Friday, November 23, 2018

Pope Francis "...human freedom... is generated and sustained by the loving freedom of the Father, revealed in the Son in the face of Mercy." FULL Text + Video

Video message of the Holy Father Francis to the participants in the Festival of the Social Doctrine of the Church in Verona (Italy), 22.11.2018

Below we publish the text of the Video Message that the Holy Father Francis sent, on the occasion of the opening of the works, to the participants in the eighth edition of the Festival of the Social Doctrine of the Church, underway in Verona from 22 to 25 November 2018, on the topic "The risk of freedom":

Video message of the Holy Father

Dear friends,

A warm greeting to all of you who attend the eighth edition of the Festival of the Church's Social Doctrine. The organizers have chosen as their theme "The risk of freedom", to invite reflection on what has always supported the path of men, women, society and civilizations. But often, the desire for freedom - which is God's great gift to his creature - has taken on deviant forms, generating wars, injustices and violations of human rights.

As Christians, faithful to the Gospel and aware of the responsibility we have for all our brothers, we are called to be attentive and vigilant because "the risk of freedom" does not lose its highest and most demanding meaning. To risk, in fact, means to get involved. And this is our first call. Together we must work to eliminate what deprives men and women of the treasure of freedom. And, at the same time, rediscover the taste of that freedom that knows how to preserve the common home that God has given us.

There are many situations in which, even today, men and women can not put their freedom to good use, they can not risk it. I underline three: poverty, the domination of technology, the reduction of man to consumer.

First of all, the indigence, caused by great injustices, which continue to be perpetrated throughout the world, even in our cities. "It is no longer simply a question of the phenomenon of exploitation and oppression, but of something new: with the exclusion, belonging to the society in which we live is struck, in its very root, since it is not it's in the slums, in the suburbs, or without power, but it's out. The excluded are not "exploited" - no, they are not exploited - but they are waste, "leftovers" »(Apostolic Exhortation Evangelii Gaudium, 53). It is the culture of waste! If a man or a woman is reduced to "surplus", not only do they experience the evil fruits of others' freedom on them, but they are defrauded of the possibility of "risking" their freedom for themselves, for their family, for a good, just and dignified life.

Then there is another situation that negatively affects the experience of freedom and is technological development, when it is not accompanied by an adequate development of responsibility, values ​​and conscience. Thus the sense of limitation is lost, with the consequence of not seeing the epochal challenges we have before us. The absolutization of technique can backfire on man. As St. Paul VI recalled, in his speech for the 25th anniversary of FAO: "The most extraordinary scientific progress, the most amazing technical feats, the most prodigious economic growth, if they are not joined to genuine social and moral progress, are addressed, ultimately, against man "(November 16, 1970).

The third negative situation is represented by the reduction of man to a mere consumer. Here freedom to "risk" remains only an illusion. In fact, "this paradigm makes everyone believe that they are free as long as they retain a supposed freedom to consume, when in reality those who possess freedom are those who belong to the minority that holds economic and financial power" (Enc. Laudato si ', 203). This is not freedom, it is slavery: daily experience is marked by resignation, distrust, fear, closure.
Despite these deviations, the desire to "risk" one's freedom never fails. Even in those who have lived and experience situations of slavery and exploitation. During the Festival you will be able to listen to testimonies of newfound freedom: for example, from prostitution, from the grip of wear, and so on. These are stories that attest to an ongoing liberation, which gives strength and hope. These are stories that make people say: yes, the risk of freedom is possible!

Although some are afraid of going against the current, many, in their daily lives, live lifestyles, supportive, open, welcoming lifestyles. They are the real answer to the various slavery because they move like free people. They ignite dormant desires, open horizons, make good desire desirable. The lived freedom is never limited to managing what happens because it always contains something that carries beyond. Freedom never kills dreams, but builds in life what many desire but do not have the courage to pursue. Certainly being free is a challenge, a permanent challenge: it fascinates, it wins, it gives courage, it makes us dream, it creates hope, it invests on the good, it believes in the future. It therefore contains a force that is stronger than any slavery. The world needs free people!

"The human person, the more he grows, matures and sanctifies himself the more he enters into relationship, when he comes out of himself to live in communion with God, with others and with all creatures. Thus it assumes in its existence that Trinitarian dynamism that God has impressed on her since her creation. Everything is connected, and this invites us to mature a spirituality of global solidarity that flows from the mystery of the Trinity "(ibid., 240).

This is why human freedom discovers itself to the end, when it understands that it is generated and sustained by the loving freedom of the Father, revealed in the Son in the face of Mercy. Under his compassionate gaze, every man can always resume the path of the "risk of freedom".

Dear friends, I wish you to be free people and not to be afraid of spending and getting your hands dirty to do good and help those in need.

I renew my cordial greeting to all the participants and, in particular, to the many volunteers who every year offer their availability. A greeting to the Bishop of Verona, Msgr. Giuseppe Zenti, who hosts the event, and a thank you to Don Vincenzi for the service carried out for the dissemination, knowledge and experimentation of the Social Doctrine of the Church.

