Wednesday, June 9, 2021

Holy Mass Online - Readings and Video : Thursday, June 10, 2021 - #Eucharist in Your Virtual Church

Thursday of the Tenth Week in Ordinary Time
Lectionary: 362
Reading I
2 Cor 3:15—4:1, 3-6
Brothers and sisters:
To this day, whenever Moses is read,
a veil lies over the hearts of the children of Israel,
but whenever a person turns to the Lord the veil is removed.
Now the Lord is the Spirit and where the Spirit of the Lord is, 
there is freedom.
All of us, gazing with unveiled face on the glory of the Lord,
are being transformed into the same image from glory to glory,
as from the Lord who is the Spirit.
Therefore, since we have this ministry through the mercy shown us,
we are not discouraged.
And even though our Gospel is veiled,
it is veiled for those who are perishing,
in whose case the god of this age
has blinded the minds of the unbelievers,
so that they may not see the light of the Gospel
of the glory of Christ, who is the image of God.
For we do not preach ourselves but Jesus Christ as Lord,
and ourselves as your slaves for the sake of Jesus.
For God who said, Let light shine out of darkness,
has shone in our hearts to bring to light
the knowledge of the glory of God
on the face of Jesus Christ.
Responsorial Psalm
85:9ab and 10, 11-12, 13-14
R.    (see 10b)  The glory of the Lord will dwell in our land.
I will hear what God proclaims;
    the LORD–for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
    glory dwelling in our land.
R.    The glory of the Lord will dwell in our land.
Kindness and truth shall meet;
    justice and peace shall kiss.
Truth shall spring out of the earth,
    and justice shall look down from heaven.
R.    The glory of the Lord will dwell in our land.
The LORD himself will give his benefits;
    our land shall yield its increase.
Justice shall walk before him,
    and salvation, along the way of his steps.
R.    The glory of the Lord will dwell in our land.
Jn 13:34
R. Alleluia, alleluia.
I give you a new commandment:
love one another as I have loved you.
R. Alleluia, alleluia.
Mt 5:20-26
Jesus said to his disciples: 
“I tell you, unless your righteousness surpasses that
of the scribes and Pharisees,
you will not enter into the Kingdom of heaven.
“You have heard that it was said to your ancestors,
You shall not kill; and whoever kills will be liable to judgment.
But I say to you, whoever is angry with his brother
will be liable to judgment,
and whoever says to his brother,
Raqa, will be answerable to the Sanhedrin,
and whoever says, ‘You fool,’ will be liable to fiery Gehenna.
Therefore, if you bring your gift to the altar,
and there recall that your brother
has anything against you,
leave your gift there at the altar,
go first and be reconciled with your brother,
and then come and offer your gift.
Settle with your opponent quickly while on the way to court with him.
Otherwise your opponent will hand you over to the judge,
and the judge will hand you over to the guard,
and you will be thrown into prison.
Amen, I say to you,
you will not be released until you have paid the last penny.”

Prayer to Make a 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 June 10 : St. Getulius & Companions who Died in 120 AD

St. Getulius & Companions
Feast: June 10

Feast Day:
June 10
120 AD
Major Shrine:
Sant'Angelo in Pescheria, Rome Martyr with Amantius, Caerealis, and Primitivus during the reign of Emperor Hadrian (r. 117-138). He was the husband of St. Symphorosa. An officer in the Roman army, he resigned when he became a Christian and returned to his estates near Tivoli, Italy. There he converted Caerealis, the imperial legate sent to arrest him. With his brother Amantius and with Caerealis and Primitivus, Getulius was tortured and martyred at Tivoli. The significance of the conversion rests in part upon the fact that the emperor himself owned a large and famous estate in the same area, an indication of how the Christian faith had established itself among the ranks of the wealthy patrician class of the empire.

