Sunday, November 23, 2014

Saint November 24 : St. Andrew Dung-Lac and Companions : Martyrs of Vietnam


St. Andrew Dung-Lac


MARTYR
Feast: November 24
Information:
Feast Day:November 24
Born:
1785 in Vietnam
Died:
21 December 1839 in Hanoi, Vietnam
Canonized:
19 June 1988 by Pope John Paul II

Vietnamese priest and martyr and companion of St. Peter Thi. Andrew was arrested and beheaded on Dcember 21, 1839, with Peter Thi during the harsh anti-Christian persecutions. He was canonized in 1988. SOURCE: http://www.ewtn.com/saintsHoly/saints/A/standewdunglac.asp

Saint November 23 : Blessed Miguel Pro - Viva Christo Rey - Martyr for Christ the King

EWTN REPORT : (IMAGE SOURCE: BLOGGER)
BLESSED MIGUEL AGUSTIN PRO, S.J.—1891-1927

Miguel Pro was born January 13, 1891, at Guadalupe Zacatecas, Mexico. From his childhood, high spirits and happiness were the most outstanding characteristics of his personality. The loving and devoted son of a mining engineer and a pious and charitable mother, Miguel had a special affinity for the working classes which he retained all his life.At 20, he became a Jesuit novice and shortly thereafter was exiled because of the Mexican revolution. He traveled to the United States, Spain, Nicaragua and Belgium, where he was ordained in 1925. Father Pro suffered greatly from a severe stomach problem and when, after several operations his health did not improve, in 1926 his superiors allowed him to return to Mexico in spite of the religious persecution in the country.

The churches were closed and priests were in hiding. Father Pro spent the rest of his life in a secret ministry to the sturdy Mexican Catholics. In addition to fulfilling their spiritual needs, he also carried out the works of mercy by assisting the poor of Mexico City with their temporal needs. He adopted many disguises to carry out his secret ministry. In all that he did, he remained filled with the joy of serving Christ, his King, and obedient to his superiors.
Falsely accused in a bombing attempt on the President-elect, Pro became a wanted man. He was betrayed to the police and sentenced to death without the benefit of any legal process.
On the day of his death, Father Pro forgave his executioners, prayed, bravely refused the blindfold, and died proclaiming "Long Live Christ the King!"
Christ the King, by the intercession of Blessed Miguel Pro, I beg you to answer my prayers. Give me the grace and the strength necessary to follow your heroic example and to live my Catholic faith in spite of all temptations and adversities. Amen.
SHARED FROM EWTN 

Free Catholic Movie : The Jesus Film : Stars Brian Deacon : Drama

The Jesus Film (1979) "Jesus" (original title) 117 min - Biography | Drama | Family - 19 October 1979 (USA) Jesus of Nazareth,the son of God raised by a Jewish carpenter. Based on the gospel of Luke in the New Testament,here is the life of Jesus from the miraculous virgin birth to the calling of of his disciples, public miracles and ministry, ending with his death by crucifixion at the hands of the Roman empire and resurrection on the third day. Directors: John Krish, Peter Sykes Writer: Barnet Bain (screenplay) Stars: Brian Deacon, Rivka Neuman, Alexander Scourby | 

2 News Saints Canonized from India - bring thousands to Vatican

Bl Fr Chavara Elias Kuriakose and Bl Sr Euphraisa of Sacred Heart of Jesus canonized November 23.
Kochi: At least 4,000 Indians are expected at the Vatican this weekend to see Pope Francis officially declare two Indians — a mystic nun and a social reformer priest — as saints.
Blessed Father Chavara Elias Kuriakose (1805-1871) and Blessed Sister Euphraisa of Sacred Heart of Jesus (1877-1952), both from the Syro-Malabar Church based in southern Kerala state, are set be canonized on November 23.
The canonizations come six years after the canonization of India’s first woman saint, Sister Alphonsa of the Immaculate Conception, said Cardinal George Alenecherry, the Major Archbishop of Syro-Malabar Church.
Both the future saints are credited with spearheading a better spiritual and social awareness that have become the foundations of present-day Catholic life in Kerala, the cardinal told ucanews.com.
“We expect some 4,000 people from India at the Vatican. Also, hundreds of our priests and nuns working in Europe and other parts of Asia should be attending it,” said Father Robin Kannanchira, public relations officer for the congregation Blessed Chavara founded — the Carmelites of Mary Immaculate (CMI).
Social thinkers and historians say Blessed Chavara was a leading social reformer in 19th century Kerala, which was beset with social ills such as the caste system, discrimination and pervasive superstition.
Blessed Chavara was instrumental in establishing modern secular education along with parish churches to provide education to all people irrespective of caste and religion, said KS Radhakrishnan, former vice chancellor of Kerala’s Sanskrit University.
The priest established a Sanskrit school in 1846, when Sanskrit was considered the language of affluent classes and learning it was reserved only for upper-caste people.
“Sanskrit at that time was not a language alone, it was the abode of wealth, power, position and fame in society,” Radhakrishnan said.
By opening his Sanskrit school to all, “this visionary … was pioneering a revolution, making low caste people enjoy wealth, power and position”, he said.
In 1829 he established the CMI, the first indigenous religious institute for men in the Kerala Church, becoming its first prior-general.
Almost four decades later, in 1866, along with Carmelite missionary Leopold Beccaro, Blessed Chavara began the first Carmelite convent, the first indigenous order for women in the Syro Malabar Church, today known as the Congregation of Mother Carmel.
Sister Euphrasia, the nun who will be canonized with him at the weekend, is one of the congregation’s pioneers, according to Sister Sancta Kolath, the order’s present superior-general.
“She was not known for building up anything or social reform. She led an intense life of prayer. She was known as the ‘praying mother’,” said Sister Kolath who also described her as a “mystic”.
During her lifetime “people flocked to her, seeking … counseling and inspiration, and that was her way of helping people,” she said.
Soon after her death people began to pray at her tomb and many claim to have received favors through her. Her saintly nature was accepted as a fact even during her lifetime.
Her inspiration helps the congregation engage in the fields of education, social work and healing across India and Europe, Sister Kolath said.
Source: ucanews.com

Pope Francis “Jesus has opened to us his kingdom,but it is for us to enter..." Homily Text/Video Christ the King


