Tuesday, June 4, 2019

Saint June 5 : St. Boniface : Apostle of Germany : Patron of Brewers and Tailors with Litany and Novena Prayers

Born: 673-680 at Crediton, Devonshire, England

Died:5 June 754 at Dokkum, Freisland 
Patron of:brewers; file cutters; tailors 
Apostle of Germany, date of birth unknown; martyred 5 June, 755 (754); emblems: the oak, axe, book, fox, scourge, fountain, raven, sword. He was a native of England, though some authorities have claimed him for Ireland or Scotland. The place of his birth is not known, though it was probably the south-western part of Wessex. Crediton (Kirton) in Devonshire is given by more modern authors. The same uncertainty exists in regard to the year of his birth. It seems, however, safe to say that he was not born before 672 or 675, or as late as 680. Descended from a noble family, from his earliest years he showed great ability and received a religious education. His parents intended him for secular pursuits, but, inspired with higher ideals by missionary monks who visited his home, Winfrid felt himself called to a religious state. After much difficulty he obtained his father's permission and went to the monastery of Adescancastre on the site of the present city of Exeter, where, under the direction of Abbot Wolfhard, he was trained in piety and learning. About seven years later he went to the Abbey of Nhutscelle (Nutshalling) between Winchester and Southampton. Here, leading an austere and studious life under Abbot Winbert, he rapidly advanced in sanctity and knowledge, excelling especially in the profound understanding of scriptures, of which he gives evidence in his letters. He was also well educated in history, grammar, rhetoric, and poetry. He made his profession as a member of the Benedictine Order and was placed in charge of the monastic school. At the age of thirty he was ordained priest. Through his abbot the fame of Winfrid's learning soon reached high civil and ecclesiastical circles. He also had great success as a preacher. 
With every prospect of a great career and the highest dignities in his own country, he had no desire for human glory, for the thought of bringing the light of the Gopel to his kindred, the Old Saxons, in Germany, had taken possession of his mind. After many requests Winfrid at last obtained the permission of his abbot. In 716 he set out for the mission in Friesland. Since the Faith had already been preached there by Wigbert, Willibrord, and others, Winfrid expected to find a good soil for his missionary work, but political disturbances caused him to return temporarily to England. Towards the end of 717 Abbot Winbert died, and Winfrid was elected to succeed him, but declined and induced Daniel, Bishop of Winchester, to influence the monks to elect another. Winfrid was left free to follow out his intentions, but before going back to his apostolic work he wished to visit Rome and to obtain from the pope the apostolic mission and the necessary faculties. Bishop Daniel gave him an open letter of recommendation to kings, princes, bishops, abbots, and priests, and a private letter to the pope. On Winfrid's arrival in Rome, in the fall of 718, Pope Gregory II received him kindly, praised his resolutions, and having satisfied himself in various conferences as to the orthodoxy of Winfrid, his morals, and the purity of his motives, on 15 May, 719, he gave him full authority to preach the Gospel to the heathens in Germany to the right of the Rhine, ordering him at the same time to adhere to the Roman practice in the administration of the Sacrament of Baptism, and to consult with the Holy See in case of difficulties. Having received instructions to make to make his first journey through the country, only a tour of inspection, he travelled through Bavaria and found the Church flourishing, with a number of churches and monasteries. In Alamannia, which he crossed on his way to Thuringia, he found similar conditions. Thuringia was considered by Rome as Christian, and the mission of Winfrid was supposed to be that of an authorized reformer. He found the country, however, in a bad condition, St. Kilian had laboured with energy, but without success. Duke Gotzbert and some years later his son, Hethan II, both converts of St. Kilian had been murdered, perhaps on account of their injudicious zeal in trying to spread Christianity. Great numbers of their rebellious subjects had lapsed into heathenism, or a mixture of Christianity and idolatry. Winfrid tried to enkindle a missionary spirit in the priests and to make the people live up to the pure precepts of the Christian religion. Though he converted some of the heathens, he did not meet with the success which he had anticipated. On his way to the court of Charles Martel, possibly to interest that prince in the matter, he received news of the death of the Frisian King Radbod, and went to Friesland. Here he spent three years under the aged St. Willibrord, travelling about with tireless energy and preaching fearlessly as he went. Multitudes of Christians who had fallen away during the persecution of Radbod were brought to repentance and thousands of pagans accepted the Faith. Many of the converts were brought together to lead a religious life under the Rule of St. Benedict. St. Willibrord, feeling the weight of his years, wished to make Winfrid his assistant and successor in the See of Utrecht. Winfrid refused, giving as his main reason that the pope had sent him for missionary work. He therefore left and followed in the wake of the army of Charles Martel as far as Trier. Near this city was the Abbey of Pfalzel (Palatiolum). From there he took with him as a disciple and companion Gregory, a boy of about fourteen or fifteen, afterwards abbot in Utrecht, and continued his journey to Thuringia, where he converted many. He then went into Hessia, where many more were brought into the fold of Christ. With the assistance of two chiefs whom he had converted he established a monastic cell at Amöneburg at the River Ohm (then called Amana) in Upper Hessia, as a kind of missionary centre in which native clergy were to be educated.
