Saturday, March 9, 2019

Sunday Mass Online : Sun. March 10, 2019 - #Eucharist in Lent 1st Sun. - Readings + Video

First Sunday of Lent
Lectionary: 24

Reading 1 DT 26:4-10

Moses spoke to the people, saying:
"The priest shall receive the basket from you
and shall set it in front of the altar of the LORD, your God.
Then you shall declare before the Lord, your God,
'My father was a wandering Aramean
who went down to Egypt with a small household
and lived there as an alien.
But there he became a nation
great, strong, and numerous.
When the Egyptians maltreated and oppressed us,
imposing hard labor upon us,
we cried to the LORD, the God of our fathers,
and he heard our cry
and saw our affliction, our toil, and our oppression.
He brought us out of Egypt
with his strong hand and outstretched arm,
with terrifying power, with signs and wonders;
and bringing us into this country,
he gave us this land flowing with milk and honey.
Therefore, I have now brought you the firstfruits
of the products of the soil
which you, O LORD, have given me.'
And having set them before the Lord, your God,
you shall bow down in his presence."

Responsorial PsalmPS 91:1-2, 10-11, 12-13, 14-15.

R. (cf. 15b)  Be with me, Lord, when I am in trouble.
You who dwell in the shelter of the Most High,
who abide in the shadow of the Almighty,
say to the LORD, "My refuge and fortress,
my God in whom I trust."
R. Be with me, Lord, when I am in trouble.
No evil shall befall you,
nor shall affliction come near your tent,
For to his angels he has given command about you,
that they guard you in all your ways.
R. Be with me, Lord, when I am in trouble.
Upon their hands they shall bear you up,
lest you dash your foot against a stone.
You shall tread upon the asp and the viper;
you shall trample down the lion and the dragon.
R. Be with me, Lord, when I am in trouble.
Because he clings to me, I will deliver him;
I will set him on high because he acknowledges my name.
He shall call upon me, and I will answer him;
I will be with him in distress;
I will deliver him and glorify him.
R. Be with me, Lord, when I am in trouble.

Reading 2ROM 10:8-13

Brothers and sisters:
What does Scripture say?
The word is near you,
in your mouth and in your heart

—that is, the word of faith that we preach—,
for, if you confess with your mouth that Jesus is Lord
and believe in your heart that God raised him from the dead,
you will be saved.
For one believes with the heart and so is justified,
and one confesses with the mouth and so is saved.
For the Scripture says,
No one who believes in him will be put to shame.
For there is no distinction between Jew and Greek;
the same Lord is Lord of all,
enriching all who call upon him.
For "everyone who calls on the name of the Lord will be saved."

Verse Before The GospelMT 4:4B

One does not live on bread alone,
but on every word that comes forth from the mouth of God.

GospelLK 4:1-13

Filled with the Holy Spirit, Jesus returned from the Jordan
and was led by the Spirit into the desert for forty days,
to be tempted by the devil.
He ate nothing during those days,
and when they were over he was hungry.
The devil said to him,
"If you are the Son of God,
command this stone to become bread."
Jesus answered him,
"It is written, One does not live on bread alone."
Then he took him up and showed him
all the kingdoms of the world in a single instant.
The devil said to him,
"I shall give to you all this power and glory;
for it has been handed over to me,
and I may give it to whomever I wish.
All this will be yours, if you worship me."
Jesus said to him in reply,
"It is written:
You shall worship the Lord, your God,
and him alone shall you serve."

Then he led him to Jerusalem,
made him stand on the parapet of the temple, and said to him,
"If you are the Son of God,
throw yourself down from here, for it is written:
He will command his angels concerning you, to guard you,
With their hands they will support you,
lest you dash your foot against a stone."

Jesus said to him in reply,
"It also says,
You shall not put the Lord, your God, to the test."
When the devil had finished every temptation,
he departed from him for a time.

