Thursday, March 26, 2020

Pope Francis Asks the World to Pray Together at 6pm Rome Time with Special Urbi et Orbi Blessing and Adoration

Pope Francis will give an etraordinary Urbi et Orbi blessing on Friday, March 27, 2020.
At the Angelus on Sunday, asked all Christians to respond to the coronavirus pandemic “with the universality of prayer, of compassion, of tenderness”, adding, “Let us remain united. Let us make our closeness felt toward those persons who are the most lonely and tried”. (at 6pm Rome Time - 1pm EST)

Pope Francis LIVE Joins in Worldwide Prayers from Vatican with Urbi et Orbi Blessing to End the Coronavirus Pandemic - FULL Video

Speaking after the traditional recitation of the Angelus, the Holy Father called on all Christians to join together in prayer. “In these trying days, while humanity trembles due to the threat of the pandemic, I would like to propose to all Christians that together we lift our voices towards Heaven,” he said.
A special Urbi et Orbi blessing
The Pope also announced that on the following Friday, 27 March, he will preside over a moment of prayer on the sagrato of St Peter’s Basilica, the platform at the top of the steps immediately in front of the façade of the Church. “I invite everyone to participate spiritually through the means of communication”, he said.

The ceremony will consist in readings from the Scriptures, prayers of supplication, and adoration of the Blessed Sacrament; and will conclude with Pope Francis giving the Urbi et orbi Blessing, with the possibility of gaining a plenary indulgence for all those who listen to it live through the various forms of communication. The blessing “to the City [of Rome] and to the World” is normally only given on Christmas and Easter.

The Director of the Holy See Press Office confirmed that the moment of prayer on Friday will be broadcast live from the Vatican, beginning at 6 pm Rome time. He noted that the plenary indulgence attached to the Urbi et orbi blessing is subject to the conditions foreseen by the recent Decree of the Apostolic Penitentiary.
Edited from

Holy Mass Online : Friday, March 27, 2020 - #Eucharist - Readings + Video

Friday of the Fourth Week of Lent 
Lectionary: 248 
Reading 1WIS 2:1A, 12-22 
The wicked said among themselves, thinking not aright:
“Let us beset the just one, because he is obnoxious to us;
he sets himself against our doings,
Reproaches us for transgressions of the law
and charges us with violations of our training.
He professes to have knowledge of God
and styles himself a child of the LORD.
To us he is the censure of our thoughts;
merely to see him is a hardship for us,
Because his life is not like that of others,
and different are his ways.
He judges us debased;
he holds aloof from our paths as from things impure.
He calls blest the destiny of the just
and boasts that God is his Father.
Let us see whether his words be true;
let us find out what will happen to him.
For if the just one be the son of God, he will defend him
and deliver him from the hand of his foes.
With revilement and torture let us put him to the test
that we may have proof of his gentleness
and try his patience.
Let us condemn him to a shameful death;
for according to his own words, God will take care of him.”
These were their thoughts, but they erred;
for their wickedness blinded them,
and they knew not the hidden counsels of God;
neither did they count on a recompense of holiness
nor discern the innocent souls’ reward.

Responsorial Psalm34:17-18, 19-20, 21 AND 23

R.    (19a)  The Lord is close to the brokenhearted.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
R.    The Lord is close to the brokenhearted.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
Many are the troubles of the just man,
but out of them all the LORD delivers him.
R.    The Lord is close to the brokenhearted.
He watches over all his bones;
not one of them shall be broken.
The LORD redeems the lives of his servants;
no one incurs guilt who takes refuge in him.
R.    The Lord is close to the brokenhearted.

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.