While Winfrid was under the jurisdiction of St. Willibrord he had no special reason for reporting to the Holy See, but, now working independently, he considered it his duty to do so. He therefore sent Bynnan, one of his disciples, with a letter to Gregory recounting his labours of the past years and asking for further directions. Bynnan promptly executed his commission and soon returned with the pope's answer, expressing satisfaction with what had been done and a desire to confer with Winfrid personally. Winfrid accordingly set out for Rome, taking his course through France and Burgundy. He was warmly welcomed by the pope, who questioned him carefully, made him take the usual oath of allegiance, received from him a profession of faith, and on 30 November, 722 (723), consecrated him a regional bishop, with the name Boniface. Some say that Winfrid had taken this name at the time of his religious profession; others, that he received it on his first visit to Rome. The same discrepancy of opinion exists in derivation from bonum facere or bonum fatum; perhaps it is only an approximate Latinization of Wyn-frith. Pope Gregory then sent Boniface back with letters to his diocesans in Thuringia and Hessia demanding obedience for their new bishop. A letter was also addressed to Charles Martel asking his protection. Boniface himself had received a set of ecclesiastical canons for his guidance. Boniface returned to Upper Hessia and repaired the losses which occurred during his absence, many having drifted back into paganism; he also administered everywhere the Sacrament of Confirmation. He continued his work in Lower Hessia. To show the heathens how utterly powerless were the gods in whom they placed their confidence, Boniface felled the oak sacred to the thunder-god Thor, at Geismar, near Fritzlar. He had a chapel built out of the wood and dedicated it to the prince of the Apostles. The heathens were astonished that no thunderbolt from the hand of Thor destroyed the offender, and many were converted. The fall of this oak marked the fall of heathenism. Tradition tells us that Boniface now passed on to the River Werra and there erected a Church of St. Vitus, around which sprang up a town which to the present day bears the name of Wannfried. At Eschwege he is said to have destroyed the statue of the idol Stuffo. Thence he went into Thuringia. The difficulties that confronted him here were very great Christianity had indeed made great progress, but it had become mixed up with heretical tenets and pagan customs. This was due to a great extent to some Celtic missionaries, several of whom had never been ordained, while others had been raised to the priesthood by non-Catholic bishops, though all performed priestly functions. These taught doctrines and made use of ceremonies at variance with the teaching and use of the Roman Church, especially in regard to the celebration of Easter, the conferring of baptism, celibacy, the papal and episcopal authority. Besides, many were wanting in education, some scarcely able to read or write, and equally ready to hold services for the Christians and to offer sacrifices to the idols for the heathens. A neighbouring bishop (probably of Cologne) also gave trouble, by laying claim to a part of the district under Boniface's jurisdiction and treating his authority as an intrusion, thereby indirectly strengthening the party of the heretics. All this caused him great anxiety and suffering as may be seen from his letters to England. He overcame all, thanks to his episcopal dignity and to his own personality, full of courage and zeal in the cause which he defended, and supported by the authority of the pope and of Charles Martel. His friends helped him not only by their prayers, but also by material aid. Many valuable books, ecclesiastical articles and the like were sent to him with words of encouragement. Numbers of men and women went to Germany at different times to be his helpers. Among them were Lullus, Denehard, Burchard, Wigbert, Sola, Witta (called also Wizo and Albinus), Wunibald, Willibald and the pious women Lioba, Chunihild, Chunitrude, Berthgit, Walburga, and Thecla. With these, and others recruited in Thuringia and elsewhere in Germany, he continued his labours. The number of the faithful increased wonderfully, including many of the nobility and the educated of the country. These assisted him in the building of churches and chapels. Boniface took care to have institutions in which religious life would be fostered. In Thuringia he built the first monastery Ohrdruf on the River Ohrn near Altenberga. He appointed Thecla Abbess of Kitzingen, Lioba of Bischofsheim, and Walburga of Heidenheim. Pope Gregory II died 11 February, 731, and was succeeded on 18 March by Gregory III. Boniface hastened to send a delegation to the new pontiff, to pay his respects and to assure him of his fidelity. The answer to this seems to be lost. In 732 Boniface wrote again and stated among other things that the work was becoming too much for one man. Gregory III congratulated him on his success and praised his zeal, in recognition sending him the pallium, and making him an archbishop, but still without a fixed see. He gave him instructions to appoint bishops wherever he thought it necessary. Boniface now enlarged the monastery of Amöneburg and built a church, dedicating it to St. Michael. Another monastery he founded at Fritzlar near the River Eder, which was completed in 734. The church, a more magnificent structure, was not finished before 740. In 738 Boniface made his third journey to Rome, intending to resign his office and devote himself exclusively to the mission among the Saxons. He was accompanied by a number of his disciples, who were to see true Christian life in the centre of Christianity. Gregory III received him graciously and was rejoiced at the result of Boniface's labour, but would not allow him to resign. Boniface remained in Rome for about a year and then returned to his mission invested with the authority of a legate of the Holy See. His first care on his return was the Church in Bavaria.