Saint March 10 : St. John Ogilvie - Jesuit Priest of Scotland - #Jesuits

St John Ogilvie was a Jesuit priest, martyred for his faith at Glasgow on 10th March 1615. He is the only canonized martyr of the Scottish Reformation.
The year 2015 is the 400th anniversary of the martyrdom of St John Ogilvie.
The Life of St John Ogilvie
John Ogilvie is born on 4th July at Drum-na-Keith, on the north east coast of Scotland . His father, Sir Walter Ogilvie, conformed to the state religion of Calvinism (established by act of parliament in 1560) and later known as Presbyterianism. His mother, Agnes Elphinstone, was a Catholic with two brothers in the Society of Jesus.
John's mother dies when he is three. Walter Ogilvie is remarried, to Mary Douglas.
Travels to Helmstedt (an illustrious Lutheran school founded in 1570) to begin his formal education, age 13.
Enrols at the Scots College (which had moved from Douai to Louvain), undergoes instruction from Cornelius a Lapide SJ and shortly becomes a Roman Catholic. Then continued his studies at the Jesuit university at Olmütz (Olomouc, founded 1570) in Bohemia because of the poverty of the Scots College.
Continues studies with the Benedictines at the Schottenkloster (Irish Monastery) Sankt JakobRatisbon (Regensburg).
Returns to Olmütz. Enters the novitiate of the Society of Jesus on 5 th November at Brno in Moravia.
Takes his first vows as a Jesuit on 26 th December at Graz in Austria and then teaches grammar in the Jesuit school (founded 1573) while studying philosophy at the Jesuit university (founded 1585/6).
Teaches grammar and humanities at Vienna (Jesuit college and university founded 1551).
Returns to study at Olmütz to study theology. Appointed Prefect of the Sodality of Our Lady.
Ordained priest at Paris and appointed confessor to the students of the Jesuit college at Rouen (founded 1593).
Returns to Scotland, landing at Leith, under the alias John Watson, horse dealer. He is accompanied by James Moffat SJ and the Capuchin Franciscan, John Campbell.
Ogilvie travels to London and on to France on a secret mission, seemingly under the protection of the King. He returns to Scotland in June. On 14th October, he is betrayed by Adam Boyd and arrested in Glasgow. Imprisoned and tortured for five months in Glasgow and Edinburgh.
John Ogilvie is executed at the Mercat Cross, Glasgow, on 10th March and is buried outside the city walls.
Ogilvie's Relatio (his own account of his arrest, imprisonment and torture, written in prison) is printed in various cities in Europe and circulated secretly in England and Scotland.
The process to have John Ogilvie declared 'Blessed' is begun but not completed for another 400 years.
22nd December - Declared 'Blessed' by Pope Pius XI.
17th October - Declared a 'Saint' by Pope Paul VI.
400th Anniversary of the martyrdom of St John Ogilvie SJ.
Feast Day
The feast day of St John Ogilvie SJ is celebrated on 10th March (the day of his martyrdom in 1615) in the Jesuit calendar of the British Province and in the dioceses of Scotland, and on14th October (the date of his arrest in 1614 and the beginning of his martyrdom) in the rest of the universal Church.
Shared from Jesuitinstitute

SHARE Remind Your Friends - Clocks Forward at 2am - Go to #Church 1 hour Early!

Sunday, March 10, at 2am the clocks will move forward 1 hour in the USA and Canada. This is called "Daylight Savings Time" or "Spring Forward". This usually means you must go to Church 1 hour earlier on Sunday morning!
Here's a funny video to help you Remember....

Pope Francis "Athletes have this extraordinary opportunity to communicate to everyone, especially young people, the positive values of life ..."

