Monday, October 16, 2017

Saint October 17 : St. Ignatius of #Antioch : Patron of Throat diseases


 


St. Ignatius of Antioch
BISHOP, MARTYR
Feast: October 17
Information:
Feast Day:
October 17
Born:
50 in Syria
Died:
between 98-117, Rome
Major Shrine:
Relics are in St. Peter's Basilica, Rome
Patron of:
against throat diseases, Church in eastern Mediterranean; Church in North Africa

Also called Theophorus (ho Theophoros); born in Syria, around the year 50; died at Rome between 98 and 117.
More than one of the earliest ecclesiastical writers have given credence, though apparently without good reason, to the legend that Ignatius was the child whom the Savior took up in His arms, as described in Mark, ix, 35. It is also believed, and with great probability, that, with his friend Polycarp, he was among the auditors of the Apostle St. John. If we include St. Peter, Ignatius was the third Bishop of Antioch and the immediate successor of Evodius (Eusebius, "Hist. Eccl.", II, iii, 22). Theodoret ("Dial. Immutab.", I, iv, 33a, Paris, 1642) is the authority for the statement that St. Peter appointed Ignatius to the See of Antioch. St. John Chrysostom lays special emphasis on the honor conferred upon the martyr in receiving his episcopal consecration at the hands of the Apostles themselves ("Hom. in St. Ig.", IV. 587). Natalis Alexander quotes Theodoret to the same effect (III, xii, art. xvi, p. 53).
All the sterling qualities of ideal pastor and a true soldier of Christ were possessed by the Bishop of Antioch in a preeminent degree. Accordingly, when the storm of the persecution of Domitian broke in its full fury upon the Christians of Syria, it found their faithful leader prepared and watchful. He was unremitting in his vigilance and tireless in his efforts to inspire hope and to strengthen the weaklings of his flock against the terrors of the persecution. The restoration of peace, though it was short-lived, greatly comforted him. But it was not for himself that he rejoiced, as the one great and ever-present wish of his chivalrous soul was that he might receive the fullness of Christian discipleship through the medium of martyrdom. His desire was not to remain long unsatisfied. Associated with the writings of St. Ignatius is a work called "Martyrium Ignatii ", which purports to be an account by eyewitnesses of the martyrdom of St. Ignatius and the acts leading up to it. In this work, which such competent Protestant critics as Pearson and Ussher regard as genuine, the full history of that eventful journey from Syria to Rome is faithfully recorded for the edification of the Church of Antioch. It is certainly very ancient and is reputed to have been written by Philo, deacon of Tarsus, and Rheus Agathopus, a Syrian, who accompanied Ignatius to Rome. It is generally admitted, even by those who regarded it as authentic, that this work has been greatly interpolated. Its most reliable form is that found in the "Martyrium Colbertinum" which closes the mixed recension and is so called because its oldest witness is the tenth-century Codex Colbertinus (Paris).
According to these Acts, in the ninth year of his reign, Trajan, flushed with victory over the Scythians and Dacians, sought to perfect the universality of his dominion by a species of religious conquest. He decreed, therefore, that the Christians should unite with their pagan neighbors in the worship of the gods. A general persecution was threatened, and death was named as the penalty for all who refused to offer the prescribed sacrifice. Instantly alert to the danger that threatened, Ignatius availed himself of all the means within his reach to thwart the purpose of the emperor. The success of his zealous efforts did not long remain hidden from the Church's persecutors. He was soon arrested and led before Trajan, who was then sojourning in Antioch. Accused by the emperor himself of violating the imperial edict, and of inciting others to like transgressions, Ignatius valiantly bore witness to the faith of Christ. If we may believe the account given in the "Martyrium", his bearing before Trajan was characterized by inspired eloquence, sublime courage, and even a spirit of exultation. Incapable of appreciating the motives that animated him, the emperor ordered him to be put in chains and taken to Rome, there to become the food of wild beasts and a spectacle for the people.