I assure you of my closeness, and my prayer. From my heart, I give you my blessing. And please do not forget to pray for me. Thank you!

[01887-EN.01] [Original text: Italian]

Today's Mass Readings and Video : Friday November 23, 2018 - #Eucharist

Friday of the Thirty-third Week in Ordinary Time
Lectionary: 501

Reading 1RV 10:8-11

I, John, heard a voice from heaven speak to me.
Then the voice spoke to me and said:
"Go, take the scroll that lies open in the hand of the angel
who is standing on the sea and on the land."
So I went up to the angel and told him to give me the small scroll.
He said to me, "Take and swallow it.
It will turn your stomach sour,
but in your mouth it will taste as sweet as honey."
I took the small scroll from the angel's hand and swallowed it.
In my mouth it was like sweet honey,
but when I had eaten it, my stomach turned sour.
Then someone said to me, "You must prophesy again
about many peoples, nations, tongues, and kings."

Responsorial PsalmPS 119:14, 24, 72, 103, 111, 131

R. (103a) How sweet to my taste is your promise!
In the way of your decrees I rejoice,
as much as in all riches.
R. How sweet to my taste is your promise!
Yes, your decrees are my delight;
they are my counselors.
R. How sweet to my taste is your promise!
The law of your mouth is to me more precious
than thousands of gold and silver pieces.
R. How sweet to my taste is your promise!
How sweet to my palate are your promises,
sweeter than honey to my mouth!
R. How sweet to my taste is your promise!
Your decrees are my inheritance forever;
the joy of my heart they are.
R. How sweet to my taste is your promise!
I gasp with open mouth
in my yearning for your commands.
R. How sweet to my taste is your promise!

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 19:45-48

Jesus entered the temple area and proceeded to drive out
those who were selling things, saying to them,
“It is written, My house shall be a house of prayer,
but you have made it a den of thieves.”

And every day he was teaching in the temple area.
The chief priests, the scribes, and the leaders of the people, meanwhile,
were seeking to put him to death,
but they could find no way to accomplish their purpose
because all the people were hanging on his words.

Saint November 23 : St. Columban : Abbot of #Ireland

St. Columban
Feast: November 23
Feast Day:
November 23
540, Leinster, Ireland
23 November 615
Major Shrine:
Abbey church at Bobbio

Already a monk at Bangor Columban set out from Ireland with twelve companions as a wandering pilgrim for Christ.
St Columban (543-615)
Already a monk at Bangor Columban set out from there with twelve companions as a wandering pilgrim for Christ. Passing to mainland Europe, he had enormous influence by setting up monastic foundations in France and Italy. A vibrant missionary society serving in fourteen countries worldwide today bears his name – the Columban Missionaries. Patrick Duffy tells Columban’s story.
Formation by Sinell at Cluain Inis and Comgall at Bangor
Born in Leinster, Columban receive a good education in the Bible, classical authors and the Latin Fathers. Finding that girls were distracting him from his studies, a woman hermit advised him to become a monk. After some time with Sinell at the Lough Erne island of Cluain Inis, his major formation was under St Comgall at Bangor, where he spent many years teaching before setting on his wanderings for Christ, probably in 590.
Saint Columban, abbot: “Seek then the highest wisdom, not by arguments in words but by the perfection of your life, not by speech but by faith that comes from God.
In the kingdom of the Franks Columban travelled with a group of companions by sea and land across Cornwall, the English Channel, Brittany and pressed on in a south-easterly direction into the kingdom of the Franks, by then partitioned (since 561) and thoroughly lapsed from its earlier Christianity under Clovis (d. 511) and his his queen, St Clotilde.
The Irish monks found paganism, witchcraft, magic, and brutal ritual murder rife. On their way they had visited the court of King Childebert II of Austrasia (now roughly = Alsace) and then being given an old Roman fort at Annagray, in the foothills of the Vosges mountains, they established their first monastery. Soon they founded another eight miles to the west at Luxeuil.
Conflict with Frankish bishopsTheir austere way of life, codified in Columban’s own Rule, attracted many followers, but their Irish customs, with a bishop subordinate to the abbot, a different date for Easter, and the Irish tonsure across the front part of the head, and some very penitential practices based on those of the desert fathers, all annoyed the Frankish bishops, who summoned Columban to explain himself at a synod. Regarding them as negligent and lax, Columban refused to attend, but wrote them a letter effectively suggesting that they were bothering about trifles and should leave him, “a poor stranger in these parts for the cause of Christ”, and his monks in peace.
Here the abbot and his monks led the simplest of lives, their food often consisting of nothing but forest herbs, berries, and the bark of young trees. The fame of Columbanus’s sanctity spread far and wide.
But the bishops renewed their attacks, concentrating on the Easter question, and Columban wrote to Pope St Gregory I asking for confirmation of the validity of his tradition. Gregory sent him  a copy of his Pastoral Care and advised him consult the Abbot of Lerins.
A kind of truce ensued for some years, followed by renewed attacks and a fresh appeal for tolerance. The Irish introduced a practice of confession with the imposition of harsh penances according to a Penitential Book compiled by Columban.
Writes to Pope Gregory
But the bishops renewed their attacks, concentrating on the Easter question, and Columban wrote to Pope St Gregory I asking for confirmation of the validity of his tradition. Gregory sent him  a copy of his Pastoral Care and advised him consult the Abbot of Lerins. A kind of truce ensued for some years, followed by renewed attacks and a fresh appeal for tolerance.
Conflict with the Burgundian royal family
Columban then fell foul of the Burgundian royal family. The king respected him and used him as an adviser, but Columban could not tolerate the fact that the king kept concubines. He refused to bless the king’s illegitimate children. This incurred the wrath of Theodoric’s formidable grandmother, Brunhilda, who exercised a matriarchal rule and did not want Theodoric marrying and so introducing a legitimate queen who might be a rival. She harrassed the Irish monks until they were forced to leave the kingdom, though the Franks who had joined their monasteries were allowed to stay.
Deported… but sailed up the RhineColumban and his Irish compatriots first tried to settle at Tours but were were forced under military escort to Nantes, to be deported back to Ireland by sea. Their ship ran into a fierce storm and was forced to turn back. They then crossed Gaul once more, but by a more northly route, to Metz, where the Austrasian king, Theodebert II, received them kindly. Finally they rowed up the Rhine in the depths of winter, hoping to settle at Bregenz on Lake Constance, but the excessive zeal of their preaching made them enemies, and when Austrasia and Burgundy went to war and Austrasia was defeated, Columban moved on.

