Thursday, August 6, 2020

Holy Mass Online - Readings and Video : 1st Friday, August 7, 2020 - Virtual Church

Daniel 7.9-10, 13-14 or 2 Peter 1.16-19
Daniel 7.9-10, 13-14

As I watched, thrones were set in place, and the One who is Ancient of Days took his throne. His clothing was white as snow, and the hair of his head like pure wool. His throne was fiery flames, and its wheels were burning fire. A stream of fire issued and flowed out from his presence. A thousand thousands served him, and ten thousand times ten thousand stood attending him. The court sat in judgment, and the books were opened.

As I watched in the night visions, I saw one like a son of man coming with the clouds of heaven. And he came to the One who is Ancient of Days and was presented before him.

To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.


2 Peter 1.16-19

We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honour and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, the Beloved. With him I am well pleased.”

We ourselves heard this voice come from heaven, while we were with him on the holy mountain. So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.

Psalm 97
R. The Lord is king, the most high over all the earth.

The Lord is king! Let the earth rejoice; let the many coastlands be glad! Clouds and thick darkness are all around him; righteousness and justice are the foundation of his throne. R.

The mountains melt like wax before the Lord, before the Lord of all the earth. The heavens proclaim his righteousness; and all the peoples behold his glory. R.

For you, O Lord, are most high over all the earth; you are exalted far above all gods. R.

Matthew 17.1-9
Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him.

Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make dwellings here, one for you, one for Moses, and one for Elijah.”

While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!”

When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone.

As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”
Prayer to make Spiritual Communion:
People who cannot communicate now make spiritual communion.
At your feet, O my Jesus I bow down and offer you the repentance of my contrite heart, which abysses itself into its nothingness and Your holy presence. I adore you in the Sacrament of Your love, the ineffable Eucharist. I wish to receive you in the poor home that my heart offers you. In anticipation of the happiness of sacramental communion, I want to possess you in spirit. Come to me, oh my Jesus, that I may come to you. May Your love inflame my whole being, for life and death. I believe in you, I hope in you, I love you. So be it. Amen

Saint August 7 : St. Cajetan the Patron of Gamblers and Unemployed

Feast: August 7

Feast Day:

August 7
October 1, 1480, Vicenza, Veneto, Republic of Venice (now Italy)
August 7, 1547, Naples, Campania, Kingdom of Naples
April 12, 1671, Rome by Pope Clement X
Patron of:
workers; gamblers; job seekers; unemployed people Founder of the Theatines, born October, 1480 at Vicenza in Venetian territory; died at Naples in 1547. Under the care of a pious mother he passed a studious and exemplary youth, and took his degree as doctor utriusque juris at Padua in his twenty-fourth year. In 1506 he became at Rome a prothonotary Apostolic in the court of Julius II, and took an important share in reconciling the Republic of Venice with that pontiff. On the death of Julius in 1523 he withdrew from the court, and is credited with founding, shortly after, an association of pious priests and prelates called the Oratory of Divine Love, which spread to other Italian towns. Though remarkable for his intense love of God, he did not advance to the priesthood till 1516. Recalled to Vicenza in the following year by the death of his mother, he founded there a hospital for incurables, thus giving proof of the active charity that filled his whole life. But his zeal was more deeply moved by the spiritual diseases that, in those days of political disorder, infected the clergy of all ranks, and, like St. Augustine in earlier times, he strove to reform them by instituting a body of regular clergy, who should combine the spirit of monasticism with the exercises of the active ministry.

Returning to Rome in 1523 he laid the foundations of his new congregation, which was canonically erected by Clement VII in 1524. One of his four companions was Giovanni Pietro Caraffa, Bishop of Chieti (in Latin Theate), afterwards Paul IV, who was elected first superior, and from whose title arose the name Theatines. The order grew but slowly. During the sack of Rome in 1527 the Theatines, then twelve in number, escaped to Venice after enduring many outrages from the heretic invaders. There Cajetan met St. Hieronymus Æmiliani (see SOMASCHI), whom he assisted in the establishment of his Congregation of Clerks Regular. In 1533 Cajetan founded a house in Naples, where he was able to check the advances of Lutheranism. In 1540 he was again at Venice, whence he extended his work to Verona and Vicenza. He passed the last four years of his life, a sort of seraphic existence, at Naples where he died finally of grief at the discords of the city, suffering in his last moments a kind of mystical crucifixion. He was beatified by Urban VIII in 1629, and canonized by Clement X in 1671. His feast is kept on the 7th of August. 