In 715 (716) Duke Theodo had come to Rome out of devotion, but probably also to secure ecclesiastical order in his provinces. Gregory II sent three ecclesiastics with instructions to do away with abuses. Their work, however, was rendered futile by the death of Theodo in 717 and the subsequent political quarrels. Boniface had twice passed through the country. Now with the help of Duke Odilo and of the nobles he began the work of reorganization acting entirely according to the instructions of Gregory II. He examined the orders of the clergy, deposed the obstinate, reordained those whose ordination he found invalid, provided they had erred through ignorance and were willing to submit to authority. He made a new circumscription of the dioceses and appointed bishops for the vacant sees, viz., the Abbot John to the See of Salzburg, vacant since the death of St. Rupert in 718; Erembert to Freising, vacant since the death of his brother, St. Corbinian, in 730; Gaubald for Ratisbon. Passau had been established and provided for by the pope himself through the nomination of Vivilo. About this time Boniface founded the new Diocese of Buraburg, and named Witta as its bishop. This diocese existed for only a short time, during the administration of two bishops, and was then joined to Augsburg. Somewhat later the dioceses of Eichstätt and Erfurt (Erphesfurt) were formed, and Willibald was consecrated bishop for the former about October, 741; for the latter Boniface appointed as first (and last) bishop Adalar, who, it seems, never received episcopal consecration, as he is continually spoken of as a priest. Burchard was chosen for Würzburg. Charles Martel had died 22 October, 741, at Quiercy on the Oise and was succeeded by his sons Carloman and Pepin. In Rome Pope Gregory III died 28 November, 741, and was followed by Zachary. Carloman asked Boniface, his former preceptor, to a consultation. The result of this was a letter to the pope in which Boniface reported his actions in Bavaria and asked advice in various matters. He also stated the wish of Carloman that a synod be held. In answer Pope Zachary, 1 April, 742, confirmed the erection of the dioceses, sanctioned the holding of the synod, and gave the requested information. The synod, partly ecclesiastical and partly secular, was held 21 April, 742, but the place cannot be ascertained. The bishops appointed by Boniface were present and several others, but it was mainly the authority of Boniface and the power of Carloman that gave weight to the first German synod. Among its decrees the most noteworthy are those ordaining the subjection of the clergy to the bishop of the diocese and forbidding them to take any active part in wars, to carry arms, or to hunt. Very strict regulations were made against carnal sins on the part of priests and religious. The Rule of St. Benedict was made a norm for religious. Laws were also enacted concerning marriage within the forbidden degrees of kindred. A second national synod was held 1 March, 743, at Liptina in Hainault, and another at Soissons, 2 March, 744. In this synod a sentence of condemnation was passed against two heretics, Adalbert and Clement, the former a native of Gaul, the latter of Ireland. They were strain condemned in 745 and also at a synod held in Rome. Several other synods were held in Germany to strengthen faith and discipline. At the request of Carloman and Pepin the authority of Boniface over Bavaria was confirmed and extended over Gaul.
In 744 St. Willibrord, Bishop of Utrecht, died, and Boniface took the diocese under his charge, appointed an assistant or chor-episcopus. About the same time the See of Cologne became vacant through the death of Ragenfried, and it was the intention of Boniface as well as the wish of Pope Zachary to make this his archiepiscopal see, but the clergy opposed. Before the project could be carried out the Diocese of Mainz lost its bishop through the deposition of Gewilieb who led a very irregular life and had killed the slayer of his father, who was his predecessor in the episcopal office. Pope Zachary, 1 May, 748 (747), appointed Boniface Archbishop of Mainz and Primate of Germany. The new archdiocese comprised the dioceses of Tongem, Cologne, Worms, Speyer, Utrecht, and the dioceses erected by Boniface himself: Buraburg, Eichstätt, Erfurt, and Würzburg. Of Augsburg, Coire, and Constance the decree does not speak, but they are shortly afterwards mentioned as belonging to the province. After a few years Boniface was able to reconcile his enemies with the Holy See, so that the supremacy of the pope was acknowledged in Great Britain, Germany, and Gaul, as well as in Italy.
In 747 Carloman resigned his share of the government to his brother Pepin and left to spend the remainder of his days as a monk. He built a monastery in honour of St. Silvester at Soracte near Rome, and later retired to Monte Cassino. His motives for this are not known, but perhaps he was frightened at the severity of the measures he had felt himself obliged to use in order to obtain a union among the German tribes. Pepin, now the sole ruler, became the founder of the Carlovingian dynasty. That Boniface had anything to do with the dis-establishment of the old royal family and the introduction of a new one cannot be proved. He did not mingle in the politics of the country, except in this, that he did all in his power to convert the people to the true Faith, and to bring them into spiritual subjection to the Roman pontiff. It is generally stated that Boniface anointed and crowned Pepin by order of the pope, though this is denied by some.
The rest of his life Boniface spent in confirming what he had achieved in Germany. This he did by frequently holding synods and by enforcing the sacred canons. He did much for true religious life in the monasteries, especially at Fulda, which had been established under his supervision by St. Sturm, and into which Boniface returned yearly to train the monks and to spend some days in prayer and meditation. At his request Pope Zachary exempted the abbey from all episcopal jurisdiction and placed it under the immediate care of the Holy See. This was something new for Germany, though already known and practised in Italy and England. It seems that Boniface's last act as Archbishop of Mainz was the repudiation of the claim of the Archbishop of Cologne to the diocese of Utrecht. The matter was laid before Pepin, who decided against Cologne. The same decision must have been given by Pope Stephen II (III) who had become the successor of Zachary, 26 March, 752, for after that time no further claim was made by Cologne. No change was made until the ninth century, when Cologne was made an archdiocese and Utrecht one of its suffragan sees. Boniface appointed Abbot Gregory as administrator of Utrecht, and Eoban, who had been assistant, he took as his companion.