Pope Francis celebrates Mass for the Solemnity of Christ the King - AFP
23/11/2014 01:31


(Vatican Radio) Pope Francis on Sunday celebrated Holy Mass in Saint Peter’s Square for the Solemnity of Christ the King.
During the celebration, the Holy Father raised six new saints to the honours of the altar:
Kuriakose Elias Chavara, a priest whose leadership saved the Church in Kerala from a schism and who was the founder of the Congregation of the Carmelites of Mary Immaculate;
Mother Eufrasia Eluvathingal of the Congregation of the Sisters of the Mother of Carmel;
Amato Ronconi, Third Order Franciscan and the founder of the hospital known as the “Blessed Amato Ronconi Nursing Home”;
Giovanni Antonio Farina, the bishop of Vicenza and the founder of the Institute of the Sisters of Saint Dorothy, Daughters of the Sacred Heart.
Nicola da Longobardi, a professed oblate of the Order of Minims;
Ludovico da Casoria, a Franciscan priest who founded the Congregation of the Elizabethan Franciscan Sisters.
“Today’s liturgy,” Pope Francis said in his homily, “invites us to fix our gaze on Christ, the King of the Universe. The Holy Father went on to explain how Jesus established His kingdom; how He brings it about in history; and what He now asks of us.”
Our Lord brought about His Kingdom through His closeness and tenderness, as the Shepherd of His flock. Pastors in the Church, the Pope said, cannot stray from Christ’s example if they do not want to become “hirelings.” “The People of God have an unerring sense for recognizing good shepherds and distinguishing them from hirelings.”
After His Resurrection, Pope Francis continued, the Kingdom of Jesus advances as “the Father, little by little, subjects all things to Jesus." In the end, when all things are under the sovereignty of Christ, Christ will consign His Kingdom to the Father so that “God will be all in all.”
Finally, Jesus’ Kingdom requires us to imitate Jesus’ works of mercy through which He brought about His Kingdom. The great Gospel parable of the Final Judgement “reminds us that closeness and tenderness are the rule of life for us also, and on this basis we will be judged.” Through His victory over sin and death, “Jesus has opened to us his kingdom,” the Pope said. “But it is for us to enter into it, beginning with our life now, by being close in concrete ways to our brothers and sisters who ask for bread, clothing, acceptance, solidarity. If we truly love them, we will be willing to share with them what is most precious to us, Jesus Himself and His Gospel.”
Turning to the newly canonized saints, Pope Francis said, “Each in his or her own way served the kingdom of God, of which they became heirs, precisely through works of generous devotion to God and their brothers and sisters.”
In the Rite of Canonization, the Pope concluded, “we have confessed once again the mystery of God’s kingdom and we have honoured Christ the King, the Shepherd full of love for His sheep." Shared from Radio Vaticana