Source The Catholic Encyclopedia

Pope Francis Remembers the 75th Anniversary of Hiroshima and Calls for Peace

Vatican News reports that the Pope expresses closeness to Japan on 75th anniversary of Hiroshima bombing Pope Francis writes a message to the Governor of the Hiroshima Prefecture on the 75th anniversary of the Hiroshima bombing, expressing his closeness and calling for an end to the use of nuclear weapons. By Vatican News
Pope Francis expressed his closeness to the people of Japan on Thursday, to mark the 75th anniversary of the nuclear bombing of Hiroshima which took place during the Second World War.
In a message sent Thursday to the Governor of the Hiroshima Prefecture, Hidehiko Yusaki, the Pope offered his “cordial greetings to the organizers and participants in the seventy-fifth solemn anniversary of the nuclear bombing of Hiroshima in 1945, and in a special way to the hibakusha survivors of the original tragedy.”
The Pope also recalled that he was able to reflect on “the destruction of human life and property” at the Peace Memorial in Hiroshima and at Hypocenter Park in Nagasaki during his Apostolic Visit to the two cities in November 2019.
Pilgrim of peace Pope Francis said that just as he came to Japan last year as a pilgrim of peace, he holds in his heart “the longing of the peoples of our time,” especially of young people “who thirst for peace and make sacrifices for peace.”
He also expressed his closeness to the poor “who are always among the first victims of violence and conflict.”
Pope appeals against nuclear weapons Recalling his message at Hiroshima in 2019, Pope Francis said that “the use of atomic energy for purposes of war is immoral, just as the possessing of nuclear weapons is immoral.”
For peace to flourish, therefore, “all people need to lay down the weapons of war, and especially the most powerful and destructive weapon: nuclear arms that can cripple and destroy whole cities, whole countries,” the Pope said.
Closeness to nuclear bomb survivors Pope Francis turned his thoughts towards the “bomb-affected-people” referred to as hibakusha. Many of them, survivors of Hiroshima and Nagasaki, suffer from horrifying effects of the bombings including radiation poisoning and psychological trauma. Pope Francis prayed that their prophetic voices might serve “as a warning to us for coming generations.” “To them, and to all who work for reconciliation,” said the Pope, “we make the words of the psalmist our own: ‘For the love of my brethren and my friends. I say: Peace upon you!” (Ps 122: 8) Concluding his message, Pope Francis invoked “abundant divine blessings” upon all who commemorate the solemn anniversary.
FULL TEXT Source Vatican News 

RIP to 21 Catholic Priests and 2 Bishops who Died from COVID-19 in Brazil with 436 other Priests Infected

In Brazil, 21 Catholic diocesan priests have died from the coronavirus. It is reported that another 

436  other priests are infected and 2 Bishops have also died from the virus.
 The virus has infected many bishops, with nine infections and two deaths, the Italian news agency SIR reported on Thursday, referring to the Brazilian National Commission for Priests (NPC) at the country's bishops' conference. The two late bishops are Henrique Soares da Costa (age 57) and Aldo Pagotto (age 70).

The region "North 2", which includes the Amazon states Pará and Amapa, is most affected: there are said to be 58 infected and 6 deaths, closely followed by 57 patients and 3 deaths from the region Northeast 2, which are the provinces of Rio Grande do Norte, Paraíba, Pernambuco and Alagoas. In the metropolitan region of Sao Paulo, the commission has 38 positive records and one dead among the priests, in the northeastern state of Ceara 37 infected and four dead. Only in the state of Mato Grosso do Sul have there been no corona cases among the clergy.

Brazil is the second most affected country by the pandemic, after the USA, with 2.55 million corona infected people. 

Pope Francis Chooses 6 Women as Lay Experts for Finance Council

Vatican News report: Pope chooses six women as lay experts for Council for the Economy
Pope Francis appoints thirteen new Members to the Vatican’s Council for the Economy.

Pope Francis created the Council for the Economy on 24 February 2014, with the Apostolic Letter Fidelis dispensator et prudens.

The Council’s task is to supervise the economic management of the structures, along with the administrative and financial activities, of the Dicasteries of the Roman Curia, as well as the Institutions connected with the Holy See and Vatican City State.

The Council is composed of fifteen Members, eight of whom are chosen from among Cardinals and Bishops, so as to reflect the universality of the Church. The other seven are experts of various nationalities, with financial expertise and recognized professional credentials.

Cardinal Reinhard Marx, Archbishop of Munich and Freising, will remain as coordinator of the Council for the Economy. Cardinal Wilfrid Foix Napier, Archbishop of Durban, will also stay on as a Member until his 80th birthday.