That the trials of this journey to Rome were great we gather from his letter to the Romans (par. 5): "From Syria even to Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only grow worse when they are kindly treated." Despite all this, his journey was a kind of triumph. News of his fate, his destination, and his probable itinerary had gone swiftly before. At several places along the road his fellow-Christians greeted him with words of comfort and reverential homage. It is probable that he embarked on his way to Rome at Seleucia, in Syria, the nearest port to Antioch, for either Tarsus in Cilicia, or Attalia in Pamphylia, and thence, as we gather from his letters, he journeyed overland through Asia Minor. At Laodicea, on the River Lycus, where a choice of routes presented itself, his guards selected the more northerly, which brought the prospective martyr through Philadelphia and Sardis, and finally to Smyrna, where Polycarp, his fellow-disciple in the school of St. John, was bishop. The stay at Smyrna, which was a protracted one, gave the representatives of the various Christian communities in Asia Minor an opportunity of greeting the illustrious prisoner, and offering him the homage of the Churches they represented. From the congregations of Ephesus, Magnesia, and Tralles, deputations came to comfort him. To each of these Christian communities he addressed letters from Smyrna, exhorting them to obedience to their respective bishops, and warning them to avoid the contamination of heresy. These, letters are redolent with the spirit of Christian charity, apostolic zeal, and pastoral solicitude. While still there he wrote also to the Christians of Rome, begging them to do nothing to deprive him of the opportunity of martyrdom.
From Smyrna his captors took him to Troas, from which place he dispatched letters to the Christians of Philadelphia and Smyrna, and to Polycarp. Besides these letters, Ignatius had intended to address others to the Christian communities of Asia Minor, inviting them to give public expression to their sympathy with the brethren in Antioch, but the altered plans of his guards, necessitating a hurried departure, from Troas, defeated his purpose, and he was obliged to content himself with delegating this office to his friend Polycarp. At Troas they took ship for Neapolis. From this place their journey led them overland through Macedonia and Illyria. The next port of embarkation was probably Dyrrhachium (Durazzo). Whether having arrived at the shores of the Adriatic, he completed his journey by land or sea, it is impossible to determine. Not long after his arrival in Rome he won his long-coveted crown of martyrdom in the Flavian amphitheater. The relics of the holy martyr were borne back to Antioch by the deacon Philo of Cilicia, and Rheus Agathopus, a Syrian, and were interred outside the gates not far from the beautiful suburb of Daphne. They were afterwards removed by the Emperor Theodosius II to the Tychaeum, or Temple of Fortune which was then converted into a Christian church under the patronage of the martyr whose relics it sheltered. In 637 they were translated to St. Clement's at Rome, where they now rest. The Church celebrates the feast of St. Ignatius on 1 February.
The character of St. Ignatius, as deduced from his own and the extant writings of his contemporaries, is that of a true athlete of Christ. The triple honor of apostle, bishop, and martyr was well merited by this energetic soldier of the Faith. An enthusiastic devotion to duty, a passionate love of sacrifice, and an utter fearlessness in the defense of Christian truth, were his chief characteristics. Zeal for the spiritual well-being of those under his charge breathes from every line of his writings. Ever vigilant lest they be infected by the rampant heresies of those early days; praying for them, that their faith and courage may not be wanting in the hour of persecution; constantly exhorting them to unfailing obedience to their bishops; teaching them all Catholic truth ; eagerly sighing for the crown of martyrdom, that his own blood may fructify in added graces in the souls of his flock, he proves himself in every sense a true, pastor of souls, the good shepherd that lays down his life for his sheep.
The Catholic Encyclopedia

#PopeFrancis "To love means not continuing to divide the human family into those who more than they need..." FULL TEXT + Video

VATICAN.VA Press Release
Visit of the Holy Father Francis to the headquarters of the Food and Agriculture Organisation (FAO) in Rome for World Food Day, 16.10.2017