(Taken from Our Sunday Visitor's Encyclopedia of Saints)

Saint June 9 : Saint José de Anchieta A Spanish Jesuit whose Life was "Apostolic and Radically Evangelical"

 Saint José de Anchieta

Death: 06/09/1597

Nationality (place of birth): Spain

The canonization of Blessed José de Anchieta on this date, April 3, is an event that the Church in Brazil has greatly desired for a long time. He was proclaimed Apostle of Brazil, a title for which he is known to this day, by the Archbishop of Rio de Janeiro in the city of Reritiba in the same Church of the College where his funeral was celebrated in 1597.

The Society must not refuse this invitation offered to present anew this versatile figure who is inspiring and extremely relevant to this day. What does the Lord want to say to us in giving us the gift, in less than a year, of Church recognition of the evangelical value of the lives of our two companions, Peter Faber and José de Anchieta? These are two men who accomplished missions so different and yet so similar in the Jesuit spirit that should animate our mission. Both, with the passion of their lives, invite us to discover that the “restoration,” more than being a mere historical event for us, ought to manifest the ever present “mode of being” of an apostolic body in continuous re-creation.

José de Anchieta, “of medium height, lean, with a strong and decisive spirit, bronzed features, bluish eyes, ample forehead, large nose, thin beard, and with a happy and friendly face,” spent 44 years of his life traversing a good part of the geography of Brazil and carrying the good news of the Gospel to the native peoples.

The third of ten children in the family of López de Anchieta and Díaz de Clavijo, José de Anchieta was born in Tenerife (Spain) in 1534. On his paternal side he was a relative of the Loyola family, and through his veins flowed as an inheritance from his paternal grandparents the blood of converted Jews. Early in life he was sent to study at the University of Coimbra (Portugal) during the golden triennial of the then recently founded College of Arts. His vocation to religious life was born in a climate of ideas and moral liberties that did not favour it, perhaps stimulated by the example of some Jesuit companions who were influential in the university. In fact, the letters of Francis Xavier influenced the young university students all over Europe.

Admitted to the novitiate of the Society in the province of Portugal on May 1, 1551, he contracted soon after a serious articular bone tuberculosis, which at the age of 17 caused a visible curvature of his back. His anguish at being considered useless for the apostolate was much alleviated upon hearing the consoling words of Fr. Simón Rodrigues, founder of the Portuguese Province: “Do not be sad about that deformation. God loves you that way.” And there was hope in the air: letters of Fr. Manuel de Nóbrega began to arrive from Brazil that proclaimed the health benefits of the climate of those lands for any type of illness. And so Anchieta right after pronouncing his first vows headed there on March 8, 1553, at the age of 19 in the third Jesuit expedition that set sail for Brazil.

Here we come upon the first of the paradoxes of this young Jesuit: the strong contrast between his physical fragility and the intense apostolic vitality that he manifested uninterruptedly for 44 years traversing numerous regions of Brazil until his death at the age of 63. The life of José de Anchieta was apostolic and radically evangelical. “It is not enough to leave Coimbra – he said to his sick brothers who remained there – with a fervour that soon withers before even crossing the line (of the equator) or that soon grows cold, and desiring to return to Portugal. It is necessary to have the saddlebags full to last till the end of the day.”

The challenges of our mission today increasingly demand ‘the revitalization of the apostolic body’ of the Society. The spring from which Anchieta drew apostolic vitality was his profound spiritual experience. The solidity of his reputation as a saint and miracle-worker rests on his love, prayer, humility and service.

One of the critiques made about him before the Visitor was that “he had too much charity.” In the eyes of his critics his excessive goodness was the cause of a government that tended to be too lenient. Fr. Gouveia, however, did not share the same opinion. He finds him to be “a man faithful, prudent, and humble in Christ, very well liked by all, about whom no one has had a complaint, nor is it possible for me to find a word or action in which he has done something wrong.” A sincere friend of all, he knew how to combine kindness with rigour and firmness, as St. Ignatius desired in every good superior. In spite of his very visible illnesses, Anchieta’s time as provincial could be considered one of the most dynamic and fruitful of his day.