Clementine Hall
Saturday, 9 March 2019

Dear brothers and sisters, good morning!
I am pleased to welcome the participants in the Annual Congress of the European Cycling Union, which on this occasion is also hosting the Assembly of the African Cycling Confederation.  I especially greet the President of the International Cycling Union, Mr David Lappartient, and thank him for his words.
The relationship between the Church and sport has a long history, which has become ever stronger over time.  Sport can be a great help to the human development of all, encouraging them to give of their best, as they seek to attain a certain goal.  This is because sport teaches perseverance, sacrifice, and self-denial.  We can think, for example, of the long and demanding training or the observance of a strict discipline of life.  The practice of a sport also teaches us not to be discouraged and to start again with determination after a defeat or injury.  Sport often becomes an opportunity to express with enthusiasm the joy of living and the true satisfaction of having crossed the finishing line.
Cycling, in particular, is one of the sports that places emphasis on some of the virtues, such as patience in effort, on long and difficult climbs; courage, in trying to breakaway or making a sprint; integrity, in respecting the rules; altruism and team spirit.  Indeed, if we consider road cycling – one of its most common forms – we can see how the whole team works together during the races: the support riders, the sprinters, the climbers.  They often have to sacrifice themselves for the leader, and when a teammate experiences difficulty it is the other teammates who show support and accompaniment.  In life too, it is necessary to cultivate a spirit of selflessness, generosity and community in order to help those who have fallen behind and who need help to achieve a certain goal.
Many cyclists have been examples, in sport and in life, for their integrity and consistency, giving of their best in cycling.  In their careers they have known how to combine strength of mind and determination to achieve victory, but also solidarity and joy of living in bearing witness to having discovered the potential of the human being, created in the image and likeness of God, and the beauty of living in communion with others and with creation.  Athletes have this extraordinary opportunity to communicate to everyone, especially young people, the positive values of life and the desire to devote it to the pursuit of high and noble goals.
This helps us understand the importance, for anyone who practices a sport – from occasional participants, to amateurs or professionals – of always being able to practice it at the service of the growth and integral development of the person.  When the opposite takes place and sport becomes an end in itself, and the person an instrument at the service of other interests such as prestige and profit, then distortions appear that taint it.  I am thinking of doping, dishonesty, disrespect for oneself and one’s opponents, and corruption.
I would also like to say a word about new developments in the field of cycling, which are spreading among the younger generations and which, like all new developments, can arouse resistance and represent a challenge for more traditional disciplines.  The commitment that the Church has undertaken to listen to young people, to take to heart their expectations, and their ways of expressing their desire to live and fulfill themselves is also beneficial for you.  It is necessary to accompany new generations without losing sight of the healthy traditions and popular culture that, in many countries of the world, accompanies cycling and its champions.

I wish you a fruitful meeting during these days, and in asking you to pray for me, I impart to all of you my heartfelt blessing. Thank you.
FULL TEXT and Image Source Share: - Official Translation

Lent Quote to SHARE by St. Mother Teresa "As Lent is the time for greater love, listen to Jesus' thirst...'

 "As Lent is the time for greater love, listen to Jesus' thirst...'Repent and believe' Jesus tells us. What are we to repent? Our indifference, our hardness of heart. What are we to believe? Jesus thirsts even now, in your heart and in the poor -- He knows your weakness. He wants only your love, wants only the chance to love you." -- Saint Teresa of Calcutta

A Priest is told to stop Defending Pope Francis - his Response "Before you get up and give a sermon on the failures of other church leaders, please, let us visit your parish first..."

A brother priest invited me to "take off the blinders" which cause me to defend the Pope during this time of scandals. Yet I do not believe I am blind to who Francis is.

To have blinders about Francis, is to imply that a person does not see the Pope's faults, or his failures, or his inadequate responses to the problems of sexual abuse by bishops or priests.

In all honesty, I am quite capable of seeing the bad in others, the sins of others, the problems which make other people "fall short of the glory of God" (Romans 3:23). If I wanted to, I could write long essays about the things I dislike in you, or you, or you.

But why publish these things? To prove that the pope, and others, are sinners? That needs no proof. Why write about this on Facebook? So that other people will join in picking apart the deficiencies and blunders of the pope or certain bishops? Is that supposed to give me a happier day, with more satisfaction in life?

And as it is said in Latin, "cui bono?" Who stands to gain by me passing these judgments and warning others about Francis? Will it make me look like a better priest, a warrior of good doctrine, a man of "holy bravery" who stands up to the pope?

I am a priest with my own failures. I have never broken any vows of ordination, but I am far from being appointed by God to "warn all of you" about the pope. My own parish does not run smoothly as I would like. My own parishioners at times are not visited and attended to as much as they should be. There are people away from the fold, whom I have not yet brought back.

The priest who taught us homiletics in the seminary once said, "Before you get up and give a sermon on the failures of other church leaders, please, let us visit your parish first. Let us interview all your employees and volunteers, ask them how they are treated and recompensed for their work by you. Let us review the neighborhoods around the parish and see how many of the lost and lonely have been contacted by you and lovingly invited back to the Church. Let us ask the most poor and downtrodden of the city, whether they feel as if your parish is a shining city on a hill?" (Matthew 5:14).

