeks when such as were possessed with devils in any part of the island began to cry out that Hilarion, the servant of Jesus Christ, was come. He expelled the evil spirits, but, sighing after the tranquillity of closer retirement, considered how he could make his escape to some other country; but the inhabitants watched him that he might not leave them. After two years Hesychius persuaded him to lay aside that design and retire to a solitary place which he had found twelve miles from the shore, not unpleasantly situated among very rough and craggy mountains, where there was water with fruit-trees, which advice the saint followed, but he never tasted the fruit. St. Jerome mentions that though he lived so many years in Palestine, he never went up to visit the holy places at Jerusalem but once; and then stayed only one day in that city. He went once that he might not seem to despise that devotion; but did not go oftener, lest he should seem persuaded that God or his religious worship is confined to any particular place. His chief reason, doubtless, was to shun the distractions of populous places that as much as possible nothing might interrupt the close union of his soul to God. The saint, in the eightieth year of his age, whilst Hesychius was absent, wrote him a short letter with his own hand in the nature of a last will and testament, in which he bequeathed to him all his riches, namely, his book of the gospels, his sackcloth, hood, and little cloak. Many pious persons came from Paphos to see him in his last sickness, hearing he had foretold that he was to go to our Lord. With them there came a holy woman named Constantia, whose son-in-law and daughter he had freed from death by anointing them with oil. He caused them to swear that as soon as he should have expired, they would immediately commit his corpse to the earth, apparelled as he was, with his hair-cloth, hood, and cloak. His distemper increasing upon him, very little heat appeared to remain in his body, nor did anything seem to remain in him of a living man besides his understanding, only his eyes were still open. He expressed his sense of the divine judgments, but encouraged his soul to an humble confidence in the mercy of his Judge and Redeemer, saying to himself, "Go forth, what cost thou fear? go forth, my soul, what cost thou apprehend? Behold, it is now threescore and ten years that thou hast served Christ; and art thou afraid of death?" He had scarcely spoken these words but he gave up the ghost, and was immediately buried as he had ordered.
St. Hilarion died in 371, or the following year, being about eighty years of age; for he was sixty-five years old at the death of St. Antony. Hesychius, who was in Palestine, made haste to Cyprus upon hearing this news and, pretending to take up his dwelling in the same garden, after ten months found an opportunity of secretly carrying off the saint's body into Palestine, where he interred it in his monastery, near Majuma. It was as entire as it was when alive, and the cloths were untouched. Many miracles were wrought, both in Cyprus and Palestine, through his intercession, as St. Jerome assures us. Sozomen mentions his festival to have been kept with great solemnity in the fifth age. See his life written by St. Jerome before the year 392.
If this saint trembled after an innocent, penitential, and holy life, because he considered how perfect the purity and sanctity of a soul must be to stand before him who is infinite purity and infinite justice, how much ought tepid, slothful, and sinful Christians to fear? Whilst love inflames the saints with an ardent desire of being united to their God in the kingdom of pure love and security, a holy fear of his justice checks and humbles in them all presumption. This fear must never sink into despondency, abjection, or despair; but quicken our sloth, animate our fervour, and raise our courage; it must be solicitous, not anxious. Love and hope must fill our souls with sweet peace and joy, and with an entire confidence in the infinite mercy and goodness of God, and the merits of our divine Redeemer. SOURCE The Catholic Encyclopedia