Latest News from Vatican Information Service and Pope Francis


21-11-2014 - Year XXII - Num. 206 

Summary
- The Pope to participants in the World Congress for the Pastoral Care of Migrants: “Migration is an aspiration to hope”
- Video message to the participants in the 4th Festival of the Social Doctrine of the Church
- Francis: a strong and widespread desire to walk together
- The Virgin Mary, protagonist of the 19th Public Session of the Pontifical Academies
- Audiences
- Other Pontifical Acts
- Appointment of the deputy editor of “L'Osservatore Romano”
- The Pope at the Conference on Nutrition at the FAO: “the hungry ask for dignity, not charity”
- Intense work by the Ordinary Council of the Synod of Bishops
- The joy of the Gospel is a missionary joy
- Other Pontifical Acts
The Pope to participants in the World Congress for the Pastoral Care of Migrants: “Migration is an aspiration to hope”
Vatican City, 21 November 2014 (VIS) – “Migration is still an aspiration to hope, notwithstanding new developments and the emergence of situations which are at times painful and even tragic”, said the Pope in his address to the participants in the Seventh World Congress for the Pastoral Care of Migrants, affirming the powerful hope that inspires many inhabitants of troubled areas throughout the world to seek a better future for their families in other places, even at the risk of disappointment and failure. This, he remarked, is caused in great part by the economic crisis which, to differing degrees, affects every country.
The three-day Congress highlighted the dynamics of cooperation and development in the pastoral care of migrants. “First and foremost you have analysed the factors which cause migration, in particular: inequality, poverty, overpopulation, the growing need for employment in some sectors of the global job market, disasters caused by climate change, wars and persecution, and the desire of younger people to relocate as they seek new opportunities. Moreover, the link between cooperation and development shows, on the one hand, the difference of interests between states and migrants, and, on the other hand, the opportunities which derive for both”.
“In effect, receiving nations draw advantages from employing immigrants for production needs and national prosperity, not infrequently filling gaps created by the demographic crisis”, observed the Holy Father. “In turn, the nations which migrants leave show a certain reduction in unemployment and, above all, benefit from earnings which are then sent back to meet the needs of families which remain in the country. Emigrants, in the end, are able to fulfil the desire for a better future for themselves and their families. Yet we know that some problems also accompany these benefits. We find in the countries of origin, among other things, an impoverishment due to the so-called 'brain drain', the effects on infants and young people who grow up without one or both parents, and the risk of marriages failing due to prolonged absences. In the receiving nations, we also see difficulties associated with migrants settling in urban neighbourhoods which are already problematic, as well as their difficulties in integrating and learning to respect the social and cultural conventions which they find. In this regard, pastoral workers play an important role through initiating dialogue, welcoming and assisting with legal issues, mediating with the local population. In the countries of origin, on the other hand, the closeness of pastoral workers to the families and children of migrant parents can lessen the negative repercussions of the parents’ absence”.
However, the Congress affirmed that the implications of the Church's pastoral concern in the overall context of cooperation, development and migration go much further, and “it is here that the Church has much to say. The Christian community, in fact, is continuously engaged in welcoming migrants and sharing with them God’s gifts, in particular the gift of faith”. Furthermore, the Church “promotes pastoral plans for the evangelisation and support of migrants throughout their journey from their country of origin, through countries of transit, to the receiving countries. She gives particular attention to meeting the spiritual needs of migrants through catechesis, liturgy and the celebration of the Sacraments”.
“Sadly”, he added, “migrants often experience disappointment, distress, loneliness and marginalisation. In effect, the migrant worker has to deal with the problem both of being uprooted and needing to integrate. Here the Church also seeks to be a source of hope: she develops programs of education and orientation; she raises her voice in defence of migrants’ rights; she offers assistance, including material assistance to everyone, without exception, so that all may be treated as children of God. When encountering migrants, it is important to adopt an integrated perspective, capable of valuing their potential rather than seeing them only as a problem to be confronted and resolved. The authentic right to development regards every person and all people, viewed integrally. This demands that all people be guaranteed a minimal level of participation in the life of the human community. How much more necessary must this be in the case of the Christian community, where no one is a stranger and, therefore, everyone is worthy of being welcomed and supported”.
“The Church, beyond being a community of the faithful that sees the face of Jesus Christ in its neighbour, is a Mother without limits and without frontiers. She is the Mother of all and so she strives to foster the culture of welcome and solidarity, where no one is considered useless, out of place or disposable. … Migrants, therefore, by virtue of their very humanity, even prior to their cultural values, widen the sense of human fraternity. At the same time, their presence is a reminder of the need to eradicate inequality, injustice and abuses. In that way, migrants will be able to become partners in constructing a richer identity for the communities which provide them hospitality, as well as the people who welcome them, prompting the development of a society which is inclusive, creative and respectful of the dignity of all”.
The Pope concluded by invoking upon the participants in the Congress “the protection of Mary, Mother of God, and St. Joseph, who themselves experienced the difficulty of exile in Egypt”.
Video message to the participants in the 4th Festival of the Social Doctrine of the Church
Vatican City, 21 November 2014 (VIS) – Pope Francis has sent a video message to the participants in the fourth edition of the Festival of the Social Doctrine of the Church, which this year focuses on the theme, “Beyond places, in time”. The title, he says, suggests various points for reflection, the first of which is the concept of “going beyond”. “The current situation of social and economic crisis can frighten us, disorientate us or seem so difficult that we conclude there is nothing we can do. The great temptation is to stop and tend to our own wounds, and find in that an excuse not to listen to the cry of the poor and the suffering of those who have lost the dignity of being able to put bread on the table because they have lost their jobs. And those who seek only to cure their own wounds end up preening themselves. This is a trap. The risk is that indifference makes us blind, deaf and mute, present only to ourselves, before the mirror, so that everything happens outside us. Men and women closed up in themselves”. This narcissism, he says, is not the right approach.
“We are required to go beyond this and to respond to real needs”, he continues. “To go overcome, it is necessary to take the initiative. … Nowadays, even in the economic sphere it is urgent to take the initiative, as the system tends to sanction everything and money takes control. The system leads to this form of globalisation which is not good and which sanctions everything. … Taking the initiative in these spheres means having the courage not to let oneself be imprisoned by money and short-term gains which enslave us. We need to find a new way of seeing things!”