This morning, the Holy Father Francis visited the headquarters of the FAO in Rome for the celebration of World Food Day, this year on the theme: Change the future of migration. Invest in food security and rural development.
Upon arrival, at 8.50, the Pope was welcomed by the Director General of the FAO, Dr. José Graziano da Silva, and the Holy See Permanent Observer at the United Nations Organisations and Organs for Food and Agriculture (FAO, IFAD, WFP), the Rev. Msgr. Fernando Chica Arellano.
In the entrance hall, the sculpture donated by the Holy Father to the FAO was unveiled.
The Pope then attended a brief meeting, in the China Hall, with the Director General, the adjunct Director General Daniel Gustafson, and the Head of the Cabinet, Mario Lubetkin. The signing of the Book of Honour took place at the end.
The Pope proceeded to the second floor of the building, where in the Caribbean Hall he greeted the President of Madagascar, the Minister of Foreign Affairs of Madagascar, the Minister of Agriculture of Madagascar, the Minister of Agriculture of Italy, Minister of Agriculture of Canada, Minister of Agriculture of France, Minister of Agriculture of the United States of America, the Under-Secretary for the Environment of Great Britain, the Secretary for Agriculture of Germany, the European Commissioner for Agriculture, the Commissioner for Agriculture of the African Union, the Minister of Foreign Affairs of Mexico, the Ambassador of Japan to the FAO, the President of the International Fund for Agricultural Development and the Executive Director of the World Food Program.
At 9.15, in the Plenary Hall, after the opening of the Meeting by Mr. Enrique Yeves, the screening of a video on the theme of World Food Day and the introductory words by the Director General, Dr. José Graziano da Silva, the Pope gave his address. At the end, the Moderator declared the suspension of the meeting and the Holy Father Francis left the room. He then took leave of the FAO headquarters and at 10.15, returned to the Vatican.
The following is the Holy Father Francis’ address during the opening of the meeting in the Plenary Hall:

FULL TEXT Address of the Holy Father
Mr. Director General,
Distinguished Authorities,
Ladies and Gentlemen:

I wish to thank the Director General, Professor José Graziano da Silva, for the invitation and for his words of welcome, and I greet with affection the authorities who accompany us, as well as the Representatives of the Member States and those who have the possibility of following along from the offices of the FAO around the world.
I address a special greeting to the Ministers of Agriculture of the G7 present here, following their summit in which they discussed issues which demand responsibility not only in relation to development and production, but also with respect to the international Community as a whole.
1. The celebration of this World Food Day unites us in memory of that 16 October of the year 1945, when governments, with the intention of eliminating hunger in the world through development of the agricultural sector, instituted the FAO. It was a period of grave food insecurity and major displacements of the population, with millions of people seeking a place to survive the miseries and adversity caused by the war.
In the light of this, reflecting on the effects of food security on human mobility means returning to the commitment that gave rise to the FAO, in order to renew it. The current situation demands greater responsibility on all levels, not only to guarantee the necessary production or equitable distribution of the fruits of the earth – this duty is taken for granted – but above all to guarantee the right of all human beings to be nourished according to their own needs, also participating in decisions that effect them and in the realisation of their own aspirations, without having to part from their loved ones.
Faced with an aim of such significance, the credibility of the entire international system is at stake. We know that cooperation is increasingly conditioned by partial commitments, which still now limit aid in emergencies. Even death by hunger or the abandonment of one’s own land is daily news, which risks being met with indifference. It is therefore urgent to find new paths, to transform the possibilities available to us into a guarantee that permits each person to look to the future with well-founded trust and not only with desire.
The scenario of international relations shows a growing capacity for giving answers to the expectations of the human family, also with the contribution of science and technology which, studying the problems, propose appropriate solutions. Yet even these new developments do not succeed in eliminating the exclusion of much of the world’s population: how many are the victims of malnutrition, wars, climate change? How many people lack work and essential items, and are forced to leave their land, exposing themselves to many and terrible forms of exploitation? Valorising technology in the service of development is certainly a path to take, provided it leads to concrete actions to reduce the number of those who suffer from hunger or to govern the phenomenon of forced migration.
2. The relationship between hunger and migration can only be tackled if we go to the root of problem. In this regard, studies conducted by the United Nations, as well as many other civil society organisations, agree that there are two main obstacles to overcome: conflicts and climate change.
How can conflicts be overcome? International law gives us the means to prevent them or to resolve them quickly, avoiding their prolongation and the production of famines and destruction of the social fabric. Let us think of the people afflicted by wars that have lasted for decades, which could have been avoided or at least stopped, and which instead propagate their disastrous effects including food insecurity and the forced displacement of people. Good will and dialogue are needed to curb conflicts, and it is necessary to make a firm commitment to gradual and systematic disarmament, as provided for by the United Nations Charter, and to remedy the scourge of arms trafficking. Of what value is it to denounce the fact that millions of people are victims of hunger and malnutrition as a result of conflicts, if we do not work effectively for peace and disarmament?
As for climate change, we see the consequences every day. Thanks to scientific knowledge, we know how the problems are to be faced; and the international community has drawn up the necessary legal instruments, such as the Paris Agreement, from which however some are withdrawing. There is a re-emergence of the nonchalance towards the delicate balances of ecosystems, the presumption of being able to manipulate and control the planet’s limited resources, and greed for profit. It is therefore necessary to make an effort for a concrete and active consensus if we wish to avoid more tragic effects, which will continue to impact upon the poorest and most helpless. We are called to propose a change in lifestyles, in the use of resources, in production criteria, including consumption that, with regard to food, involves growing losses and waste. We cannot resign ourselves to saying “someone else will take care of it”.
I think that these are the preconditions for any serious discussion of food security linked to the phenomenon of migration. Certainly wars and climate change cause hunger, so let us therefore avoid presenting it as if it were an incurable disease. The recent estimates provided by your experts foresee an increase in global production of cereals to levels that enable greater consistency to be given to global reserves. This gives hope, and demonstrates that if we work paying attention to needs and countering speculation, results will not be lacking. Indeed, food resources are not infrequently left at the mercy of speculation, which measures them solely with regard to the economic prosperity of the big producers or in relation to the potential for consumption and not the real needs of the people. This leads to conflicts and waste, and increases the numbers of the poorest on earth who seek a future outside their countries of origin.
3. In view of all this, we can and must change direction (cf. Encyclical Laudato si’, 53; 61; 163; 202). Faced with the increased demand for food it is indispensable that the fruits of the land be available to all. For some it would be enough to reduce the number of mouths to feed and in this way solve the problem; but it is a false solution if we think of the levels of food waste and models of consumption that squander many resources. Reducing is easy; sharing instead demands conversion, and this is imperative.