So to answer that priest's comments--no, I do not have blinders on. I see failures quite clearly, including my own. And as I know a visiting committee would find many deficiencies in my own leadership, of my own parish, I am not about to get on the soapbox of Facebook and preach about the deficiencies of the pope's leadership of 1.2 billion Catholics.
Reprinted with Permission from a Facebook Post by : Fr. Angel Sotelo, Pastor at St. Columba Church Diocese of Fresno, California

Pope Francis " Already Saint John Paul II spoke about the need to “encourage and support the ‘ecological conversion’” FULL Text at Sustainable Dev. Conference

Clementine Hall
Friday, 8 March 2019

Your Eminences, Your Excellencies,
Dear Leaders of world religious traditions,
Representatives of International Organizations,
Distinguished Ladies and Gentlemen,
I greet all of you gathered for this International Conference on Religions and the Sustainable Development Goals.
Sustainability and Inclusion
When we speak of sustainability, we cannot overlook how important it is to include and to listen to all voices, especially those usually excluded from this type of discussion, such as the voices of the poor, migrants, indigenous people, the young. I am pleased to see a variety of participants at this conference bringing a wide range of voices, of opinions and proposals, which can contribute to new paths of constructive development. It is important that the implementation of the sustainable development goals truly respect their original nature, which is inclusive and participatory.
The 2030 Agenda and the Sustainable Development Goals, approved by more than 190 nations in September 2015, were a great step forward for global dialogue, marking a vitally “new and universal solidarity” (Laudato Si’, 14). Different religious traditions, including the Catholic tradition, have embraced the objectives of sustainable development because they are the result of global participatory processes that, on the one hand, reflect the values of people and, on the other, are sustained by an integral vision of development.
Integral Development
Nevertheless, proposing a dialogue on inclusive and sustainable development also requires acknowledging that “development” is a complex concept, which is often manipulated. When we speak of development we must always ask: Development of what? Development for whom? For too long the conventional idea of development has been almost entirely limited to economic growth. Indicators of national development have been based on Gross Domestic Product (GDP) indices. This has led the modern economic system down a dangerous path where progress is assessed only in terms of material growth, on account of which we are almost obliged to irrationally exploit the environment and our fellow human beings.