“The real problem is not money though, but rather people: we cannot ask of money that which only people can do or create. Money alone does not lead to development: development requires people who have the courage to take initiative. And taking the initiative means developing activity capable of innovation, not only of a technological nature; it is also necessary to renew working relations, experimenting with new forms of participation and responsibility for workers, inventing new ways of entering the world of work, creating a bond of solidarity between business and territory. Taking initiative means overcoming 'assistentialism'”.
“Taking initiative also means considering love as the true motor of change”, he adds. “Freeing talents is the beginning of change; this action allows envy, jealousy, rivalry, disagreement and prejudice, and opening up to joy, to the joy of the new”. He emphasises that the question of talent is of particular relevance to the young: “If we want to go ahead, we must make decisive investments in them and trust in them”.
“'Going beyond places' is not the result of individual chance but of sharing an aim: history is a path towards fulfilment. If we act as a population, if we go ahead together, our existence will illustrate this meaning and this fullness”.
Francis: a strong and widespread desire to walk together
Vatican City, 21 November 2014 (VIS) – “This anniversary invites us to give thanks to God for the many fruits harvested in this last half-century. In particular, there has occurred what the Council recommended: the appreciation of how much there is that is good and true in the life of Christians in every community”. Thus Pope Francis greeted the participants in the plenary assembly of the Pontifical Council for Promoting Christian Unity, the theme of which is “The aim of ecumenism: principles, opportunities and challenges, fifty years after Unitatis Redintegratio”.
The Pontiff remarked that fifty years ago on 21 November, the dogmatic Constitution on the Church, Lumen Gentium, and the Decree on the Oriental Catholic Churches, Orientalium Ecclesiarum, were also published alongside Unitatis Redintegratio. These three profoundly connected texts offer the ecclesiological vision of Vatican Council II.
“Firstly, we can rejoice in the fact that the teaching of the Council has been widely received”, affirmed Francis. “In these years, on the basis of theological reasons rooted in the Scripture and in the tradition of the Church, the attitude of us as Catholics has changed in relation to Christians of other Churches and ecclesial communities. Hostility and indifference, which had dug trenches that it seemed impossible to fill and had inflicted deep wounds, now belong to the past, and a healing process has begun that enables us to accept others as brothers or sisters, in the profound unity born of Baptism”.
This change in mentality has made it possible to “deepen our contact with many Churches and ecclesial Communities, and to develop new forms of collaboration. In this respect, the ecumenical traditions of the Sacred Scripture have been very important. Christians of different Churches and ecclesial Communities work together in the service of suffering and needy humanity, for the defence of human life and its inalienable dignity, for the protection of creation and against the injustice that afflict many people and populations”.
He continued, “while we give thanks, we must acknowledge that Christians remain divided, and that divergence in relation to new anthropological and ethical themes complicates our path towards unity. However, we cannot give in to discouragement and resignation, but must continue to trust in God who plants seeds of love and unity in the hearts of Christians, so they can face today's ecumenical challenges with renewed zeal; to cultivate spiritual ecumenism, to recognise the value of ecumenism of blood, and to walk the path of the Gospel together”.
Spiritual ecumenism culminates in the Week of Prayer for Christian unity, “a worldwide network of moments of prayer that, from parochial to international level, infuse the body of the Church with the oxygen of genuine ecumenical spirit; a network of gestures, that unite us in working together charitably; and it is also the sharing of prayer, thoughts and other texts that circulate on the web and may contribute to increasing mutual knowledge, respect and esteem”.
With regard to ecumenism of blood, Unitatis Redintegratio invites us to recognise, “in the brothers and sisters of other Churches and Christian Communities, the capacity, given by God, to bear witness to Christ unto the sacrifice of their lives. These testimonies have not been lacking in these fifty years, and continue to this day. ... Those who persecute Christ in his faithful do not differentiate in terms of confession: they persecute them simply because they are Christians”.
The Pope went on to remark that, in recent months, encountering many non-Catholic Christians, and reading their letters, he has noted the existence of a “widespread and strong desire to walk together, to pray, to know and love the Lord, to collaborate in service and in solidarity with the weak and suffering. I am convinced of this: on a common path, with the guidance of the Holy Spirit and learning from each other, we can grow in the communion that already unites us”.
“Fifty years on from Unitatis Redintegratio, the quest for full Christian unity remains a priority for the Catholic Church, and it is therefore one of my main daily concerns. Unity is, first and foremost, a gift from God and it is the work of the Holy Spirit, but we are all called to collaborate, always and in every circumstance”.
The Virgin Mary, protagonist of the 19th Public Session of the Pontifical Academies
Vatican City, 21 November 2014 (VIS) – The Holy Father has sent a message to Cardinal Gianfranco Ravasi, president of the Pontifical Council for Culture and the Council for Coordination between the Pontifical Academies, on the occasion of the 19th Public Session of the Pontifical Academies, devoted to the theme “Mary, icon of the infinite beauty of Dios Marialis cultus and the Marian teaching of Blessed Paul VI”, organised by the Pontifical International Marian Academy.
In his message, the Pope spoke about Blessed Paul VI's great love for the Virgin Mary, which he expressed on many occasions during his papacy, as well as in several documents, including his two encyclicals, Mense Maio and Christi Matri, dedicated to the Mother of God and the worship of her as Mater Ecclesiae. He also devoted three apostolic exhortations to Mary: Signum Magnum, Recurrens Mensis October and, finally, Marialis Cultus, published forty years ago this year.
“On the eve of the fiftieth anniversary of the closure of Vatican Council II, established by Paul VI – not by chance – on the Solemnity of the Immaculate Conception, 8 December 1965, it is beautiful that you wish to make his voice through the recording of the homily in which he entrusts the fate of the Church, radically renewed through the Council assize, to Mary. On that solemn and historical occasion, Paul VI wished to commend the entire Church to Mary as the Mother of God and our spiritual Mother”.
Similarly, Francis recalled that in crucial and difficult moments for the Church and for humanity, Paul VI always turned to Mary, exhorting the people of God to pray for her intercession and protection, and invoking the gift of peace. “In the wake of the Synod of Bishops on new evangelisation, in the apostolic exhortation Evangelii Gaudium, I too entrusted the way of the Church to Mary's maternal and caring intercession, reminding all believers that there is a Marian style to the evangelising activity of the Church, as every time we look to Mary we believe again in the revolutionary power of tenderness and affection. In her we see that humility and tenderness are not virtues of the weak but rather of the strong, who do not need to mistreat others to feel important”.
The Holy Father continued, “Let us not tire of learning from Mary, of admiring and contemplating her beauty, of letting ourselves be guided by her, she who leads us always to the original source and fullness of authenticity: infinite beauty, that of God, revealed to us in Christ, Son of the Father and Son of Mary”. The Pontiff concluded by awarding the Pontifical Academies Prize to the Italian Interdisciplinary Mariological Association, above all for more than twenty years of publishing the journal Theotokos, and the Pontifical Medal to the “Centro mariano de difusion cultural” of the Order of the Servants of Mary, in Mexico.
Audiences
Vatican City, 21 November 2014 (VIS) – Today, the Holy Father received in audience:
- Cardinal Gerhard Ludwig Muller, president of the Congregation for the Doctrine of the Faith;