When Boniface saw that all things had been properly taken care of, he took up the work he had dreamed of in early manhood, the conversion of the Frisians. With royal consent, and with that of the pope previously given, he in 754 resigned the Archdiocese of Mainz to his disciple Lullus, whom in 752 he had consecrated bishop, again commenced a missionary tour, and laboured with success to the East of the Zuider Zee. Returning in the following year, he ordered the new converts to assemble for confirmation at Dorkum on the River Borne. The heathens fell upon them and murdered Boniface and fifty-two companions (according to some, thirty-seven). Soon afterwards, the Christians, who had scattered at the approach of the heathens, returned and found the body of the martyr and beside him the bloodstained copy of St. Ambrose on the "Advantage of Death". The body was taken to Utrecht, afterwards through the influence of Lullus removed to Mainz, and later, according to a wish expressed by the saint himself during his lifetime, to the Abbey of Fulda. Portions of his relics are at Louvain, Mechlin, Prague, Bruges, and Erfurt. A considerable portion of an arm is at Eichfeld. His grave soon became a sanctuary, to which the faithful came in crowds especially on his feast and during the Octave. England is supposed to have been the first place where his martyrdom was celebrated on a fixed day. Other countries followed. On 11 June, 1874, Pope Pius IX extended the celebration to the entire world. Brewers, tailors, and file-cutters have chosen St. Boniface as their patron, also various cities in Germany. The writings of St. Boniface which have been preserved are: "Collection of Letters"; "Poems and Riddles"; "Poenitentiale"; "Compendium of the Latin Language"; "Compendium of Latin Prosody"; "Sermons" (doubtful). Text Source: The Catholic Encyclopedia
Novena Prayer (to be said for 9 days)
St. Boniface O God, who filled St. Boniface  with the spirit of the Apostles,  continue to spread the Good News  among all people this day.  May your Church witness  in word and deed to your glory,  and, through the intercession of St. Boniface,  ever grow in service to our neighbour. Amen.  Our Father…., Hail Mary…, Glory Be…. 
Feast Day Prayer: St. Boniface May the Martyr Saint Boniface be our advocate,  O Lord,  that we may firmly hold the faith  he taught with his lips and sealed in his blood  and confidently profess it by our deeds.  Through our Lord Jesus Christ, your Son,  who lives and reigns with you in the unity of the  Holy Spirit,  one God, for ever and ever. Amen. 
Litany Prayer to St. Boniface:
Lord, have mercy. Lord, have mercy. Christ, have mercy. Christ, have mercy. Lord, have mercy. Lord, have mercy. Christ, hear us. Christ, graciously hear us.
God, the Father of Heaven, Have mercy on us. God, the Son, Redeemer of the World, Have mercy on us.God, the Holy Ghost, Have mercy on us. Holy Trinity, one God, Have mercy on us.
Holy Mary, Pray for us. Holy Mother of God, Pray for us. Holy Virgin of virgins, Pray for us. Queen of the Apostles, Pray for us. Saint Boniface, Pray for us. Apostle of Germany, Pray for us. Worthy successor of the Apostles, Pray for us. Worthy disciple of Saint Benedict, Pray for us. Ornament of the Catholic Church, Pray for us. Thou light, shining for the conversion of pagan nations, Pray for us. Thou light, shining like the sun, Pray for us. Thou great benefactor of many nations, Pray for us. Thou zealous preacher of the Gospel, Pray for us. Thou unwearied laborer in the vineyard of the Lord, Pray for us.Thou founder of the Catholic Church in Germany, Pray for us. Saint Boniface, our Father, Pray for us.St. Boniface, teacher of truth and virtue, Pray for us. St. Boniface, extirpator of heathenism, Pray for us. St. Boniface, destroyer of heresy, Pray for us. St. Boniface, great Bishop and model of missionaries, Pray for us. St. Boniface, protector of missions, Pray for us. St. Boniface, founder of many monasteries, Pray for us. St. Boniface, powerful advocate with God, Pray for us. St. Boniface, who didst work many miracles, Pray for us. St. Boniface, great martyr of faith, Pray for us. That God may preserve and confirm us in our holy Catholic religion, Pray for us. That God may grant us grace to walk piously and faithfully before Him, Pray for us. That God may humble the enemies of His Church, Pray for us. That God may grant the grace of true faith to all heretics and infidels, Pray for us. That God may give us that spirit with which thou didst serve Him, Pray for us. That God may restore the Faith to the whole of Germany, Pray for us. That God may raise up zealous missionaries to convert all pagans and heretics, Pray for us. That the Holy Spirit may enlighten all missionaries, Pray for us.
Lamb of God, Who takest away the sins of the world: Spare us, O Lord. Lamb of God, Who takest away the sins of the world: Graciously hear us, O Lord. Lamb of God, Who takest away the sins of the world:Have mercy on us.
Christ, hear us. Christ, graciously hear us. Lord, have mercy. Christ, have mercy.
Lord, have mercy. Our Father, etc., for the conversion of Germany and of all heathen.
Let us pray. Merciful God, Who hast shown compassion to so many heathen nations, through Thy faithful servant St. Boniface: we humbly pray Thee to revive and preserve that faith which he preached in Thy Holy Name, that we may receive Thy revelations with a faithful heart, and so regulate our lives as to gain the Heavenly Kingdom. Through Jesus Christ Our Lord. R. Amen. Preserve and increase, we beseech Thee, O God, the faith of Thy children, and lead back to the true fold all those who have been separated or have separated themselves from it. Through Christ, Our Lord. R. Amen.
Prayer Source: Kyrie Eleison — Two Hundred Litanies by Benjamin Francis Musser O.F.M., The Magnificat Press, 1944