Of the 44 years that he lived in Brazil, at least 40 can be characterized by constant travelling, beginning in the region of São Vicente and Piratininga, between 1554 and 1564 when the founding and first years of the city of São Paolo took place. It was a mobility which did not hinder him from dedicating himself to Latin classes and the most profound study of the Tupi language, which at the same time allowed him great missionary and catechetical activity. Named provincial in 1577, and later as superior, he visited houses and communities: father of the poor, healer of the sick and those who suffered, counselor for governors, but above all, friend and defender of the Indians in their villages. Only in 1595 did obedience free him from the responsibilities of government. There remained for him only two brief years of life. In them he still found time to take part in the defense of the leadership of Espírito Santo against the incursions of the Goytacaze Indians. His last assignment was the village of Reritiba. There he began to write a “History of the Society of Jesus in Brazil,” an excellent work that was lost, of which there remain only fragments.

Certainly he was not moved to carry out this itinerant life by any spirit of adventure but rather by a spirit of availability for the mission, of spiritual freedom and of promptness to search and find in each moment the will of the Lord. A true apostolic fire accompanied him to the very end. “Since I do not deserve to be a martyr by any other way – he himself writes – may death at least find me abandoned in one of these mountains and there to die for my brothers. My physical condition is weak, but the strength of grace is enough for me, which on God’s part will never fail.”

Should not itinerancy – with all that it implies of spiritual freedom, of availability and capacity to discern and make choices – be one of the indispensable characteristics of our apostolic body? The constant travels of Anchieta, almost a way of life, could in our day inspire and animate our search for apostolic mobility in order to respond to the challenges that new frontiers set before us.

An attribute of great relevance in the human, spiritual and apostolic character of José de Anchieta is seen in his capacity to organize the mission in a well structured way, integrating the distinct apostolic aspects and the different dimensions into a single diversified and complex project, one and unique. And in the centre, giving sense to it all, is the love for the Indians: “I feel for the Indians – he himself writes from his last refuge in the village of Reritiba – who are closer than the Portuguese, because it is for them that I came searching in Brazil and not to these.”

With Fr. Nóbrega, he took part in the first founding of Rio de Janeiro. The second and definitive founding did not take place until two years later with the help of a team from Portugal led by the governor himself, Mem de Sá. On this occasion Anchieta wrote his first work in Latin: De gestis Mendi de Saa. To this period also belongs the ‘sacramental auto’ (religious drama) entitled “Pregação universal” (Universal preaching), inspired by the indigenous reception ceremony for illustrious personages, and with which he introduced into the Tupi language the technique of verse and stanza typical of the Portuguese theatre. He always knew how to place at the service of the mission his extraordinary gifts of the perfect humanist: his mastery of grammar, his taste for the Latin classics, and his skill in the art of oration. With great fruitfulness he composed in Tupi the “Dialogues of the faith” (a major catechism for the instruction of the Indians in Christian doctrine), adapted short writings as a preparation for baptism and confession, and completed the grammar of the language most used along the coast of Brazil, Tupi.

Always an agent of reconciliation, he became profoundly involved in the dialogue with the Tamoyo Indians up to the point of being taken as a hostage and of living among them as a prisoner for five months. When peace was established with the Tamoyos and he was given his freedom, he still had courage enough to return to São Vicente and write the poem to the Virgin Of the Blessed Virgin Mother of God Mary. His lack of paper did not bother him. Couplet after couplet he wrote on the sand and then memorized those more than 5,800 beautiful verses.

Popular folklore, adapted as religious music, aided him for the presentations of “autos” in Portuguese and in Tupi. His activity in enriching the pastoral and catechetical ministry among the Indians with festive theatrical presentations was incessant. He considered getting close to the indigenous psychology to be indispensable. We have many reasons for being grateful to Pope Francis for placing José de Anchieta before the world as a new and outstanding example of sanctity. For the Society of Jesus it is an occasion to renew with intensity the search for those horizons which he pursued and which are always new: sensitivity in the face of ethnic diversity and religious, cultural, and social pluralism; the untiring development of a fresh creative freedom and a responsible capacity for improvisation; the constant search for inculturated expressions of the Christian and evangelizing experience.