- Bishop Enrico Dal Covolo, Magnificent Rector of the Pontifical Lateran University;
- Bishop Anthony Sablan Apuron of Agana, Guam.
Other Pontifical Acts
Vatican City, 21 November 2014 (VIS) – The Holy Father has:
- appointed Rev. Fr. Ariel Lascarro Tapia as bishop of Magangue (area 20,165, population 838,000, Catholics 677,000, priests 70, religious 30), Colombia. The bishop-elect was born in Carmen de Bolivar, Colombia in 1967 and was ordained a priest in 1994. He holds a licentiate in theology from the University of Navarra, Spain, and has served in a number of pastoral roles in the archdiocese of Cartagena, including parish priest of “San Estanislao Kostka”, “Inmaculada Concepcion”, “Maria, Madre de los pobres”, “Cristo Salvador”, “Maria, Madre de la Iglesia” and “Santa Catalina de Alejandria”; diocesan head of vocational pastoral ministry, delegate for missionary childhood and archdiocesan delegate for the biblical inspiration of pastoral care. He is currently archdiocesan vicar for pastoral care and parish priest of “Nuestra Senora del Perpetuo Socorro”, Bocagrande.
- appointed Rev. Fr. Moises Carlos Atisha Contreras, Sch.P., as bishop of San Marcos de Arica (area 16,512, population 198,400, Catholics 140,000, priests 37, deacons 29, religious 30), Chile. The bishop-elect was born in Santiago de Cile, Chile in 1969 and gave his religious vows and was ordained a priest in 1994. He has served as spiritual director of the “Colegio Hispano-americano y Calasanz” and as secretary of the National Commission for Youth Pastoral Care in the Chilean Episcopal Conference, and is currently parish priest of “La Ascension del Senor” in the archdiocese of Santiago.
- appointed Rev. Fr. Jorge Martin Torres Carbonell as auxiliary of Lomas de Zamora, Argentina. The bishop-elect was born in Buenos Aires, Argentina in 1954 and was ordained a priest in 1983. He has served as parish priest of “Santa Clara”, “Nino Jesus” and “Nuestra Senora de la Esperanza” in the archdiocese of Buenos Aires, as well as head of youth pastoral care in the archdiocese, episcopal vicar for the “Villas de Emergencia”, and dean and member of the presbyteral council. He is currently priest of the the Shrine of San Cayetano of Buenos Aires.
- accepted the resignation from the office of auxiliary of the archdiocese of La Serena, Chile, presented by Bishop Luis Carlos Gleisner Wobbe upon reaching the age limit.
Appointment of the deputy editor of “L'Osservatore Romano”
Vatican City, 21 November 2014 (VIS) – Cardinal Secretary of State Pietro Parolin has appointed Giuseppe Fiorentino as deputy editor of “L'Osservatore Romano”. The new deputy director was previously a reporter for the same newspaper.
20-11-2014 - Year XXII - Num. 205 
The Pope at the Conference on Nutrition at the FAO: “the hungry ask for dignity, not charity”
Vatican City, 20 November 2014 (VIS) – This morning Pope Francis visited the headquarters of the United Nations Food and Agriculture Organisation, on the occasion of the second International Conference on Nutrition, taking place in Rome from 19 to 21 November.
Upon arrival the Holy Father was received by the director general of the FAO, Jose Graziano da Silva, the adjunct director, Oleg Chestnov and Archbishop Luigi Travaglino, Holy See Permanent Observer at the FAO.
The full text of the Pontiff's address, delivered in the Plenary Hall, is published below:
“I am pleased and honoured to speak here today, at this Second International Conference on Nutrition. I wish to thank you, Mr. President, for your warm greeting and the words of welcome addressed to me. I cordially greet the Director General of the World Health Organisation (WHO), Dr. Margaret Chan, and the Director General of the FAO, Professor José Graziano da Silva, and I rejoice in their decision to convene this conference of representatives of States, international institutions, and organisations of civil society, the world of agriculture and the private sector, with the aim of studying together the forms of intervention necessary in the fight against hunger and malnutrition, as well as the changes that must be made to existing strategies. The overall unity of purpose and of action, and above all the spirit of brotherhood, can be decisive in finding appropriate solutions. The Church, as you know, seeks always to be attentive and watchful regarding the spiritual and material welfare of the people, especially those who are marginalised or excluded, to ensure their safety and dignity.
“The fates of nations are intertwined, more than ever before; they are like the members of one family who depend upon each other. However, we live in a time in which the relations between nations are too often damaged by mutual suspicion, that at times turns into forms of military and economic aggression, undermining friendship between brothers and rejecting or discarding what is already excluded. He who lacks his daily bread or a decent job is well aware of this. This is a picture of today’s world, in which it is necessary to recognise the limits of approaches based on the sovereignty of each State, intended as absolute, and national interest, frequently conditioned by small power groups. Your working agenda for developing new standards and greater commitments to feed the world shows this well. From this perspective, I hope that, in the formulation of these commitments, the States are inspired by the conviction that the right to food can only be ensured if we care about the actual subject, that is, the person who suffers the effects of hunger and malnutrition.
“Nowadays there is much talk of rights, frequently neglecting duties; perhaps we have paid too little heed to those who are hungry. It is also painful to see that the struggle against hunger and malnutrition is hindered by “market priorities”, the “primacy of profit”, which have reduced foodstuffs to a commodity like any other, subject to speculation, also of a financial nature. And while we speak of new rights, the hungry remain, at the street corner, and ask to be recognised as citizens, to receive a healthy diet. We ask for dignity, not for charity.
“These criteria cannot remain in the limbo of theory. Persons and peoples ask for justice to be put into practice: not only in a legal sense, but also in terms of contribution and distribution. Therefore, development plans and the work of international organisations must take into consideration the wish, so frequent among ordinary people, for respect for fundamental human rights and, in this case, the rights of the hungry. When this is achieved, then humanitarian intervention, emergency relief and development operations – in their truest, fullest sense – will attain greater momentum and bring the desired results.
“Interest in the production, availability and accessibility of foodstuffs, climate change and agricultural trade should certainly inspire rules and technical measures, but the first concern must be the individual as a whole, who lacks daily nourishment and has given up thinking about life, family and social relationships, instead fighting for survival. St. John Paul II, in the inauguration in this hall of the First Conference on Nutrition in 1992, warned the international community against the risk of the “paradox of plenty”, in which there is food for everyone, but not everyone can eat, while waste, excessive consumption and the use of food for other purposes is visible before our very eyes. Unfortunately, this “paradox” remains relevant. There are few subjects about which we find as many fallacies as those related to hunger; few topics as likely to be manipulated by data, statistics, the demands of national security, corruption, or futile lamentation about the economic crisis. This is the first challenge to be overcome.
“The second challenge to be faced is the lack of solidarity; we suspect that subconsciously we would like to remove this word from the dictionary. Our societies are characterised by growing individualism and division: this ends up depriving the weakest of a decent life, and provokes revolts against institutions. When there is a lack of solidarity in a country, the effects are felt throughout the world. Indeed, solidarity is the attitude that makes people capable of reaching our to others and basing their mutual relations on this sense of brotherhood that overcomes differences and limits, and inspires us to seek the common good together.