Powerful Novena to the Holy Spirit for Pentecost - #Miracle Prayers to Help you! - 4


On my knees before the great multitude of heavenly witnesses I offer myself, soul and body to You, Eternal Spirit of God. / I adore the brightness of Your purity the unerring keenness of Your justice and the might of Your love. You are the Strength / and Light of my soul. In You I live and move and am. I desire never to grieve You by unfaithfulness to grace and I pray with all my heart! To be kept from the smallest sin against You. Mercifully guard my every thought and grant that I may always watch for Your light: and listen to Your voice and follow Your gracious inspirations. I cling to You and give myself to You and ask You / by Your compassion to watch over me in my weakness. Holding the pierced Feet of Jesus and looking at His Five Wounds / and trusting in His Precious Blood and adoring His opened Side and stricken Heart / I implore You / Adorable Spirit I Helper of my infirmity, so to keep me in Your grace that I may never sin against You. Give me grace O Holy Ghost, Spirit of the Father and the Son to say to You always and everywhere / "Speak Lord for Your servant heareth." Amen.


O Lord Jesus Christ Who, before ascending into heaven did promise to send the Holy Ghost to finish Your work in the souls of Your Apostles and Disciples deign to grant the same Holy Spirit to me that He may perfect in my soul / the work of Your grace and Your love. Grant me the Spirit of Wisdom that I may despise the perishable things of this world and aspire only after the things that are eternal the Spirit of Understanding to enlighten my mind with the light of Your divine truth / the Spirit on Counsel that I may ever choose the surest way of pleasing God and gaining heaven, the Spirit of Fortitude, that I may bear my cross with You I and that I may overcome with courage all the obstacles that oppose my salvation the Spirit of Knowledge that I may know God find know myself and grow perfect in the science of the Saints the Spirit of Piety that I may find the service of God sweet and amiable / the Spirit of Fear that I may be filled with a loving reverence towards God and may dread in any way to displease Him. Mark me, dear Lord with the sign of Your true disciples / and animate me in all things with Your Spirit. Amen.

Thou in toil art comfort sweet, Pleasant coolness in the heat, solace in the midst of woe.
The Gift of Fortitude
The Gift of Fortitude By the gift of Fortitude the soul is strengthened against natural fear, and supported to the end in the performance of duty. Fortitude imparts to the will an impulse and energy which move it to under take without hesitancy the most arduous tasks, to face dangers, to trample under foot human respect, and to endure without complaint the slow martyrdom of even lifelong tribulation. "He that shall persevere unto the end, he shall be saved."
Come, O Blessed Spirit of Fortitude, uphold my soul in time of trouble and adversity, sustain my efforts after holiness, strengthen my weakness, give me courage against all the assaults of my enemies, that I may never be overcome and separated from Thee, my God and greatest Good. Amen
(Our Father and Hail Mary ONCE. Glory be to the Father 7 TIMES. Act of Consecration, Prayer for the Seven Gifts)

Novena Day 1 http://jceworld.blogspot.ca/2013/05/novena-to-holy-spirit-day-1-pentecost.html
Day 2 http://jceworld.blogspot.ca/2013/05/holy-spirit-novena-day-2-for-pentecost.html
Day 3 http://jceworld.blogspot.ca/2013/05/holy-spirit-novena-day-3-for-pentecost.html
Day 4 http://jceworld.blogspot.ca/2013/05/novena-to-holy-spirit-day-4-for.html
Day 5 http://jceworld.blogspot.ca/2013/05/novena-to-holy-spirit-day-5-for.html
Day 6 http://jceworld.blogspot.ca/2013/05/novena-to-holy-spirit-day-6-for.html
Day 7 http://jceworld.blogspot.ca/2013/05/novena-to-holy-spirit-day-7-for.html
Day 8 http://jceworld.blogspot.ca/2013/05/novena-to-holy-spirit-day-8-for.html
Day 9 http://jceworld.blogspot.ca/2013/05/novena-day-9-to-holy-spirit-for.html


Wow Nearly 3 Million people at Uganda, Martyrs' Day in Africa - with Pilgrims from around the World!

Pilgrims gathered at the Catholic Shrine of the Ugandan Martyrs during their annual Feast. They came by plane, by bus, and on foot: pilgrims traveled for days/weeks to Uganda's Catholic shrine for the feast of the Uganda Martyrs, celebrated each year June 3. 
The feast of the Uganda Martyrs honors 24 Catholic martyrs from the country, 22 of whom were killed between 1885 and 1887 under King Mwanga of Buganda, and two others who were killed in 1918 in Northern Uganda.  Their leader St. Charles Lwanga instructed his friends in the Catholic Faith and he personally baptized boy pages. He inspired and encouraged his companions to remain chaste and faithful. He protected his companions, ages 13-30, from the immoral acts and homosexual demands of the Babandan ruler, Mwanga.
During the homily, Archbishop John Baptist Odama, of Gulu, challenged Ugandans to follow the example of the youngest of the Martyrs -St. Kizito, who even at the age of 13 years, chose to obey God rather than an earthly King. The theme of this year’s Martyrs Day was, “Obey God always and everywhere.”
They gathered at the Basilica of the Uganda Martyrs in Namugongo, with most from Uganda, and many came from other countries, including Malawi, Tanzania, Kenya, South Africa, Nigeria, Zimbabwe, the Democratic Republic of the Congo, Japan, and the United States.
Archbishop Odama highligted two young girls aged 9 and 10 years as the young Kizitos and Jilda Irwas of today. The children joined adult pilgrims of Mbarara in walking to the Namugongo Shrine, a distance of more than 300 kilometres. The Archbishop called to the stage the two children and introduced them to the crowd. He also introduced 97-year-old Bernado Tibyangye who equally walked 300 Kilometres from Bushenyi District in Mbarara. The prayers to the Martyrs are said to be especially powerful and have been attested to by many of the faithful.
Novena to St. Charles Lwanga and Martyrs of #Uganda in #Africa

Saint June 3 : Sts. Charles Lwanga, Joseph Mkasa, Martyrs of Uganda : Patrons of African Catholic Youth

Pope Francis tells Judges "You have an essential role...be protagonists in the transformation of the judicial system based on courage, justice

Pope Francis closed the Pan-American Judges' Summit on Social Rights and Franciscan Doctrine, organized by the Pontifical Academy of Social Sciences warning against injustice. At the conclusion of the “Pan-American Judges' Summit on Social Rights and Franciscan Doctrine” in the Vatican, Pope Francis addressed the over 100 magistrates exhorting them to commit to defending social rights. ADDRESS OF HIS HOLINESS FATHER FRANCIS