New members
On Thursday, Pope Francis appointed the following Cardinals: Péter Erdő, Archbishop of Esztergom-Budapest; Odilo Pedro Scherer, Archbishop of São Paulo; Gérald Cyprien Lacroix, Archbishop of Québec; Joseph William Tobin, Archbishop of Newark; Anders Arborelius, Bishop of Stockholm; and Giuseppe Petrocchi, Archbishop of L'Aquila.

He also appointed the following lay people to the Council: Charlotte Kreuter-Kirchhof, Eva Castillo Sanz, Leslie Jane Ferrar, Marija Kolak, Alberto Minali, María Concepción Osákar Garaicoechea, and Ruth Maria Kelly.

Brief biographies of the lay Members:
Prof. Dr. Charlotte Kreuter-Kirchhof (Germany)

Studied Law at the University of Heidelberg, Genf and Tubingen. Since 2016 Professor of German and Foreign Public Law, International and European Law in the Faculty of Jurisprudence, Heinrich-Heine University Dusseldorf. Chairperson of the Hildegaris Association, a movement of Catholic women in Germany supporting female students in need.

Dr. Marija Kolak (Germany)

Has had a distinguished career with the Berliner Volksbank in which she held various positions. Took the Advanced Management Program at the Harvard Business School, Boston USA, and is presently President of the Bundesverbandes der Deutschen Volksbanken und Raiffisenbanken, Berlin. Is married with three children.

Maria Concepcion Osacar Garaicoechea (Spain)

Born in Lecaroz, Navarra, Spain, she is the founding partner of the Azora Group and President of the Board of Azora Capital and Azora Gestion, SGIIC. Azora is an independent inveestment manager based in Spain, specializing on real assets and energy. Trustee of the ICO Foundation (Official credit Institute), member of the Governing Board of APD (Association of management progress). Member of the Advisory Board of Think Tank Institucion Futuro. Previously Vice President of Santander Central Hispanico Activos Immobiliarios and President of Banif Immobiliaria as well as President of INVERCO (Association of Collective Investment Institutions and Pension Funds) and a member of the Board of Banca Civica. She has a degree in law from the University Autonoma de Madrid, an MBA from IE and PDG IESE fromn the University of Navarra. Married with two daughters.

Eva Castillo Sanz (Spain)

Obtained a Degree in Law and Business Studies from the Pontifical University of Comillas (E-3) in Madrid, Spain Currently sits on the Board of Directors of Bankia S.A; the Board of Directors of Zardoya Otis S.A; and the Board of Trustees of Fundación Comillas-ICAI and Fundación Entreculturas. Previously served in the following positions: member of the Board of Directors of Telefónica, S.A; President of the Supervisory Board of Telefónica Deutschland Holding, AG; member of the Board of Trustees of Fundación Telefónica; President and CEO of Telefónica Europa; member of the Executive Committee of Telefónica, S.A; and President of the Supervisory Board of Telefónica Czech Republic, a.s. Acted as Independent Director of Visa Europe Limited and Old Mutual, Plc., as well as Director of Merrill Lynch Private Banking for Europe, the Middle East, and Africa (EMEA); and President of Merrill Lynch Spain and Portugal.

Ruth Mary Kelly (Great Britain)

She served in the Labour Government between 2004-2008 as the Secretary of State for Education and then joined HSBC Global Asset Management as Global Head of Client Strategy. She presently holds the position of Pro Vice Chancellor for Research and Enterprise at St. Mary’s University, Twickenham in south-west London.

Lesile Jane Ferrar (Great Britain)

A Commander of the Royal Victorian Order, she was Treasurer to Charles, Prince of Wales, from January 2015 until July 2017. She was educated at Harvard Business School and the University of Durham. On leaving the Royal Household she has taken on a number of Non-Executive and Trustee roles.