“Human beings, as they become aware of being partly responsible for the plan of creation, become capable of mutual respect, instead of fighting between themselves, damaging and impoverishing the planet. States, too, understood as a community of persons and peoples, are required to act concertedly, to be willing to help each other through the principles and norms offered by international law. A source of inspiration is natural law, inscribed in the human heart, that speaks a language that everyone can understand: love, justice, peace, elements that are inseparable from each other. Like people, States and international institutions are called to welcome and nurture these values – love, justice, peace – and this must be done with a spirit of dialogue and mutual listening. In this way, the aim of feeding the human family becomes feasible.
“Every woman, man, child and elderly person everywhere should be able to count on these guarantees. It is the duty of every State that cares for the wellbeing of its citizens to subscribe to them unreservedly, and to take the necessary steps to ensure their implementation. This requires perseverance and support. The Catholic Church also offers her contribution in this field through constant attention to the life of the poor in all parts of the world; along the same lines, the Holy See is actively involved in international organisations and through numerous documents and statements. In this way, it contributes to identifying and assuming the criteria to be met in order to develop an equitable international system. These are criteria that, on the ethical plane, are based on the pillars of truth, freedom, justice and solidarity; at the same time, in the legal field, these same criteria include the relationship between rights and food, and the right to life and a dignified existence, the right to be protected by law, not always close to the reality of those who suffer from hunger, and the moral obligation to share the economic wealth of the world.
“If we believe in the principle of the unity of the human family, based on the common paternity of God the Creator, and in the fraternity of human beings, no form of political or economic pressure that exploits the availability of foodstuffs can be considered acceptable. Political and economic pressure: here I think of our sister and mother, Earth, our planet, and of whether we are free of political and economic pressure and able to care for her, to avoid her destruction. We have two conferences ahead of us, in Perù and France, which pose the challenge to us of caring for our planet. I remember a phrase that I heard from an elderly man many years ago: God always forgives … our misdemeanours, our abuse, God always forgives; men forgive at times; but the Earth never forgives. We must care for our sister the Earth, our Mother Earth, so that she does not respond with destruction. But, above all, no system of discrimination, de facto or de jure, linked to the capacity of access to the market of foodstuffs, must be taken as a model for international efforts that aim to eliminate hunger.
“By sharing these reflections with you, I ask that the Almighty, God rich in mercy, bless all those who, with different responsibilities, place themselves at the service of those who experience hunger and who assist them with concrete gestures of closeness. I also pray that the international community might hear the call of this Conference and consider it an expression of the common conscience of humanity: feed the hungry, save life on the planet. Thank you”.
Intense work by the Ordinary Council of the Synod of Bishops
Vatican City, 20 November 2014 (VIS) – The Ordinary Council of the Synod of Bishops will meet on 18 and 19 November to reflect on the results of the Third Extraordinary General Assembly of the Synod of Bishops, held during October, and to prepare for the 14 th General Ordinary Assembly on the theme “The vocation and the mission of the family in the Church and in the contemporary world”, to be held from 4 to 25 October 2015.
The Holy Father will chair the Council on Tuesday 18 and his presence will underline the importance he accords to the Synod as an expression of episcopal collegiality and to the family, the theme of the two Assemblies: the extraordinary Assembly held this year and the Ordinary one, in the preparatory stages.
Alongside the secretary general, Cardinal Lorenzo Baldisseri, and the under-secretary, Archbishop Fabio Fabene, the meeting was attended by Cardinals Christoph Schonborn, Wilfried F. Napier, Peter K.A. Turkson, George Pell, Donald W. Wuerl, and Luis A. Tagle, and by Archbishops Bruno Forte and Salvatore Fisichella. Bishop Vincenzo Paglia, president of the Pontifical Council for the Family, also participated by invitation.
In his introduction to the work of the Synod, the secretary general emphasised the climate of freedom and sincerity and the spirit of fraternal communion that characterised the Assembly, in which everyone was encouraged to contribute. Also, the final document, the Relatio Synodi, faithfully reflects the multi-faceted results of the Synod and offers a good summary of the process that took place during the Assembly.
In the meeting, it was agreed that the current period between the two Assemblies, which is unprecedented in the history of the Synod as an institution, is of great importance. It is necessary to take the path followed so far as a starting point and to make the most of this special opportunity to deepen knowledge of the themes and to promote discussion at the level of the episcopal conferences, finding the means and the tools necessary to further involve various ecclesial bodies in the synodal reflection on the family. Various ideas on communication were also considered, which may be useful in view of the preparation for the upcoming Ordinary Assembly.
The majority of the work was devoted to the preparation of the Lineamenta for the next Ordinary Assembly. The guidelines will be made up, as previously indicated, of the Relatio Synodi, accompanied by a series of points to help in its reception and elaboration.
The Lineamenta are expected to be sent to the Episcopal Conferences at the beginning of December, so that the answers can be received in good time to allow them to be developed in the Instrumentum Laboris before the summer of 2015.
The joy of the Gospel is a missionary joy
Vatican City, 20 November 2014 (VIS) – The Third World Congress of Ecclesial Movements and New Communities began in Rome today. Organised by the Pontifical Council for the Laity, the meeting is a response to the appeal for missionary conversion launched by Pope Francis to all Christians in his apostolic exhortation, Evangelii Gaudium.
The congress – the third of this type following those held during the pontificates of St. John Paul II in 1998 and Benedict XVI in 2006 – will be attended by more than 300 members of lay associations from 40 countries, gathered to explore the theme “The joy of the Gospel: a missionary joy”.
The congress was inaugurated by Cardinal Stanislaw Rylko, president of the Pontifical Council for the Laity, who recalled the rich teaching of the last three pontiffs on what St. John Paul II defined as “the new season of associations of the faithful”. The cardinal emphasised that St. John Paul II closely followed and guided the rapid development of ecclesial movements and new communities, accompanying them with his clear and enlightening words … and indicated a new phase in the life of new charisms, which would necessarily have to follow their initial flourish – the phase of ecclesial maturity”.
For Pope Benedict XVI, he continued, “the multiple forms and the unity of charisms and ministries are inseparable in the life of the Church. The Holy Spirit desires the multiplicity of movements in the service of the single Body that is the Church”.
Pope Francis well knows the reality of ecclesial movements, insists that the new charisms “are not a closed patrimony, consigned to a specific group to guard it; they are rather gifts from the Spirit integrated into the ecclesial body, attracted towards the centre that is Christ, from where they are channeled into an evangelical impulse”.
Other Pontifical Acts
Vatican City, 20 November 2014 (VIS) – The Holy Father has appointed Bishop Peter Andrew Comensoli as bishop of Broken Bay (area 2,763, population 930,000, Catholics 395,000, priests 109, permanent deacons 6, religious 155), Australia. Bishop Comensoli is currently auxiliary of the archdiocese of Sydney, Australia.