Casina Pío IV
Tuesday, June 4, 2019

Ladies and Gentlemen,
It is a cause for joy and hope to meet you at this Summit where you have given an appointment that is not limited to you, but evokes the work that you do jointly with lawyers, advisers, prosecutors, defenders, officials, and It also evokes your peoples with the desire and sincere search to guarantee that justice, and especially social justice, can reach everyone. Your mission, noble and heavy, asks to consecrate oneself to the service of justice and the common good with the constant call for the rights of the people and especially the most vulnerable to be respected and guaranteed. In this way, you help the States not to renounce their highest and primary function: to take charge of the common good of their people. «Experience teaches that -John XXIII pointed out- when there is a lack of appropriate action by the public authorities in the economic, political or cultural fields, a greater number of inequalities in sectors is produced among citizens, especially in our time. more extensive, resulting in the rights and duties of the human person lack all practical effectiveness "(Letter enc Pacem in terris, 63).

I welcome this initiative to meet, as well as the one held last year in the city of Buenos Aires, in which more than 300 magistrates and judicial officials deliberated on social rights in the light of Evangelii gaudium, Laudato si 'and the speech to the Popular Movements in Santa Cruz de la Sierra. From there came an interesting set of vectors for the development of the mission they have in hand. This reminds us of the importance and, why not, the need to meet to face the underlying problems that your societies are going through and, as we know, can not be solved simply by isolated actions or voluntary acts of a person or a country, it calls for the generation of a new atmosphere; that is, a culture marked by shared and courageous leaderships that know how to involve other people and other groups until they bear fruit in important historical events (see Exhortation Apostolic Evangelii gaudium, 223) capable of opening paths for current generations, and also to the future, sowing conditions to overcome the dynamics of exclusion and segregation so that inequality does not have the last word (see Letter enc. Laudato si ', 53.164). Our people demand this type of initiatives that help to leave any kind of passive or spectator attitude as if the present and future history had to be determined and told by others.

We have to live a historical stage of changes where the soul of our peoples is at stake. A time of crisis - crisis: the Chinese character, risks, dangers and opportunities; it is ambivalent, very wise this - a time of crisis in which a paradox is verified: on the one hand, a phenomenal normative development, on the other a deterioration in the effective enjoyment of rights consecrated globally. It's like the beginning of nominalisms, they always start like this. Moreover, each time, and more frequently, societies adopt anomic forms of fact, especially in relation to the laws that regulate social rights, and do so with different arguments. This anomie is based, for example, on budgetary deficiencies, the impossibility of generalizing benefits or the programmatic rather than operational nature of the same. I am concerned to note that voices arise, especially from some "doctrinaires", who try to "explain" that social rights are already "old", are outdated and have nothing to contribute to our societies. In this way they confirm economic and social policies that lead our peoples to the acceptance and justification of inequality and indignity. The injustice and the lack of tangible and concrete opportunities behind so much analysis unable to get on the feet of the other - and I say feet, not shoes, because in many cases these people do not have - is also a way of generating violence: silent, but violence at last. The excessive nominalist, independentist normativity always ends in violence.
«Today we live in immense cities that are modern, proud and even vain. Cities - proud of their technological and digital revolution - that offer innumerable pleasures and well-being for a happy minority ... but the roof is denied to thousands of our neighbors and our brothers, even children, and they are elegantly called "people in street situation. " It is curious how in the world of injustice, euphemisms abound »(World Meeting of Popular Movements, October 28, 2014). It seems that the Constitutional Guarantees and the ratified international Treaties, in practice, do not have universal value.

The "naturalized social injustice" - that is, as something natural - and, therefore, invisible that we only remember or recognize when "some make noise in the streets" and are quickly labeled as dangerous or annoying, ends up silencing a history of postponements and forgetfulness Let me say, this is one of the great obstacles that the social pact finds and that weakens the democratic system. A political-economic system, for its healthy development, needs to guarantee that democracy is not only nominal, but can be embodied in concrete actions that ensure the dignity of all its inhabitants under the logic of the common good, in a call to solidarity and a preferential option for the poor (see Letter enc. Laudato si ', 158). This requires the efforts of the highest authorities, and certainly the judiciary, to reduce the distance between legal recognition and practice. There is no democracy with hunger, nor development with poverty, nor justice in inequality.

How many times the nominal equality of many of our statements and actions does nothing but hide and reproduce a real and underlying inequality and reveals that this is a possible fictional order. The economy of the papers, the adjective democracy, and the concentrated multimedia generate a bubble that conditions all eyes and options from sunrise to sunset. [1] Fictional order that equals in its virtuality but, in the concrete, extends and increases the logic and structures of exclusion-expulsion because it prevents a real contact and commitment with the other. Prevent the concrete, or take charge of the concrete.

Not all leave the same place when thinking about social order. This questions us and requires us to think new ways so that equality before the law does not degenerate into the propensity of injustice. In a world of virtualities, changes and fragmentation -we are in the age of the virtual-, social rights can not only be hortatory or nominal appeals, but must be a beacon and a compass for the road because «the health of the institutions of a society has consequences in the environment and in the quality of human life "(Letter enc. Laudato si ', 142).

We are asked for clarity of diagnosis and decision-making capacity in the face of conflict, we are asked not to let ourselves be dominated by inertia or by a sterile attitude as those who look at it, deny it or annul it and move on as if nothing happened, wash their hands to be able to continue with their lives. Others enter the conflict in such a way that they remain prisoners, lose horizons and project in the institutions their own confusions and dissatisfactions. The invitation is to look directly at the conflict, to suffer it and to resolve it by transforming it into the link of a new process (see Exhort, Apostolic Gospel, Gaudium, 227).