Shortened from a biography by : Adolfo Nicolás, S.I. Superior General

Rome, April 3, 2014"


Historic Catholic Church Vandalized Near B.C. Native Residential School in Canada

St. Joseph's Catholic Church was vandalised. This church was built by Catholic Missionaries and the Tk’emlups te Secwépemc people. It was established in 1843. Graffiti was spray painted on the outside walls and door on or around May 31. 
The Tk’emlúps te Secwépemc First Nation has expressed its disappointment with graffiti discovered scrawled on the outside of a heritage church on its reserve. In a press release, Chief Rosanne Casimir said the band was “deeply disturbed to learn that the Saint Joseph’s church was vandalized.”  
 The graffiti incident occurred shortly after the band announced it had discovered the remains of 215 children who attended the Kamloops Indian Residential School, which was run by the Missionary Oblates of Mary Immaculate, a religious order of the Catholic Church. The Kamloops Indian Residential School operated from 1890 until 1977, with the federal government assuming administration of the school from 1969 until it closed in 1977. 
 Images of the graffiti posted to social media show the words “evicted,” “banished” and “crime scene” written on the siding of the historic building, and “X” on the door. Kamloops RCMP has said it is investigating. “The church was built from the ground up by Tk’emlúps te Secwépemc members,” Casimir said in the release. “We understand the many emotions connected to a Roman Catholic run residential school. At the same time, we respect the choices that Tk̓emlúps te Secwépemc ancestors made, over 100 years ago, to erect this church.”  Although the signboard in front of the church today indicates it was originally built in or around 1870, part of it is actually much older. When the Tk’emlúps band undertook restoration of the church in the mid-1980s, the remains of a hewn log floor system were discovered within the building, possibly part of the original church erected on the site by the Secwépemc te Tk’emlúps. The first missionaries in the area were the Jesuits in 1843. The church’s building today is how the church was rebuilt in 1900.

Pope Francis says "All baptised persons are “agents of evangelisation”. To bring God's love to..." FULL TEXT




[9-12 June 2021] 

Dear brothers in the episcopate,

dear brothers and sisters,

I address you on the occasion of the Forum organised by the Dicastery for the Laity, Family and Life, five years on from the promulgation of the Apostolic Exhortation Amoris laetitia. I thank the Dicastery for having taken the initiative, despite the practical difficulties due to the pandemic. And I am grateful to you all for responding to the invitation: the delegates of the Family Offices of over 60 episcopal Conferences and of over 30 international movements are here today, linked up for this meeting.

In the panorama of the most important initiatives for the “Amoris laetitia Family Year”, the Forum represents an essential moment of dialogue between the Holy See, the episcopal conferences, movements and family associations. The Holy Spirit makes it a fruitful moment for the Church, pastors and laypersons together, to come together to listen to the concrete needs of families and to help each other in undertaking the processes necessary to renew the proclamation of the Church.

The question you ask yourselves - “Where do we stand with the application of Amoris laetitia?” – is intended to stimulate a fruitful ecclesial discernment on the style and the aims of family pastoral care from the perspective of new evangelization. The Exhortation Amoris laetitia is the fruit of an in-depth synodal reflection on marriage and the family and, as such, requires patient work in implementation and missionary conversion. This Forum is positioned in continuity with the synod path, which must be able to be implemented in the local Churches and which requires cooperation, sharing of responsibility, the capacity for discernment and willingness to be close to families.

In the midst of the difficulties caused by the pandemic, which lacerate the life of the family and “its intimate communion of life and love”[1], the family today is more than ever a sign of the times and the Church is invited above all to listen actively to families, and at the same time to involve them as subjects of pastoral care. It is necessary to set aside any “merely theoretical message without connection to people’s real problems”, as well as the idea that evangelisation is reserved for a pastoral elite. All baptised persons are “agents of evangelisation”. To bring God's love to families and young people, who will build the families of tomorrow, we need the help of the families themselves, their concrete experience of life and communion. We need spouses alongside the pastors, to walk with other families, to help those who are weaker, to announce that, even in difficulties, Christ is present in the Sacrament of Marriage to give tenderness, patience and hope to all, in every situation of life.