Saint November 23 : St. Columban : Abbot




St. Columban
ABBOT
Feast: November 23
Information:
Feast Day:
November 23
Born:
540, Leinster, Ireland
Died:
23 November 615
Major Shrine:
Abbey church at Bobbio

This great missionary abbot founded monastic centers in France, Switzerland, and Italy that became centers of evangelization and learning for the whole area. He was a monk of the monastery of Bangor in north Ireland, founded by St. Comgall, one of the notable monastic founders of Ireland.
At Bangor, sanctity and scholarship were prized, and St. Columban became a teacher in the monastic school there. He was born in Leinster, and after a youthful struggle he lived at Cluain Inis for a time. After thirty years at Bangor, he received Comgall's permission to spread the Gospel on the continent of Europe, and taking twelve companions with him he settled in Gaul where the devastation of the barbarian invasions had completely disrupted civil and religious life. Invited by the Merovingian King Childebert, he founded a monastic center in Burgundy at Annegray and two others at Luxeuil and Fontaines. From these three monasteries over two hundred foundations were made, and Columban composed for these monasteries two monastic rules.
With the zeal of a prophet, he attacked the immoral court life of the Merovingian kings, the lax local clergy, and introduced to the continent the Irish penitential system, which became the basis for private confession. Reproving a local king for his immoral life, Columban was expelled from Burgundy, traversed France and Germany, leaving disciples behind to found monasteries, and crossed the Alps to found his most famous monastery at Bobbio in Italy.
He was a firm opponent of Arianism, wrote letters to popes on the religious issues of the day, and left a legacy of writings that deeply influenced the monasticism that came after him.
He impressed his contemporaries as a giant of a man in mind and spirit, who revived religion on the continent and prepared the way for the Carolingian renaissance. He died at Bobbio on November 23, 615, and is buried in the crypt of St. Columban's Church there.
SOURCE http://www.ewtn.com/saintsHoly/saints/C/stcolumban.asp

Saint November 23 : St. Clement I : Pope : Patron of boatmen, sailors, sick children, stonecutters


St. Clement I
POPE
Feast: November 23
Information:
Feast Day:
November 23
Born:
Rome, Italy
Died:
101
Patron of:
boatmen, marble workers, mariners, sailors, sick children, stonecutters, watermen