Assuming the conflict, it is clear that our commitment is with our brothers to operationalize social rights with the commitment to seek to dismantle all the arguments that threaten their realization, and this through the application or creation of legislation capable of raising people in recognition of their dignity. The legal gaps, both in terms of adequate legislation and accessibility and compliance, set in motion vicious circles that deprive people and families of the necessary guarantees for their development and well-being. These gaps are generators of corruption that find in the poor and in the environment the first and foremost affected.
We know that the law is not only the law or the norms, but also a praxis that configures the links, which transforms them, in a certain way, into "doers" of the right each time they are confronted with people and reality. And this invites to mobilize all the legal imagination in order to rethink the institutions and deal with the new social realities that are being lived. [2] It is very important, in this sense, that the people who come to your desks and work tables feel that you have reached them first, that you have arrived first, that you know them and understand them in your particular situation, but especially recognizing them in their full citizenship and in their potential to be agents of change and transformation. Let's never lose sight of the fact that popular sectors are not a problem in the first place but an active part of the face of our communities and nations, they have the right to participate in the search and construction of inclusive solutions. "The political and institutional framework does not exist only to avoid bad practices, but also to encourage better practices, to stimulate creativity that seeks new ways, to facilitate personal and collective initiatives" (Letter enc. Laudato si ', 177).

It is important to encourage that, from the beginning of professional training, legal operators can do so in real contact with the realities to which they will one day serve, knowing them first-hand and understanding the injustices for which they will one day have to act. It is also necessary to find all means and mechanisms so that young people from situations of exclusion or marginalization can reach themselves to be trained so that they can take the necessary role. Much has been said for them, we also need to listen to them and give them a voice in these meetings. The implicit leitmotiv of all legal-social paternalism comes to mind: everything for the people but nothing with the people. Such measures will allow us to establish a culture of encounter "because neither concepts nor ideas love each other [...]. The surrender, the true surrender, arises from the love of men and women, children and the elderly, peoples and communities ... faces, faces and names that fill the heart »(II World Meeting of the Popular Movements, Santa Cruz de la Sierra, 9 July 2015).

I take this opportunity to meet with you to express my concern for a new form of exogenous intervention in the political scenarios of the countries through the improper use of legal procedures and judicial typifications. Lawfare, in addition to putting countries' democracy at serious risk, is generally used to undermine emerging political processes and tend towards the systematic violation of social rights. In order to guarantee the institutional quality of the States, it is fundamental to detect and neutralize this type of practices that result from improper judicial activity in combination with parallel multimedia operations. About this I do not stop but the previous media judgment is known to all.

This reminds us that, in many cases, the defense or prioritization of social rights over other types of interests, will lead you to face not only an unjust system but also a powerful communication system of power, which will frequently distort the scope of their decisions, will question their honesty and also their probity, they can even judge him. It is an asymmetric and erosive battle in which to overcome it is necessary to maintain not only the strength but also the creativity and an adequate elasticity. How many times the judges face in solitude the walls of defamation and reproach, if not of slander! Certainly, it requires a great strength to cope. "Happy are those who are persecuted for practicing justice, because to them belongs the Kingdom of Heaven" (Mt 5,10), said Jesus. In this sense, I am glad that one of the objectives of this meeting is the creation of a Pan-American Standing Committee of Judges and Judges for Social Rights, whose objectives include overcoming loneliness in the judiciary, providing support and reciprocal assistance to revitalize the exercise of his mission. The true wisdom is not achieved with a mere accumulation of data-that is encyclopedism-an accumulation that ends up saturating and clouding in a kind of environmental pollution, but with reflection, dialogue, the generous encounter between people, that adult confrontation, healthy that makes us all grow (see Letter enc. Laudato si ', 47).
In 2015 he told the members of the Popular Movements: You "have an essential role, not only demanding and claiming, but fundamentally creating. You are social poets: creators of work, builders of houses, food producers, especially for those discarded by the world market »(II World Meeting of Popular Movements, Santa Cruz de la Sierra, 9 July 2015). Dear magistrates: You have an essential role; let me tell you that you are also poets, they are social poets when they are not afraid "to be protagonists in the transformation of the judicial system based on courage, justice and the primacy of the dignity of the human person" [3] on any other type of interest or justification. I would like to conclude by saying: "Happy are those who hunger and thirst for justice; happy are those who work for peace "(Mt 5,6.9). Thank you.

[1] Cf. Roberto Andrés Gallardo, Social Rights and Franciscan Doctrine, 14.

[2] Cf. Horacio Corti, Social Rights and Franciscan Doctrine, 106.

[3] Nicolás Vargas, Social rights and Franciscan doctrine, 230.
Full Text + Image Source: Shared from Vatican.va - Unofficial Translation

#BreakingNews Join Religious Freedom Week - Free Resources for Churches from US Bishops - Full Text

USCCB Religious Liberty Chairman Announces Religious Freedom Week from June 22-29, 2019

May 30, 2019
WASHINGTON— The chairman of the USCCB’s Committee for Religious Liberty, Archbishop Joseph E. Kurtz of Louisville, encourages Catholics to pray and act in support of religious liberty at home and abroad during Religious Freedom Week 2019which begins on June 22, the Feast of Saints Thomas More and John Fisher, and ends on June 29, the Solemnity of Saints Peter and Paul. The theme for this year, Strength in Hope, is taken from the Second Vatican Council’s Decree on the Apostolate of the Laity: “Among the trials of this life they find strength in hope, convinced that ‘the sufferings of the present time are not worthy to be compared with the glory to come that will be revealed in us’ (Rom. 8:18)” (Apostolicam actuositatem, 4).
Archbishop Kurtz stated: “Catholics face challenges both in our current political climate of polarization and within the Church. Christian child welfare institutions and Catholics in public life are encountering significant obstacles to their work, while our brothers and sisters in places like Nigeria suffer violent persecution. We want to build solidarity and to encourage Catholics to persist in the struggle to advance the kingdom of God by finding hope in Jesus Christ.”
Resources for Religious Freedom Week and other religious liberty resources can be found at www.usccb.org/ReligiousFreedomWeek and www.usccb.org/freedom. Video can be found at bit.ly/RFW2019Vid. Social media posts will use the hashtag #StrengthInHope.