GospelJN 7:1-2, 10, 25-30

Jesus moved about within Galilee;
he did not wish to travel in Judea,
because the Jews were trying to kill him.
But the Jewish feast of Tabernacles was near.
But when his brothers had gone up to the feast,
he himself also went up, not openly but as it were in secret.
Some of the inhabitants of Jerusalem said,
“Is he not the one they are trying to kill?
And look, he is speaking openly and they say nothing to him.
Could the authorities have realized that he is the Christ?
But we know where he is from.
When the Christ comes, no one will know where he is from.”
So Jesus cried out in the temple area as he was teaching and said,
“You know me and also know where I am from.
Yet I did not come on my own,
but the one who sent me, whom you do not know, is true.
I know him, because I am from him, and he sent me.”
So they tried to arrest him,
but no one laid a hand upon him,
because his hour had not yet come.

Saint March 27 : St. Rupert of Salzburg, Austria - Bishop and Missionary

St. Rupert of Salzburg
27 March 710, Salzburg, Austria
Patron of:
Salzburg, The State of Salzburg
First Bishop of Salzburg, contemporary of Childebert III, king of the Franks (695-711), date of birth unknown; died at Salzburg, Easter Sunday, 27 March, 718. According to an old tradition, he was a scion of the Frankish Merovingian family. The assumption of 660 as the year of his birth is merely legendary. According to the oldest short biographical notices in the "Mon. Germ. Script.", XI, 1-15, Rupert was noted for simplicity, prudence, and the fear of God; he was a lover of truth in his discourse, upright in opinion, cautious in counsel, energetic in action, far-seeing in his charity, and in all his conduct a glorious model of rectitude. While he was Bishop of Worms, the fame of his learning and piety drew many from far and wide. The report of the bishop's ability reached Duke Theodo II of Bavaria, who had placed himself at the head of the current ecclesiastical movement in Bavaria. Theodo sent Rupert messengers with the request that, he should come to Bavaria to revive, confirm, and propagate the spirit of Christianity there. Despite the work of early missionaries, Bavaria was only superficially Christian; its very Christianity was indeed to some extent Arian, while heathen customs and views were most closely interwoven with the external Christianity which it had retained. St. Rupert acceded to Theodo's request, after he had by messengers made himself familiar with the land and people of Bavaria. St. Rupert was received with great honour and ceremony by Theodo in the old residential town of Ratisbon (696). He entered immediately upon his apostolic labours, which extended from the territory of the Danube to the borders of Lower Pannonia, and upon his missionary journey came to Lorch. Thence he travelled to the lonely shores of the Wallersee, where he built a church in honour of Saint Peter, thereby laying the foundation of the present market-town of Seekirchen in the Newmarket district of Salzburg. From the Roman colony there Rupert obtained an account of the ancient Roman town of Juvavum, upon the site of which there still remained many more or less dilapidated buildings, overgrown with briars and brushwood.
Having personally verified the accuracy of this account concerning the place and position, Rupert requested Theodo, in the interests of his apostolic mission to the country, to give him the territory of Juvavum (which was still a place of considerable commerce) for the erection of a monastery and an episcopal see. The duke granted this petition, bequeathing the territory of Juvavum (the modern Salzburg), two square miles in area, to St. Rupert and his successors. At the foot of the precipice of the Monchberg, where once St. Maximus, a disciple of St. Severin, had suffered martyrdom with his companions (476), St. Rupert erected the first church in Salzburg, the Church of St. Peter, in honour of the Prince of the Apostles, as well as a monastery. Upon the lofty prominences (Nonnberg) to the southeast of the town, where the old Roman fortress once towered, he established a convent of nuns which, like the monastery of the Mönchberg, he placed under the protection and Rule of St. Benedict. To set his institutions upon a solid basis, Rupert repaired home, and returned with twelve companions besides his niece Ehrentraud (Erindruda), whom he made abbess over the Benedictine Convent of Nonnberg, while he with his twelve companions formed the first congregation of the famous Benedictine Monastery of St. Peter at Salzburg, which remains to the present day. St. Rupert thenceforth devoted himself entirely to the work of salvation and conversion which he had already begun, founding in connection therewith manny churches and monasteries — e.g., Maxglan, near Salzburg, Maximilianszelle (now Bischofshofen in Pongau), Altotting, and others. After a life of extraordinarily successful activity, he died at Salzburg, aided by the prayers of his brethren in the order; his body reposed in the St. Peterskirche until 24 Sept., 774, when his disciple and successor, Abbot-Bishop St. Virgil, had a portion of his remains removed to the cathedral. On 24 Sept., 1628, these relics were interred by Archbishop Paris von Ladron (1619-54) under the high altar of the new cathedral. Since then the town and district of Salzburg solemnize the feast of St. Rupert, Apostle of Bavaria and Carlnthia, on 24 September.
 In Christian art St. Rupert is portrayed with a vessel of salt in his hand, symbolizing the universal tradition according to which Rupert inaugurated salt-mining at Salzburg; this portrayal of St. Rupert is generally found upon the coins of the Duchy of Salzburg and Carinthia. St. Rupert is also represented baptizing Duke Theodo; this scene has no historical foundation. St. Rupert was the first Abbot-Bishop of Salzburg, for, as he established his foundations after the manner of the Irish monks, he combined in his own person the dignities of abbot and bishop. A similar combination of dignities existed also in Ratisbon and Freising. This twofold character of the bishop continued in Salzburg for nearly 300 years until the separation of the dignities was effected in 987 by Archbishop Friedrich I of Salzburg, Count of Chiemgau, the twenty-first Abbot of the Monastery of St. Peter. The period of St. Rupert's activity was until very lately a matter of great discussion. Formerly the opinion was held that the end of the fifth and beginning of the sixth centuries was the age of his missionary work, but, according to the most exhaustive and reliable investigations, the late seventh and early eighth centuries formed the period of his activity. This fact is established especially by the "Brevesnotitiae Salzburgenses", a catalogue of the donations made to the Church of Salzburg, with notices from the ninth century. In these latter Bishop St. Virgil, whose ministry is referred to 745-84, appears as a direct disciple of St. Rupert. It is forthwith evident that the assumption of the end of the sixth and beginning of the seventh centuries as the period of Rupert's activity is extremely doubtful, even apart from the fact that this view also involves the rejection of the catalogue of the bishops of Salzburg and of Easter Sunday as the day of Rupert's death. Many churches and places bearing Rupert's name, serve as surviving memorials of his missionary activity. A successor of St. Rupert, the present scholarly Abbot of St. Peters in Salzburg, Willibald Hauthaler, has written an interesting work upon this subject entitled "Die dem hl. Rupertus Apostel von Bayern geweihten Kirchen und Kapellen" (with map, Salzburg,  1885). (Taken from Catholic Encyclopedia)