As my predecessor Saint Paul VI rightly highlighted, to speak about human development means referring to all people – not just a few – and to the whole person – not just the material dimension (cf. Populorum Progressio, 14). Any fruitful discussion of development, therefore, should offer viable models of social integration and ecological conversion, because we cannot develop ourselves as human beings by fomenting increased inequality and degradation of the environment.[1]
Rejecting negative models, and proposing alternative ways forward, applies not only to others, but also to us. We should all commit ourselves to promoting and implementing the development goals that are supported by our deepest religious and ethical values. Human development is not only an economic issue or one that concerns experts alone; it is ultimately a vocation, a call that requires a free and responsible answer (cf. Benedict XVI, Caritas in Veritate, 16-17).
Goals (Dialogue and Commitments)
Solutions are what I hope will emerge from this Conference: concrete responses to the cry of the earth and the cry of the poor. Concrete commitments to promoting real development in a sustainable way through processes open to people’s participation. Concrete proposals to facilitate the development of those in need, making use of what Pope Benedict XVI recognized as “the unprecedented possibility of large-scale redistribution of wealth on a world-wide scale” (ibid. 42). Concrete economic policies that are focused on the person and that can promote a more humane market and society (cf. ibid. 45, 47). Concrete economic measures that seriously take into consideration our common home. Concrete ethical, civil and political commitments that develop alongsideour sister earth, and never against her.
Everything is Connected
I am also pleased to know that the participants in this conference are willing to listen to religious voices when they discuss the implementation of the sustainable development goals. All those involved in dialogue on this complex issue are invited in some way to go beyond their areas of specialization to find a shared response to the cry of the earth and of the poor. Those of us who are religious need to open up the treasures of our best traditions in order to engage in a true and respectful dialogue on how to build the future of our planet. Religious narratives, though ancient, are usually full of symbolism and contain “a conviction which we today share, that everything is interconnected, and that genuine care for our own lives and our relationships with nature is inseparable from fraternity, justice and faithfulness to others” (Laudato Si’, 70).
In this respect, the United Nations 2030 Agenda proposes integrating all the goals through the ‘five Ps’: people, planet, prosperity, peace and partnership.[2] I know that this conference is also focusing on these ‘five Ps’.
I welcome this unified approach to these goals, which can also help to save us from an understanding of prosperity that is based on the myth of unlimited growth and consumption (cf. Laudato Si’, 106), where we depend only on technological progress for sustainability. There are still people who stubbornly uphold this myth, and who tell us that social and ecological problems will solve themselves simply by the application of new technologies, without any need for ethical considerations or profound change (cf. ibid. 60).
An integral approach teaches us that this is not true. While it is certainly necessary to aim for a set of development goals, this is not sufficient for a fair and sustainable world order. Economic and political objectives must be sustained by ethical objectives, which presuppose a change of attitude: what the Bible would call a change of heart. Already Saint John Paul II spoke about the need to “encourage and support the ‘ecological conversion’” (Catechesis, January 17, 2001). This word is powerful: ecological conversion. Religions have a key role to play in this. For a correct shift towards a sustainable future, we must recognize “our errors, sins, faults and failures” which leads to a “heartfelt repentance and desire to change”; in this way, we will be reconciled with others, with creation and with the Creator (cf. Laudato Si’, 218).
If we want to provide a solid foundation for the work of the 2030 Agenda, we must reject the temptation to look for a merely technocratic response to the challenges - this is not good - and be prepared to address the root causes and the long-term consequences.
Indigenous Peoples
The key principle of all religions is the love of neighbour and the care of creation. I wish to draw attention to a special group of religious persons, namely indigenous peoples. Although they represent only five per cent of the world’s population, they look after about twenty-two per cent of the earth’s landmass. Living in areas such as the Amazon and the Arctic, they help protect approximately eighty per cent of the planet’s biodiversity. According to UNESCO, “Indigenous peoples are custodians and practitioners of unique cultures and relationships with the natural environment. They embody a wide range of linguistic and cultural diversity at the heart of our shared humanity”.[3] I would also add that, in a strongly secularized world, such peoples remind us all of the sacredness of our earth. This means that their voice and their concerns should be at the centre of the implementation of the 2030 Agenda and at the heart of the search for new paths for a sustainable future. I will also be discussing this with my brother bishops at the Synod for the Pan-Amazon Region, at the end of October this year.
Dear brothers and sisters, today, after three and a half years since the adoption of the sustainable development goals, we must be even more acutely aware of the importance of accelerating and adapting our actions in responding adequately to both the cry of the earth and the cry of the poor (cf. Laudato Si’, 49) - they are connected.
The challenges are complex and have multiple causes; the response, therefore, must necessarily be complex and well-structured, respectful of the diverse cultural riches of peoples. If we are truly concerned about developing an ecology capable of repairing the damage we have done, no branch of science or form of wisdom should be overlooked, and this includes religions and the languages particular to them (cf. ibid. 63). Religions can help us along the path of authentic integral development, which is the new name of peace (cf. Paul VI, Populorum Progressio, 26 March 1967, 76-77).
I express my heartfelt appreciation for your efforts in caring for our common home at the service of promoting an inclusive sustainable future. I know that, at times, it can seem far too difficult a task. And yet, “Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start” (Laudato Si’, 205). This is the change which present circumstances demand, because the injustice that brings tears to our world and to its poor is not invincible. Thank you.

[1] When, for example, due to inequalities in the distribution of power, the burden of immense debt is placed on the shoulders of the poor and poor countries, when unemployment is widespread despite the expansion of trade or when people are simply treated as a means for the growth of others, we need to question fully our key development model. In the same way, when in the name of progress we destroy the source of development – our common home – then the dominant model must be called into question. By questioning this model and re-examining the world economy, participants in the dialogue on development will be able to find an alternative global economic and political system. However, in order for this to happen, we must address the causes of the distortion of development, which is what in recent Catholic social teaching goes by the name of “structural sins”. Denouncing such sins is already a good contribution that religions make to the discussion on the world’s development. Nonetheless, alongside this denunciation, we must also put forward feasible ways of conversion to people and communities.
[2] Cf. United Nations, Transforming our world: the 2030 Agenda for Sustainable Development, 2015.

[3] UNESCO, Message from Ms Irina Bokova, Director-General of UNESCO on the occasion of the International Day of the World’s Indigenous Peoples, 9 August 2017.