Therefore I pose – and I pose to you – this question: is it too much to think of introducing into the language of international cooperation the category of love, understood as gratuitousness, parity in negotiation, solidarity, the culture of giving, fraternity, mercy? In effect, these words express the practical content of the term “humanitarian”, widely used at international level. To love one’s brothers and to do so first, without waiting for it to be reciprocated; this is a Gospel principal that is found in many cultures and religions, and becomes the principle of humanity in the language of international relations. It is to be hoped that diplomacy and multilateral Institutions nurture and organise this capacity to love, so that it may become the primary way to guarantee not only food security, but human security in a global sense. We cannot work only if others do so, nor can we limit ourselves to having pity, because pity stops at emergency aid, whereas love inspires justice and is essential for realising a just social order among diverse realities that wish to run the risk of the mutual encounter. To love means to contribute so that every country increases its production and reaches food self-sufficiency. To love translates into thinking of new models of development and consumption, and adopting policies that do not aggravate the situation of the less advanced populations, or their external dependency. To love means not continuing to divide the human family into those who more than they need, and those who lack the essential.
The efforts of diplomacy have shown us, also in recent events, that it is possible to stop the recourse to the use of weapons of mass destruction. We are all aware of the capacity of destruction of these instruments. But are we equally aware of the effects of poverty and exclusion? How can we stop people willing to risk everything, entire generations that may disappear because they lack their daily bread, or are victims of violence or climate changes? They head where they see a light or perceive the hope of life. They cannot be stopped by physical, economic, legislative or ideological barriers: only a consistent application of the principle of humanity can do so. On the other hand, we see that public development aid is reduced and the activity of the multilateral institutions is limited, while bilateral agreements are used which subordinate cooperation to the fulfilment of particular agendas and alliances or, simply, to a momentary tranquillity. On the contrary, the management of human mobility requires coordinated and systematic intergovernmental action in accordance with existing international norms, and permeated with love and intelligence. Its objective is a meeting of peoples that enriches all and generates union and dialogue, not exclusion or vulnerability.
Here, allow me join the debate on vulnerability, which causes division at the international level when it comes to immigrants. A vulnerable person is one who is in an inferior situation and cannot defend himself, who has no means, or rather, experiences exclusion. This is because he is compelled by violence, by natural situations or, even worse, by indifference, intolerance and even hatred. In this condition, it is right to identify the causes so as to act with the necessary competence. But it is not acceptable that, in order to avoid commitment, one entrenches oneself behind linguistic sophisms that do not honour diplomacy, but rather reduce it from the “art of the possible” to a sterile exercise to justify selfishness and inactivity.
It is to be hoped that all this will be taken into account in the development of the Global Pact on Safe, Regular and Orderly Migration, currently underway in the United Nations.
4. Let us listen to the cry of so many of our marginalised and excluded brothers: “I am hungry, I am a stranger, I am naked, sick, confined in a refugee camp”. It is a request for justice, not a plea or an emergency call. There is a need for broad and sincere dialogue at all levels, so that the best solutions can be found and a new relationship be nurtured between the various actors on the international scene, characterised by mutual responsibility, solidarity and communion.
The yoke of misery generated by the often tragic displacement of migrants can be eliminated through prevention in the form of development projects that create work and the capacity to respond to environmental crises. Prevention costs far less than the effects of land degradation or water pollution, scourges that plague the nerve centres of the planet, where poverty is the only law, diseases are on the increase and life expectancy is decreasing.
The initiatives that are being implemented are many, and praiseworthy. However, they are not enough: it is urgent to continue to promote new efforts and to finance programs to combat hunger and structural poverty in a more effective and promising way. But while the aim is to promote a diversified and productive agriculture, taking into account the real demands of a country, it is not however lawful to remove arable land from the population, enabling land grabbing (acaparamiento de tierras) to continue to be profitable, sometimes with the complicity of those who should defend the interests of the people. The temptation to work to the advantage of small groups of the population, as well as to use external aid inappropriately, favouring corruption, or in an illegal way, must be removed.
The Catholic Church, with her institutions, and having a direct and concrete knowledge of the situations to be faced or of the needs to be met, wishes to participate directly in this effort by virtue of her mission, which leads her to love everyone and also compels her to remind those who bear national or international responsibility of the overriding duty to meet the needs of the poorest.
I hope that each person may discover, in the silence of his or her own faith or convictions, the motivations, principles and contributions to give the FAO and other intergovernmental institutions the courage to improve and work tirelessly for the good of the human family.
Thank you.