According to Tertullian, writing c. 199, the Roman Church claimed that Clement was ordained by St. Peter (De Praescript., xxxii), and St. Jerome tells us that in his time "most of the Latins" held that Clement was the immediate successor of the Apostle (De viris illustr., xv). St. Jerome himself in several other places follows this opinion, but here he correctly states that Clement was the fourth pope. The early evidence shows great variety. The most ancient list of popes is one made by Hegesippus in the time of Pope Anicetus, c. 160 (Harnack ascribes it to an unknown author under Soter, c. 170), cited by St. Epiphanius (Haer., xxvii, 6). It seems to have been used by St. Irenaeus (Haer., III, iii), by Julius Africanus, who composed a chronography in 222, by the third—or fourth-century author of a Latin poem against Marcion, and by Hippolytus, who see chronology extends to 234 and is probably found in the "Liberian Catalogue" of 354. That catalogue was itself adopted in the " Liber Pontificalis ". Eusebius in his chronicle and history used Africanus; in the latter he slightly corrected the dates. St. Jerome's chronicle is a translation of Eusebius's, and is our principal means for restoring the lost Greek of the latter; the Armenian version and Coptic epitomes of it are not to be depended on. The varieties of order are as follows: Linus, Cletus, Clemens (Hegesippus, ap. Epiphanium, Canon of Mass). Linus, Anencletus, Clemens (Irenaeus, Africanus ap. Eusebium). Linus, Anacletus, Clemens (Jerome). Linus, Cletus, Anacletus, Clemens (Poem against Marcion), Linus, Clemens, Cletus, Anacletus [Hippolytus (?), "Liberian Catal."—"Liber. Pont."]. Linus, Clemens, Anacletus (Optatus, Augustine).
At the present time no critic doubts that Cletus, Anacletus, Anencletus, are the same person. Anacletus is a Latin error; Cletus is a shortened (and more Christian) form of Anencletus. Lightfoot thought that the transposition of Clement in the "Liberian Catalogue" was a mere accident, like the similar error "Anicetus, Pius" for "Pius Anicetus", further on in the same list. But it may have been a deliberate alteration by Hippolytus, on the ground of the tradition mentioned by Tertullian. St. Irenaeus (III, iii) tells us that Clement "saw the blessed Apostles and conversed with them, and had yet ringing in his ears the preaching of the Apostles and had their tradition before his eyes, and not he only for many were then surviving who had been taught y the Apostles ". Similarly Epiphanius tells us (from Hegesippus) that Clement was a contemporary of Peter and Paul. Now Linus and Cletus had each twelve years attributed to them in the list. If Hippolytus found Cletus doubled by an error.(Cletus XII, Anacletus XII), the accession of Clement would appear to be thirty-six years after the death of the Apostles. As this would make it almost impossible for Clement to have been their contemporary, it may have caused Hippolytus to shift him to an earlier position. Further, St. Epiphanius says (loc. cit. ): " Whether he received episcopal ordination from Peter in the life-time of the Apostles, and declined the office, for he says in one of his epistles 'I retire, I depart, let the people of God be in peace', (for we have found this set down in certain Memoirs), or whether he was appointed by the Bishop Cletus after he had succeeded the Apostles, we do not clearly know." The "Memoirs" were certainly those of Hegesippus. It seems unlikely that he is appealed to only for the quotation from the Epistle, c. liv; probably Epiphanius means that Hegesippus stated that Clement had been ordained by Peter and declined to be bishop, but twenty-four years later really exercised the office for nine years. Epiphanius could not reconcile these two facts; Hippolytus seems to have rejected the latter.
Chronology
The date intended by Hegesippus is not hard to restore. Epiphanius implies that he placed the martyrdom of the Apostles in the twelfth year of Nero. Africanus calculated the fourteenth year (for he had attributed one year too little to the reigns of Caligula and Claudius), and added the imperial date for the accession of each pope; but having two years too few up to Anicetus he could not get the intervals to tally with the years of episcopate given by Hegesippus. He had a parallel difficulty in his list of the Alexandrian bishops. Hegesippus Africanus (from Eusebius) Interval Real Dates AD Linus 12 Nero 14 12 Nero 12 66 Cletus 12 Titus 2 12 Vesp 10 78 Clemens 9 Dom 12 (7) Dom 10 80 Euaristus 8 Trajan 2 (10) Tajan 2 99 Alexander 10 Trajan 12 10 Trajan 10 107 Sixtus 10 Hadrian 3 (9) Hadrian 1 117 Telesphorus 11 Hadrian 12 (10) Hadrian 11 127 Hyginus 4 Anton 1 4 Anton 1 138 Pius 15 Anton 5 15 Anton 5 142 Anicetus Anton 20 Anton 20 157
If we start, as Hegesippus intended, with Nero 12 (see last column), the sum of his years brings us right for the last three popes. But Africanus has started two years wrong, and in order to get right at Hyginus he has to allow one year too little to each of the preceding popes, Sixtus and Telesphorus. But there is one inharmonious date, Trajan 2, which gives seven and ten years to Clement and Euaristus instead of nine and eight. Evidently he felt bound to insert a traditional date—and in fact we see that Trajan 2 was the date intended by Hegesippus. Now we know that Hegesippus spoke about Clement's acquaintance with the Apostles, and said nothing about any other pope until Telesphorus, "who was a glorious martyr." It is not surprising, then, to find that Africanus had, besides the lengths of episcopate, two fixed dates from Hegesippus, those of the death of Clement in the second year of Trajan, and of the martyrdom of Telesphorus in the first year of Antoninus Pius. We may take it, therefore, that about 160 the death of St. Clement was believed to have been in 99.
Identity Origen identifies Pope Clement with St. Paul's fellow-labourer, Phil., iv, 3, and 80 do Eusebius, Epiphanius, and Jerome—but this Clement was probably a Philippian. In the middle of the nineteenth century it was the custom to identity the pope with the consul of 95, T. Flavius Clemens, who was martyred by his first cousin, the Emperor Domitian, at the end of his consulship. But the ancients never suggest this, and the pope is said to have lived on till the reign of Trajan. It is unlikely that he was a member of the imperial family. The continual use of the Old Testament in his Epistle has suggested to Lightfoot, Funk, Nestle, and others that he was of Jewish origin. Probably he was a freedman or son of a freedman of the emperor's household, which included thousands or tens of thousands. We know that there were Christians in the household of Nero (Phil., iv, 22). It is highly probable that the bearers of Clement's letter, Claudius Ephebus and Valerius Vito, were of this number, for the names Claudius and Valerius occur with great frequency in inscriptions among the freedmen of the Emperor Claudius (and his two predecessors of the same gens) and his wife Valeria Messalina. The two messengers are described as "faithful and prudent men, who have walked among us from youth unto old age unblameably ", thus they were probably already Christians and living in Rome before the death of the Apostles about thirty years earlier. The Prefect of Rome during Nero's persecution was Titus Flavius Sabinus, elder brother of the Emperor Vespasian, and father of the martyred Clemens. Flavia Domitilla, wife of the Martyr, was a granddaughter of Vespasian, and niece of Titus and Domitian; she may have died a martyr to the rigours of her banishment The catacomb of Domitilla is shown by existing inscriptions to have been founded by her. Whether she is distinct from another Flavia Domitilla, who is styled "Virgin and Martyr", is uncertain. (See FLAVIA DOMITILLA and NEREUS AND ACHILLEUS) The consul and his wife had two sons Vespasian and Domitian, who had Quintilian for their tutor. Of their life nothing is known. The elder brother of the martyr Clemens was T. Flavius Sabinus, consul in 82, put to death by Domitian, whose sister he had married. Pope Clement is rep resented as his son in the Acts of Sts. Nereus and Achilleus, but this would make him too young to have known the Apostles.
Martyrdom
Of the life and death of St, Clement nothing is known. The apocryphal Greek Acts of his martyrdom were printed by Cotelier in his "Patres Apost." (1724, I, 808; reprinted in Migne, P. G., II, 617, best edition by Funk, "Patr. Apost.", II, 28). They relate how he converted Theodora, wife of Sisinnius, a courtier of Nerva, and (after miracles) Sisinnius himself and four hundred and twenty-three other persons of rank. Trajan banishes the pope to the Crimea, where he slakes the thirst of two thousand Christian confessors by a miracle. The people of the country are converted, seventy—five churches are built. Trajan, in consequence, orders Clement to be thrown into the sea with an iron anchor. But the tide every year recedes two miles, revealing a Divinely built shrine which contains the martyr's bones. This story is not older than the fourth century. It is known to Gregory of Tours in the sixth. About 868 St. Cyril, when in the Crimea on the way to evangelize the Chazars, dug up some bones in a mound (not in a tomb under the sea), and also an anchor. These were believed to be the relics of St. Clement. They were carried by St. Cyril to Rome, and deposited by Adrian II with those of St. Ignatius of Antioch in the high altar of the basilica of St. Clement in Rome. The history of this translation is evidently quite truthful, but there seems to have been no tradition with regard to the mound, which simply looked a likely place to be a tomb. The anchor appears to be the only evidence of identity but we cannot gather from the account that it belonged to the scattered bones. (See Acta SS., 9 March, II, 20.) St. Clement is first mentioned as a martyr by Rufinus (c. 400). Pope Zozimus in a letter to Africa in 417 relates the trial and partial acquittal of the heretic Caelestius in the basilica of St. Clement; the pope had chosen this church because Clement had learned the Faith from St. Peter, and had given his life for it (Ep. ii). He is also called a martyr by the writer known as Praedestinatus (c. 430) and by the Synod of Vaison in 442. Modern critics think it possible that his martyrdom was suggested by a confusion with his namesake, the martyred consul. But the lack of tradition that he was buried in Rome is in favour of his having died in exile.
The Basilica
The church of St. Clement at Rome lies in the valley between the Esquiline and Coelian hills, on the direct road from the Coliseum to the Lateran. It is now in the hands of the Irish Province of Dominicans. With its atrium, its choir enclosed by a wall, its ambos, it is the most perfect model of an early basilica in Rome, though it was built as late as the first years of the twelfth century by Paschal II, after the destruction of this portion of the city by the Normans under Robert Guiscard. Paschal II followed the lines of an earlier church, on a rather smaller scale, and employed some of its materials and fittings The marble wall of the present choir is of the date of John II (533-5). In 1858 the older church was unearthed, below the present building, by the Prior Father Mulooly, O. P. Still lower were found chambers of imperial date and walls of the Republican period. The lower church was built under Constantine (d. 337) or not much later. St. Jerome implies that it was not new in his time: "nominis eius [Clementis] memoriam usque hodie Romae exstructa ecclesia custodit" (De viris illustr., xv). It is mentioned in inscriptions of Damasus (d. 383) and Siricius (d. 398). De Rossi thought the lowest chambers belonged to the house of Clement, and that the room immediately under the altar was probably the original of the saint. These chambers communicate with a shrine of Mithras, which lies beyond the apse of the church, on the lowest level. De Rossi supposed this to be a Christian chapel purposely polluted by the authorities during the last persecution. Lightfoot has suggested that the rooms may have belonged to the house of T. Flavius Clemens the consul, being later mistaken for the dwelling of the pope; but this seems quite gratuitous. In the sanctuary of Mithras a statue of the Good Shepherd was found.