Alberto Minali (Italy)

Born in Verona in 1965 with a Laurea from the Bocconi in Political Economy, as well as specializing at the University of Yale and Brandeis University, Boston. Has held the position of Director General and Chief Investment Financial Officer of the ‘Gruppo Generali’ and Chief Investment Officer of the Eurizon Group. Former CEO of the Gruppo Cattolica Assicurazioni.
FULL TEXT Source: Vatican News 

Vatican Releases Note Explaining that Modified Baptismal Formulas are Invalid - FULL TEXT

The Vatican's Congregation Doctrine of the Faith issued a note that Baptisms conferred with arbitrarily modified formulas are not valid. Modified formulas are invalid, including: “We baptize you in the name of the Father and of the Son and of the Holy Spirit”. 
Vatican News reports that the Sacrament of Baptism administered with an arbitrarily modified formula is not valid, and those for whom “baptism” was celebrated in this way must be baptized “in forma absoluta” — that is unconditionally — by repeating the rite according to the liturgical norms stipulated by the Church. That is what the Congregation for the Doctrine of the Faith affirms in response to two questions regarding the validity of Baptism conferred with the formula, “In the name of the father and of the mother, of the godfather and of the godmother, of the grandparents, of the family members, of the friends, in the name of the community we baptize you in the name of the Father and of the Son and of the Holy Spirit”. The responses from the CDF were confirmed by Pope Francis at the end of June and published on Thursday. 


on the validity of Baptism conferred with the formula
«We baptize you in the name of the Father and of the Son and of the Holy Spirit»


First question: Whether the Baptism conferred with the formula «We baptize you in the name of the Father and of the Son and of the Holy Spirit» is valid?

Second question: Whether those persons for whom baptism was celebrated with this formula must be baptized in forma absoluta?


To the first question: Negative.

To the second question: Affirmative.

The Supreme Pontiff Francis, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, On June 8, 2020, approved these Responses and ordered their publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 24, 2020, on the Solemnity of the Nativity of Saint John the Baptist.

Luis F. Card. Ladaria, S.I.

✠ Giacomo Morandi
Titular Archbishop of Cerveteri

* * *

on the modification of the sacramental formula of Baptism

Recently there have been celebrations of the Sacrament of Baptism administered with the words: “In the name of the father and of the mother, of the godfather and of the godmother, of the grandparents, of the family members, of the friends, in the name of the community we baptize you in the name of the Father and of the Son and of the Holy Spirit”. Apparently, the deliberate modification of the sacramental formula was introduced to emphasize the communitarian significance of Baptism, in order to express the participation of the family and of those present, and to avoid the idea of the concentration of a sacred power in the priest to the detriment of the parents and the community that the formula in the Rituale Romano might seem to imply[1]. With debatable pastoral motives[2], here resurfaces the ancient temptation to substitute for the formula handed down by Tradition other texts judged more suitable. In this regard, St. Thomas Aquinas had already asked himself the question “utrum plures possint simul baptizare unum et eundem” to which he had replied negatively, insofar as this practice is contrary to the nature of the minister[3].

The Second Vatican Council states that: “when a man baptizes it is really Christ Himself who baptizes”[4]. The affirmation of the Constitution on the Sacred Liturgy Sacrosanctum Concilium, inspired by a text of Saint Augustine[5], wants to return the sacramental celebration to the presence of Christ, not only in the sense that he infuses his virtus to give it efficacy, but above all to indicate that the Lord has the principal role in the event being celebrated.

When celebrating a Sacrament, the Church in fact functions as the Body that acts inseparably from its Head, since it is Christ the Head who acts in the ecclesial Body generated by him in the Paschal mystery[6]. The doctrine of the divine institution of the Sacraments, solemnly affirmed by the Council of Trent[7], thus sees its natural development and authentic interpretation in the above-mentioned affirmation of Sacrosanctum Concilium. The two Councils are therefore in harmony in declaring that they do not have the authority to subject the seven sacraments to the action of the Church. The Sacraments, in fact, inasmuch as they were instituted by Jesus Christ, are entrusted to the Church to be preserved by her. It is evident here that although the Church is constituted by the Holy Spirit, who is the interpreter of the Word of God, and can, to a certain extent, determine the rites which express the sacramental grace offered by Christ, does not establish the very foundations of her existence: the Word of God and the saving acts of Christ.

It is therefore understandable that in the course of the centuries the Church has safeguarded the form of the celebration of the Sacraments, above all in those elements to which Scripture attests and that make it possible to recognize with absolute clarity the gesture of Christ in the ritual action of the Church. The Second Vatican Council has likewise established that no one “even if he be a priest, may add, remove, or change anything in the liturgy on his own authority”[8]. Modifying on one’s own initiative the form of the celebration of a Sacrament does not constitute simply a liturgical abuse, like the transgression of a positive norm, but a vulnus inflicted upon the ecclesial communion and the identifiability of Christ’s action, and in the most grave cases rendering invalid the Sacrament itself, because the nature of the ministerial action requires the transmission with fidelity of that which has been received (cf. 1 Cor 15:3).