Today's Mass Readings and Video : Saturday, March 9, 2019 - #Eucharist

Saturday after Ash Wednesday
Lectionary: 222

Reading 1IS 58:9B-14

Thus says the LORD:
If you remove from your midst oppression,
false accusation and malicious speech;
If you bestow your bread on the hungry
and satisfy the afflicted;
Then light shall rise for you in the darkness,
and the gloom shall become for you like midday;
Then the LORD will guide you always
and give you plenty even on the parched land.
He will renew your strength,
and you shall be like a watered garden,
like a spring whose water never fails.
The ancient ruins shall be rebuilt for your sake,
and the foundations from ages past you shall raise up;
"Repairer of the breach," they shall call you,
"Restorer of ruined homesteads."

If you hold back your foot on the sabbath
from following your own pursuits on my holy day;
If you call the sabbath a delight,
and the LORD's holy day honorable;
If you honor it by not following your ways,
seeking your own interests, or speaking with maliceB
Then you shall delight in the LORD,
and I will make you ride on the heights of the earth;
I will nourish you with the heritage of Jacob, your father,
for the mouth of the LORD has spoken.

Responsorial PsalmPS 86:1-2, 3-4, 5-6

R. (11ab)  Teach me your way, O Lord, that I may walk in your truth.
Incline your ear, O LORD; answer me,
for I am afflicted and poor.
Keep my life, for I am devoted to you;
save your servant who trusts in you.
You are my God.
R. Teach me your way, O Lord, that I may walk in your truth.
Have mercy on me, O Lord,
for to you I call all the day.
Gladden the soul of your servant,
for to you, O Lord, I lift up my soul.
R. Teach me your way, O Lord, that I may walk in your truth.
For you, O Lord, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
R. Teach me your way, O Lord, that I may walk in your truth.

Verse Before The GospelEZ 33:11

I take no pleasure in the death of the wicked man, says the Lord,
but rather in his conversion, that he may live.

GospelLK 5:27-32

Jesus saw a tax collector named Levi sitting at the customs post.
He said to him, "Follow me."
And leaving everything behind, he got up and followed him.
Then Levi gave a great banquet for him in his house,
and a large crowd of tax collectors
and others were at table with them.
The Pharisees and their scribes complained to his disciples, saying,
"Why do you eat and drink with tax collectors and sinners?"
Jesus said to them in reply,
"Those who are healthy do not need a physician, but the sick do.
I have not come to call the righteous to repentance but sinners."

Saint March 9 : St. Frances of Rome : Patron of: Benedictine Oblates; Automobile Drivers

Feast Day:
March 9
1384, Rome
March 9, 1440, Rome
1608, Rome by Pope Paul V
Major Shrine:
Santa Francesca Romana Church, Romea
Patron of:
Benedictine oblates; automobile drivers

One of the greatest mystics of the fifteenth century; born at Rome, of a noble family, in 1384; died there, 9 March, 1440. Her youthful desire was to enter religion, but at her father's wish she married, at the age of twelve, Lorenzo de' Ponziani. Among her children we know of Battista, who carried on the family name, Evangelista, a child of great gifts (d. 1411), and Agnes (d. 1413). Frances was remarkable for her charity to the poor, and her zeal for souls. She won away many Roman ladies from a life of frivolity, and united them in an association of oblates attached to the White Benedictine monastery of Santa Maria Nuova; later they became the Benedictine Oblate Congregation of Tor di Specchi (25 March, 1433) which was  approved by Eugene IV (4 July, 1433). Its members led the life of religious, but without the strict cloister or formal vows, and gave themselves up to prayer and good works. With her husband's consent Frances practiced continency, and advanced in a life of contemplation. Her visions often assumed the form of drama enacted for her by heavenly personages. She had the gift of miracles and ecstasy, we well as the bodily vision of her guardian angel, had revelations concerning purgatory and hell, and foretold the ending of the Western Schism. She could read the secrets of consciences and detect plots of diabolical origin. She was remarkable for her humility and detachment, her obedience and patience, exemplified on the occasion ofher husband's banishment, the captivity of Battista, her sons' death, and the loss of all herproperty.
On the death of her husband (1436) she retired among her oblates at Tor di Specchi, seeking admission for charity's sake, and was made superior. On the occasion of a visit to her son, she fell ill and died on the day she had foretold. Her canonization was preceded by three processes (1440, 1443, 1451) and Paul V declared her a saint on 9 May, 1608, assigning 9 March as her feast day. Long before that, however, the faithful were wont to venerate her body in the church of Santa Maria Nuova in the Roman Forum, now known as the church of Santa Francesca Romana.

(Taken From Catholic Encyclopedia)