How important it is for young people to see with their own eyes the love of Christ alive and present in the love of spouses, who testify with their real lives that love for ever is possible!

Just as the spouses Aquila and Priscilla were valuable collaborators of Saint Paul in his mission, so too today many married couples, and even entire families with children[4], can become valid witnesses to accompany other families, create community, and sow seeds of communion among the peoples receiving the first evangelisation, contributing in a decisive way to the proclamation of the kerygma.

Marriage, like the priesthood, “serves to build up the People of God” [5]and confers a special mission to spouses in the edification of the Church. The family is a “domestic Church”, the place in which the sacramental presence of Christ acts between spouses and between parents and children. In this sense, “the experience of love in families is a perennial source of strength for the life of the Church”, constantly enriched by the life of all the domestic Churches. Therefore, by virtue of the Sacrament of marriage, every family becomes to full effect a good for the Church.

Co-responsibility for the mission therefore calls upon married couples and ordained ministers, especially bishops, to cooperate in a fruitful manner in the care and custody of the domestic Churches. Therefore, we pastors must let ourselves be enlightened by the Spirit, so that this salvific proclamation may be realised by married couples who are often there, ready, but not called upon.[9] If, on the other hand, we call to them, we call them to work with us, if we give them space, they can make their contribution to the construction of the ecclesial fabric. Just as the warp and the weft of the masculine and feminine, in their complementarity, combine to make up the tapestry of the family, so too the sacraments of Holy Orders and marriage are both indispensable to building up the Church as a “family of families”. In this way we will be able to have a pastoral care of families in which one breathes fully the spirit of ecclesial communion. Indeed, this is “likened to an ‘organic’ communion, analogous to that of a living and functioning body … characterised by a diversity and a complementarity of vocations and states in life”.

I invite you, therefore, to take a fresh look at Amoris laetitia in order to identify, among the pastoral priorities indicated therein, those that best correspond to the concrete needs of each local Church and to pursue them with creativity and missionary zeal. In the time of the pandemic, the Lord has given us the opportunity to rethink not only our needs and priorities, but also the style and the way in which we plan and implement our pastoral engagement. In the wake of the programmatic value of Evangelii gaudium and the concrete pastoral programme outlined by Amoris laetitia for family pastoral care, “I hope that all communities will devote the necessary effort to advancing along the path of a pastoral and missionary conversion which cannot leave things as they presently are”.[11]

A special effort must be made in the formation of laypeople, especially spouses and families, so that they may better understand the importance of their ecclesial commitment, that is, the meaning of the mission that derives from being married couples and families. So many families are unaware of the great gift they have received in the Sacrament, an effective sign of Christ's presence which accompanies every moment of their lives. When a family fully discovers this gift, it feels the desire to share it with other families, because the joy of the encounter with the Lord tends to spread and generates other communion; it is naturally missionary.[12]

The path undertaken with the Synodal Assemblies on the family has helped the Church to bring to light many concrete challenges that families experience: ideological pressures that hinder educational processes, relational problems, material and spiritual poverty and, at the root, a great deal of loneliness due to the difficulty of perceiving God in one's own life. Some of these challenges are still struggling to be met and require a renewed pastoral impetus in some particular areas: I am thinking of marriage preparation, the accompaniment of young married couples, education, attention to the elderly, closeness to wounded families or to those who, in a new union, wish to live the Christian experience to the full.

I hope, therefore, that these days of work will be a good opportunity to share ideas and pastoral experiences; and also to create a network which, in the complementarity of vocations and states of life, in a spirit of collaboration and ecclesial communion, can proclaim the Gospel of the family in the most effective way, responding to the signs of the times.

I entrust you to the intercession of Mary Most Holy and of Saint Joseph, so that the grace of God may make your commitment fruitful for the good of the families of today and tomorrow. I bless you and wish you good work, and I ask you, please, to pray for me. Thank you.


[1] Apostolic Exhortation Amoris Laetitia (hereafter AL), 19.