In the celebration of the Sacraments, in fact, the subject is the Church, the Body of Christ together with its Head, that manifests itself in the concrete gathered assembly[9]. Such an assembly therefore acts ministerially – not collegially – because no group can make itself Church, but becomes Church in virtue of a call that cannot arise from within the assembly itself. The minister is therefore the sign-presence of Him who gathers, and is at the same time the locus of the communion of every liturgical assembly with the whole Church. In other words the minister is the visible sign that the Sacrament is not subject to an arbitrary action of individuals or of the community, and that it pertains to the Universal Church.

In this light must be understood the tridentine injunction concerning the necessity of the minister to at least have the intention to do that which the Church does[10]. The intention therefore cannot remain only at the interior level, with the risk of subjective distractions, but must be expressed in the exterior action constituted by the use of the matter and form of the Sacrament. Such an action cannot but manifest the communion between that which the minister accomplishes in the celebration of each individual sacrament with that which the Church enacts in communion with the action of Christ himself: It is therefore fundamental that the sacramental action may not be achieved in its own name, but in the person of Christ who acts in his Church, and in the name of the Church.

Therefore, in the specific case of the Sacrament of Baptism, not only does the minister not have the authority to modify the sacramental formula to his own liking, for the reasons of a christological and ecclesiological nature already articulated, but neither can he even declare that he is acting on behalf of the parents, godparents, relatives or friends, nor in the name of the assembly gathered for the celebration, because he acts insofar as he is the sign-presence of the same Christ that is enacted in the ritual gesture of the Church. When the minister says “I baptize you…” he does not speak as a functionary who carries out a role entrusted to him, but he enacts ministerially the sign-presence of Christ, who acts in his Body to give his grace and to make the concrete liturgical assembly a manifestation of “the real nature of the true Church”[11], insofar as “liturgical services are not private functions, but are celebrations of the Church, which is the ‘sacrament of unity,’ namely the holy people united and ordered under their bishops”[12].

Moreover, to modify the sacramental formula implies a lack of an understanding of the very nature of the ecclesial ministry that is always at the service of God and his people and not the exercise of a power that goes so far as to manipulate what has been entrusted to the Church in an act that pertains to the Tradition. Therefore, in every minister of Baptism, there must not only be a deeply rooted knowledge of the obligation to act in ecclesial communion, but also the same conviction that Saint Augustine attributes to the Precursor, which “was to be a certain peculiarity in Christ, such that, although many ministers, be they righteous or unrighteous, should baptize, the virtue of Baptism would be attributed to Him alone on whom the dove descended, and of whom it was said: ‘It is he who baptizes with the Holy Spirit’ (Jn 1:33)”. Therefore, Augustine comments: “Peter may baptize, but this is He that baptizes; Paul may baptize, yet this is He that baptizes; Judas may baptize, still this is He that baptizes»[13].


[1] In reality, a careful analysis of the Rite of Baptism of Children shows that in the celebration the parents, godparents and the entire community are called to play an active role, a true liturgical office (cf. Rituale Romanum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum, Ordo Baptismi Parvulorum, Praenotanda, nn. 4-7), which according to the conciliar provisions, however, requires that “each person, minister or layman, who has an office to perform, should do all of, but only, those parts which pertain to his office by the nature of the rite and the principles of liturgy” (Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium, 28).

[2] Often the recourse to pastoral motivation masks, even unconsciously, a subjective deviation and a manipulative will. Already in the last century Romano Guardini recalled that if in personal prayer the believer can follow the impulse of the heart, in liturgical action “he must open himself to a different kind of impulse which comes from a more powerful source: namely, the heart of the Church which beats through the ages. Here it does not matter what personal tastes are, what wants he may have, or what particular cares occupy his mind...” (R. Guardini, Vorschule des Betens, Einsiedeln/Zürich, 19482, p. 258; Eng. trans.: The Art of Praying, Manchester, NH, 1985, 176).

[3] Summa Theologiae, III, q. 67, a. 6 c.

[4] Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 7.

[5] S. Augustinus, In Evangelium Ioannis tractatus, VI, 7.

[6] Cf. Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 5.

[7] Cf. DH 1601.

[8] Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 22 § 3.

[9] Cf. Catechismus Catholicae Ecclesiae, n. 1140: “Tota communitas, corpus Christi suo Capiti unitum, celebrat” and 1141: “Celebrans congregatio communitas est baptizatorum”.

[10] Cf. DH 1611.

[11] Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 2.

[12] Ibid., 26.

[13] S. Augustinus, In Evangelium Ioannis tractatus, VI, 7.

[00923-EN.01] [Original text: Italian] - FULL TEXT Source: - Official Translation