God’s wanderer and fierce defender of the faith.
Into Italy
By now aged about 70, he crossed the Alps to Milan, leaving his disciple in Gall and some other monks behind, after what may have been a quarrel. He was well received by the king of Lombardy, an Arian, though his wife and children were Catholics. He found himself caught up in the complex doctrinal issue of the writings (and writers) known as the Three Chapters, about which he knew little. Persuaded by the king’s wife, a passionate defender of the Three Chapters, he wrote a letter to Pope Boniface IV, ostensibly in their defence, but actually defending the orthodoxy of his own position: “We are disciples of Saints Peter and Paul and all the disciples who by the Holy Spirit wrote the divine canon. No one of us has been a heretic, no one a Jew, no one a schismatic… the Catholic faith is maintained unchanged.”
Death and influenceThe royal couple gave Columban land at Bobbio, in an Apennine pass between Genoa and Piacenza, and here he built his last monastery. Invited to return to the Frankish kingdom, he declined, now nearing death.

St Columban’s tomb in Bobbio
He died at Bobbio on 3 November 615 and was buried there.
The next abbot commissioned a monk named Joncas, who had joined the abbey three years after Columban’s death, to write hisLife. Joncas completed this with the help of many who had known him. Over the centuries Bobbio acquired a great library and became a major influence on learning in northern Italy until the 16th century. It was finally suppressed by the French in 1803. Columban’s foundation at Luxeuil also flourished until the French Revolution.
Columban Missionaries todayIn 1918 a missionary society under the patronage of St Columban was founded from the Irish seminary of St Patrick’s College, Maynooth sending missionaries especially to China. There are presently over 500 Columban priests of ten nationalities and many lay missionaries in the Society ministering in 14 countries. Shared from Catholicireland Net

Saint November 23 : St. Clement I : #Pope : Patron of #Boatmen, #Sailors, sick children, Stonecutters

St. Clement I
Feast: November 23
Feast Day:
November 23
Rome, Italy
Patron of: boatmen, marble workers, mariners, sailors, sick children, stonecutters, watermen
Saint Clement I, byname Clement Of Rome, Latin Clemens Romanus   (born, Rome—died 1st century ad, Rome; feast day November 23), first Apostolic Father, pope from 88 to 97, or from 92 to 101, supposed third successor of St. Peter. According to the early Christian writer Tertullian, he was consecrated by Peter. Bishop St. Irenaeus of Lyon lists him as a contemporary of the Apostles and witness of their preaching. Bishop Eusebius of Caesarea dates his pontificate from 92 to 101. His martyrdom is legendary, and he has been hypothetically identified with the Clement mentioned in Phil. 4:3. His attribute is an anchor, to which he was tied and cast into the sea, according to spurious tales.

The authorship of the Letter to the Church of Corinth (I Clement), the most important 1st-century document other than the New Testament, has been traditionally ascribed to him. Still extant, it was written to settle a controversy among the Corinthians against their church leaders and reveals that Clement considered himself empowered to intervene (the first such action known) in another community’s affairs. His Letter achieved almost canonical status and was regarded as Scripture by many 3rd- and 4th-century Christians.
Numerous Clementine writings—those that at various times were added to the first Letter—show the high regard for Clement in the early church. He is credited with transmitting to the church theOrdinances of the Holy Apostles Through Clement (Apostolic Constitutions), which, reputedly drafted by the Apostles, is the largest collection of early Christian ecclesiastical law; the constitutions are now believed, however, to have been written in Syria c. 380. W.K. Lowther Clarke’s edition of The First Epistle of Clement to the Corinthians was published in 1937. Text from Britannica