[2] AL, 201.

[3] Apostolic Exhortation Evangelii gaudium (24 November 2013), 120.

[4] See St. John Paul II, Apostolic Exhortation Familiaris consortio (22 November 1981), 50.

[5] Catechism of the Catholic Church, 1534.

[6] Vatican Ecumenical Council II, Dogmatic Constitution Lumen gentium, 11.

[7] AL88.

[8] Cf. ibid., 87.

[9] Cf. Address to the Tribunal of the Roman Rota for the Inauguration of the Judicial Year, 25 January 2020.

[10] Saint John Paul II, Apostolic Exhortation Christifideles laici (30 December 1988), 20.

[11] Apostolic Exhortation Evangelii gaudium, 25.

[12] Cf. Ibid, 23.

 FULL TEXT Source:

The Vatican Welcomes the MONEYVAL Report which Encourages the Holy See to Strengthen Measure to Combat Money Laundering - FULL TEXT

 Vatican News reports that the Holy See on Wednesday, June 9, 2021, welcomed a newly-published report from the Committee of Experts on the Evaluation of Anti-Money Laundering Measures and the Financing of Terrorism (MONEYVAL). 

The statement from the Holy See Press Office: The Holy See welcomes the Moneyval Report published today and the invitation to continue on the path already undertaken. While noting the efficacy of the measures adopted by all the authorities involved in the fight against money laundering and the financing of terrorism, the Holy See renews its commitment to continue working towards full compliance with the best international parameters and, to that end, it will consider carefully the recommendations contained in the Report.

FULL TEXT Release from Moneyval:

MONEYVAL recognises the progress made by the Holy See and encourages it to further strengthen measures to combat money laundering and the financing of terrorism

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In a report published today, MONEYVAL encourages the Holy See (including the Vatican City State) to further strengthen measures to combat money laundering and financing of terrorism. The Council of Europe’s anti-money laundering body draws up a comprehensive assessment of the country’s level of compliance with the Recommendations by the Financial Action Task Force (FATF).

The report states that the jurisdiction’s authorities have a generally good high-level understanding of their money laundering and financing of terrorism threats and vulnerabilities. In fact, in a range of areas, there is a detailed understanding of risk. However, domestic cases which have raised a red flag for potential abuse of the internal system by mid-level and senior figures (insiders) for personal or other benefits have not been addressed within the national risk assessment.

MONEYVAL notes that money laundering investigations during the period under review (until October 2020) were protracted, partly because of late responses from foreign counterparts to requests for assistance and partly because of under-resourcing on both prosecutorial and law enforcement sides, where there has been insufficient specialisation of financial investigators. Consequently, results in court have been modest with only two convictions for self-laundering. Recent developments highlighted in the report in this area are encouraging.

The report highlights as well the importance given to confiscation as a policy objective, which is illustrated by the adoption in 2018 of a robust framework for non-conviction-based confiscation - which has since been used in a high-profile case. Although the competent authorities are tracing and seizing proceeds effectively, there is a considerable gap between the amounts seized and those confiscated.

The Holy See (including the Vatican City State) has a domestic mechanism in place that allows to give effect to United Nations’ sanctions without undue delay. However, some delays persist in transposing such designations into national lists.

With regard to preventative measures, MONEYVAL underlines that the sole authorised institution has a sound understanding of its money laundering and financing of terrorism risks. In general, customer due diligence (CDD) and record-keeping obligations have been applied diligently and there is a rigorous risk-based transaction monitoring programme that requires the collection of information and documentation as necessary throughout the course of a business relationship.

Supervisory controls over the financial sector prevent criminals and their associates from sitting on the board of the authorised institution and the body representing its shareholder. Adequate controls are in place over senior management. The supervisor has a good to very good understanding of the risk profile of the authorised institution and its most recent inspection took place in 2019. Coverage and quality look to be very good, including consideration of risks presented by insiders.

The report compliments the national authorities for efforts invested in rendering constructive and timely international co-operation.