At Mass, Pope Francis speaks of chasing away our idols - "things that distance us from God" Full Video



"Know our idols"

Thursday, March 26, 2020

Introduction to Mass

In these days of so much suffering, there is so much fear. The fear of the elderly, who are alone in retirement homes or in the hospital or in their home, and do not know what can happen. The fear of unemployed workers who think how to feed their children and see hunger coming. The fear of so many social servants who at the moment are helping to keep society going and can catch the disease. Even the fear - the fears - of each of us: everyone knows what his own is. Let us pray to the Lord to help us to trust and to tolerate and overcome fears.


In the first reading there is the scene of the mutiny of the people. Moses went to the Mount to receive the Law: God gave it to him, in stone, written by his finger. But the people got bored and crowded around Aaron and said: “But, this Moses, for a long time we don't know where he is, where he went and we are without a guide. Make us a god to help us move forward. " And Aaron, who later will be a priest of God but there he was a priest of stupidity, of idols, said: "But yes, give me all the gold and silver you have", and they give everything and they made that calf of gold (see Ex. 32,1-7).

In the Psalm we heard the lament of God: "They made a calf on the Horeb, prostrated themselves to a metal statue, exchanged their glory with the figure of a bull eating grass" (Ps. 105 (106), 19- 20). And here, at this moment, when the Reading begins: "The Lord said to Moses:" Go, go down, because your people that you brought out of the land of Egypt were perverted. They did not delay in moving away from the way I had indicated to them. They made a calf of molten metal then prostrated themselves before him, offered sacrifices and said: 'Here is your god, Israel, the one who brought you out of the land of Egypt' "" (Ex. 32, 7-9). A true apostasy! From the living God to idolatry. He did not have patience to wait for Moses to come back: they wanted some news, they wanted something, a liturgical show, something ...

On this I would like to mention some things. First of all, that idolatrous nostalgia in the people: in this case, he thought of the idols of Egypt, but the nostalgia of returning to the idols, returning to the worst, not knowing how to wait for the living God. This nostalgia is a disease, even ours. We begin to walk with the enthusiasm of being free, but then the complaints begin: "But yes, this is a hard time, the desert, I am thirsty, I want water, I want meat ... but in Egypt we ate onions, the good things and there is no here… ”. Always, idolatry is selective: it makes you think about the good things it gives you, but it doesn't make you see bad things. In this case, they thought about how they were at the table, with these meals so good that they liked them so much, but they forgot that this was the slavery table. Idolatry is selective.

Then, another thing: idolatry makes you lose everything. Aaron, to make the calf, asks them: "Give me gold and silver": but it was the gold and silver that the Lord had given them when he said to them: "Ask the Egyptians for gold on loan", and then they went with them. It is a gift of the Lord and with the gift of the Lord they make the idol (Ex. 11,1-9). And this is very bad. But this mechanism also happens to us: when we have attitudes that lead us to idolatry, we are attached to things that distance us from God, because we make another god and do it with the gifts that the Lord has given us. With intelligence, with will, with love, with heart ... they are the gifts proper to the Lord that we use to make idolatry.

Yes, some of you can tell me: “But I don't have idols at home. I have the Crucifix, the image of the Madonna, who are not idols ... "- No, no: in your heart. And the question we should ask today is: what is the idol you have in your heart, in my heart. That hidden exit where I feel good, which takes me away from the living God. And we also have a very clever attitude with idolatry: we know how to hide idols, as Rachel did when she ran away from her father and hid them in the camel saddle and between clothes. We too, among our favorite clothes, have hidden many idols.
The question I would like to ask today is: what is my idol? My idol of worldliness ... and idolatry also comes to piety, because they wanted the golden calf not to make a circus: no. To make adoration: "They prostrated themselves before him" (Cf. Ps. 105 (106), 19 and Ex. 32.8). Idolatry leads you to a wrong religiosity, on the contrary: many times the worldliness, which is an idolatry, makes you change the celebration of a sacrament in a worldly feast. An example: I don't know, I think, we think, I don't know, let alone a wedding celebration. You do not know if it is a sacrament where the newlyweds really give everything and love each other before God and promise to be faithful before God and receive the grace of God, or it is an exhibition of models, how they are dressed other and the other ... worldliness. It is an idolatry. It is an example, this. Because idolatry does not stop: it always goes on.

Today the question that I would like to ask to all of us, to all: what are my idols? Everyone has their own. What are my idols. Where I hide them. And may the Lord not find us at the end of life, and say of each of us: “You are perverted. You have strayed from the way I had pointed out. You prostrated yourself before an idol. "

We ask the Lord for the grace to know our idols. And if we can't chase them away, at least keep them on the corner ...

Prayer to make spiritual communion:

People who cannot communicate make spiritual communion:

My Jesus, I believe that you are truly present in the Blessed Sacrament. I love you above all things and I desire you in my soul. Since I cannot receive you sacramentally now, at least spiritually come to my heart. As already come, I embrace you and I join everything with you. Don't let it ever separate me from you.
FULL TEXT + Image Source: - Unofficial Translation