Religious Freedom Week 2019: Strength in Hope

In the pilgrimage of this life, hidden with Christ in God and free from enslavement to wealth, they aspire to those riches which remain forever and generously dedicate themselves wholly to the advancement of the kingdom of God and to the reform and improvement of the temporal order in a Christian spirit. Among the trials of this life they find strength in hope, convinced that "the sufferings of the present time are not worthy to be compared with the glory to come that will be revealed in us" (Rom. 8:18).
                              -Apostolicam actuositatem, 4
Join us, June 22 - June 29, as we prayreflect, and take action on religious liberty, both here in this country and abroad.


Religious Liberty Home

FULL TEXT Source: USCCB - US Bishops' Conference of USA

180,000 People at Vigil in Hong Kong Remembering Martyrs of Tiananmen Square after 30 Years

Hong Kong holds great vigil to mark 30th anniversary of Tiananmen massacre (photos)
Thousands of people gather to remember the massacre of students that took place overnight on 3-4 June 1989.

Hong Kong (AsiaNews) – The great vigil to commemorate the 30th anniversary of the Tiananmen Square massacre began in Hong Kong today.

According to the authorities, at least 180,000 people have filled Hong Kong’s Victoria Park to remember the martyrs.

Although the exact number of victims has never been established because of Beijing’s heavy-handed censorship, some estimates put it at about 2,000 people, mostly young people, mowed down by troops or crushed by army tanks.

What is Tiananmen Square? 
Overnight on 3-4 June 1989, the tanks sent by paramount leader Deng Xiaoping crushed protesters who for weeks had been demanding greater freedom and a democratic shift in the country.
The number of deaths has never been established due to government censorship. Their families have been ostracised ever since, whilst the authorities have denied that the protest movement was pro-democracy.
Most of the victims were workers and students who had gathered in the capital to commemorate the late Communist Party Secretary Hu Yaobang, who had been in favour of reform.
A pro-democracy rally is organised in Hong Kong every year to mark the occasion, commemorate the victims, and reiterate their demands vis-à-vis the Chinese government.
Local religious leaders also took part in the event, held at Victoria Park. Card Zen, bishop emeritus of Hong Kong, usually celebrates a Mass and walks with the protesters.
Edited from Asia News IT

Bishops' of Australia Release National Safeguarding Standards for Protection from Abuse

Catholic Safeguarding Standards another step forward for the Church 
The presidents of Catholic Religious Australia and the Australian Catholic Bishops Conference say the adoption of the National Catholic Safeguarding Standards marks the latest milestone in the Church’s ongoing response to child sexual abuse. 
Catholic Professional Standards Ltd, which was established in early 2017 to develop national safeguarding standards and audit Church authorities’ compliance with the guidelines, today released those standards and will later this year begin publishing reports on its audits. “These National Catholic Safeguarding Standards draw from the Child Safe Standards outlined during the Royal Commission into Institutional Responses to Child Sexual Abuse and align with the National Principles for Child Safe Organisations, but they provide additional criteria relevant to the governance of the Church,” CRA president Monica Cavanagh rsj explained. 
“The standards will allow Catholic entities and the public to have additional confidence in the Church’s approach to addressing the tragedy of abuse and to building a culture of safety for all, especially for the young and the vulnerable.” Archbishop Mark Coleridge, president of the Bishops Conference, said the Church is pushing forward with its implementation of the relevant recommendations of the Royal Commission.
 “In December, the Church outlined in our submission to the National Office for Child Safety that much has already been achieved. But more work remains to be done and we are committed to making the changes required,” Archbishop Coleridge said. The National Catholic Safeguarding Standards have been tested with some Church authorities and have been mapped against state legislation and national guidelines, as well as compared with international approaches. “In addition to what’s been done and is being done locally, new guidelines from Pope Francis are helping to strengthen the Church’s global response to child sexual abuse – although many of the protocols and processes in place in Australia go beyond what the Pope is asking,” Archbishop Coleridge said. Sr Monica thanked Catholic Professional Standards Ltd for its significant work consulting with key stakeholders, including survivor groups and children, in developing the National Catholic Safeguarding Standards. 
FULL TEXT Release from Australian Bishops' Conference
The National Catholic Safeguarding Standards can be viewed on the CPSL website:


The National Catholic Safeguarding Standards provide a framework for Catholic Church entities to build child-safe cultures.

National Catholic Safeguarding Standards (NCSS, the Standards) comprise 10 standards, providing the framework for Catholic Church entities to build child-safe cultures and to advance the safety of children and vulnerable adults across the Catholic Church in Australia.
The first phase of implementation of the Standards focuses on safeguarding practices for the protection of children, taking into account the guidance of the Royal Commission into Institutional Responses to Child Sexual Abuse and the National Principles for Child Safe Organisations endorsed by the Council of Australian Governments in February 2019.
The Standards will subsequently be extended to include safeguarding practices relating to vulnerable adults.
The National Catholic Safeguarding Standards were released in May 2019.