The Holy See (including the Vatican City State) will be subject to MONEYVAL’s regular follow-up reporting process as a result of the positive report, becoming one of only five member-jurisdictions with this outcome so far.


Pope Francis says "All together: “Lord Jesus Christ, Son of God, have mercy on me, a sinner!”. Saying this prayer continually will help you..." FULL TEXT Catechesis


San Damaso courtyard - Wednesday, 9 June 2021

Catechesis on prayer: 36. Perseverance in love

Dear brothers and sisters, good morning!

In this penultimate catechesis on prayer we are going to speak about perseverance in praying. It is an invitation, indeed a command that comes to us from Sacred Scripture. The spiritual journey of the Russian pilgrim begins when he comes across a phrase of Saint Paul in the First Letter to the Thessalonians: “Pray constantly, always and for everything give thanks” (5:17-18). The Apostle’s words struck the man and he wondered how it was possible to pray without interruption, given that our lives are fragmented into so many different moments, which do not always make concentration possible.  

 From this question he begins his search, which will lead him to discover what is called the prayer of the heart. It consists in repeating with faith: “Lord Jesus Christ, Son of God, have mercy on me, a sinner!”. “Lord Jesus Christ, Son of God, have mercy on me, a sinner!” A simple prayer, but very beautiful. A prayer that, little by little, adapts itself to the rhythm of breath and extends throughout the day. What was it? “Lord Jesus Christ, Son of God, have mercy on me, a sinner!”. I can’t hear you. Louder! “Lord Jesus Christ, Son of God, have mercy on me, a sinner!”. And repeat it, repeat it, eh! This is important. Indeed, the breath never stops, not even while we sleep; and prayer is the breath of life.

How, then, it is possible always to preserve a state of prayer? The Catechism offer beautiful quotations from the history of spirituality, which insist on the need for continuous prayer, that it may be the fulcrum of Christian existence. I will look at some of them.

The monk Evagrius Ponticus thus states: “We have not been commanded to work, to keep watch and to fast continually” – no, this is not demanded – “but it has been laid down that we are to pray without ceasing” (2742). The heart in prayer. There is therefore an ardour in the Christian life, which must never fail. It is a little like that sacred fire that was kept in the ancient temples, that burned without interruption and which the priests had the task of keeping alive. So there must be a sacred fire in us too, which burns continuously and which nothing can extinguish. And it is not easy. But this is how it must be.

Saint John Chrysostom, another pastor who was attentive to real life, preached: “Even while walking in public or strolling alone, or seated in your shop, while buying or selling, or even while cooking” (2743). Little prayers: “Lord, have pity on us”, “Lord, help me”. So, prayer is a kind of musical staff, where we inscribe the melody of our lives. It is not in contrast with daily work, it does not contradict the many small obligations and appointments; if anything, it is the place where every action finds its meaning, its reason and its peace. In prayer.

Certainly, putting these principles into practice is not easy. A father and a mother, caught up in a thousand tasks, may feel nostalgia for a time in their life in which it was easy to find regular times and spaces for prayer. Then come children, work, family life, ageing parents… One has the impression that it will never be possible to get through it all. And so it is good for us to think that God, our Father, who must take care of all the universe, always remembers each one of us. Therefore, we too must always remember Him!

We can also remember that in Christian monasticism work has always been held in great esteem, not only because of the moral duty to provide for oneself and others, but also for a sort of balance, an inner balance – work, no? It is dangerous for man to cultivate an interest so abstract that he loses contact with reality. Work helps us to stay in touch with reality. The monk’s hands joined in prayer bear the calluses of those who wield shovels and hoes. When, in the Gospel of Luke (cf. 10:38-42), Jesus tells Saint Martha that the only thing that is truly necessary is to listen to God, He does not in any way mean to disparage the many services that she was performing with such effort.

Everything in the human being is “binary”: our body is symmetrical, we have two arms, two eyes, two hands… And so, work and prayer are also complementary. Prayer - which is the “breath” of everything - remains as the living backdrop of work, even in moments in which this is not explicit. It is inhuman to be so absorbed by work that you can no longer find the time for prayer.

At the same time, a prayer that is alien from life is not healthy. A prayer that alienates itself from the concreteness of life becomes spiritualism, or worse, ritualism. Let us remember that Jesus, after showing the disciples His glory on Mount Tabor, did not want to prolong that moment of ecstasy, but instead came down from the mountain with them and resumed the daily journey. Because that experience had to remain in their hearts as the light and strength of their faith; also a light and strength for the days that were soon to come: those of the Passion. In this way, the time dedicated to staying with God revive faith, which helps us in the practicalities of living, and faith, in turn, nurtures prayer, without interruption. In this circularity between faith, life and prayer, one keeps alight that flame of Christian life that God expects of us.

And let us repeat the simple prayer that it is so good to repeat during the day. Let’s see if you can still remember it. All together: “Lord Jesus Christ, Son of God, have mercy on me, a sinner!”. Saying this prayer continually will help you in the union with Jesus. Thank you.

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Special Greetings

I cordially greet the English-speaking faithful. I invite everyone to grow in a spirit of constant prayer, capable of uniting our daily lives and making them a sacrifice pleasing to the Lord. Upon you and your families I invoke the joy and peace of our Lord Jesus Christ. God bless you!


US Bishops Appoint Fr. Jorge Torres Appointed to Serve in Secretariat of Evangelization and Catechesis

Rev. Jorge Torres Appointed to serve in Secretariat of Evangelization and Catechesis for the U.S. Conference of Catholic Bishops

Father Torres holds an undergraduate degree in philosophy from St. John Vianney College Seminary in Miami and a Master’s in Divinity from St. Vincent de Paul Regional Seminary in Boynton Beach, Florida. He was ordained to the priesthood in 2005 and has served as parochial vicar of St. Ann Catholic Church in Haines City, and Most Precious Blood Catholic Church in Oviedo, and as pastor of Holy Redeemer in Kissimmee. Father Torres’ priestly ministry includes service as chaplain for campus ministry at the University of Central Florida, vocation director of the Diocese of Orlando, and secretary of the National Conference of Diocesan Vocation Directors. He is currently serving as pastor of Our Lady of Lourdes parish in Melbourne, Florida.

In announcing the appointment to the bishops, Monsignor Jeffrey D. Burrill, USCCB general secretary, expressed his gratitude to Bishop John G. Noonan of Orlando for releasing Father Torres for this service to the bishops’ conference.

Father Torres joins the Conference as the Secretariat for Evangelization and Catechesis begins the promotion of a national Eucharistic Revival to renew the Church by enkindling a living relationship with the Lord Jesus Christ in the Holy Eucharist. The staff of the Secretariat for Evangelization and Catechesis provides support to the Committee on Evangelization and Catechesis, which assists the bishops in fulfilling their role as both teachers and evangelizers. The Committee on Evangelization and Catechesis will be leading this multi-committee Eucharistic initiative as part of the Conference’s 2021-2024 strategic plan, Created Anew by the Body and Blood of Christ: Source of Our Healing and Hope.

Source: USCCB

Saints of June - List of Saint Feast Days for the Month of June - Inspiring Stories to Share!

Here is a List of Saint Stories for the month of June; Click each title to learn more about these inspiring holy heroes!

June is Dedicated to the Sacred Heart of Jesus - Consecrate your Family to Jesus for Protection! Special Prayers Included

Saint June 2 : Sts. Marcellinus & Peter : Martyrs who Died in 304

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

Saint June 3 : St. Clotilde the Queen of France who was Dedicated to Prayer and Patron of Brides , Adopted Children and Widows

Saint June 4 : St. Francis Caracciolo the Founder of Minor Clerks Regular and Patron of Cooks

Saint June 6 : St. Norbert the Patron of Childbirth and Peace - Founder of the Norbertines with Novena Prayers

Saint June 7 : St. Robert of Newminster a Cistercian Abbot who Died in 1159

Saint June 8 : St. Medard the Patron of the Weather and Toothaches - with Prayer

Saint June 9 : St. Columbkille of Ireland the 1st Missionary to Scotland