#Consecration to the #SacredHeart of Jesus - #1stFriday Promises and Instructions - Prayers - Share!

PRAYER OF CONSECRATION TO THE SACRED HEART 
St. Margaret Mary Alacoque
 "O Sacred Heart of my Lord and Savior Jesus Christ, to Thee I consecrate and offer up my person and my life, my actions, trials and sufferings, that my entire being may henceforth only be employed in loving, honoring and glorifying Thee. This is my irrevocable will, to belong entirely to Thee, and to do all for Thy love, renouncing with my whole heart all that can displease Thee. "I take Thee, O Sacred Heart, for the sole object of my love, the protection of my life, the pledge of my salvation, the remedy of my frailty and inconstancy, the reparation for all the defects of my life, and my secure refuge at the hour of my death. . . I fear all from my own weakness and malice, but placing my entire confidence in Thee, O Heart of Love, I hope for all from Thine infinite goodness. Annihilate in me all that can displease or resist Thee. Imprint Thy pure love so deeply in my heart that I may never forget Thee or be separated from Thee. I beseech Thee, through Thine infinite goodness, grant that my name be engraved on Thy Heart for in this I place all my happiness and all my glory, to live and to die as one of Thy devoted servants. Amen.
PROMISES OF THE HEART OF JESUS FOR NINE FIRST FRIDAYS To Those that Live the Devotion to His Sacred Heart By SCTJM The First Friday Devotion to the Sacred Heart of Jesus is based on a promise made by Our Lord Jesus Christ during an Apparition to St. Margaret Mary. This promise was implicitly approved by the Church in the 1920 canonization of St. Margaret Mary. The promise reads: "I promise you in the excessive Mercy of My Heart that My all-powerful Love will grant to all those who communicate on the First Friday in nine consecutive months the Grace of Final Penitence; they shall not die in My disgrace nor without receiving the Sacraments; My Divine Heart shall be their safe refuge in this last moment."
 Purpose of the Devotion: Reparation to the Heart of Jesus
 In order to receive these graces we should: 
 1-Recieve without interruption Holy Communion for nine consecutive first Fridays.
 2-Have the intention of honoring the Sacred Heart of Jesus persevering in our faith until the end.
3-Offer each Holy Communion as an act of expiation for the offenses committed against this Holy Sacrament.
 4-Pray: "O Lord, who in the Heart of Your Son, wounded by our sins, has deposited infinite treasures of grace - we pray, that upon receiving the homage of our love, we have offered you a sufficient reparation.
Through our Lord Jesus Christ. Amen. Heart of Jesus, I trust in You."
 Promises of the Sacred Heart of Jesus 
 1. I will give them all the graces necessary for their state of life.
2. I will give peace in their families.
3. I will console them in all their troubles.
4. I will be their refuge in life and especially in death.
5. I will abundantly bless all their undertakings.
6. Sinners shall find in my Heart the source and infinite ocean of mercy.
7. Tepid souls shall become fervent.
8. Fervent souls shall rise speedily to great perfection.
9. I will bless those places wherein the image of My Sacred Heart shall be exposed and venerated.
10. I will give to priests the power to touch the most hardened hearts.
 11. Persons who propagate this devotion shall have their names eternally written in my Heart.
12. In the excess of the mercy of my Heart, I promise you that my all powerful love will grant to all those who will receive Communion on the First Fridays, for nine consecutive months, the grace of final repentance: they will not die in my displeasure, nor without receiving the sacraments; and my Heart will be their secure refuge in that last hour. 

Saint October 16 : St. Margaret Mary Alacoque : Patron of Polio, Sacred Heart Devotion and Loss of Parents


Religious of the Visitation Order. Apostle of the Devotion to the Sacred Heart of Jesus,
Born at Lhautecour, France, 22 July, 1647;
Died at Paray-le-Monial, 17 October, 1690.

Consecration to the Sacred Heart of Jesus - 1st Friday Promises and Instructions - Prayers - Share! (http://jceworld.blogspot.ca/2014/10/consecration-to-sacred-heart-of-jesus.html)
Patron of:
those suffering with polio, devotees of the Sacred Heart, loss of parents
Her parents, Claude Alacoque and Philiberte Lamyn, were distinguished less for temporal possessions than for their virtue, which gave them an honourable position. From early childhood Margaret showed intense love for the Blessed Sacrament, and preferred silence and prayer to childish amusements. After her first communion at the age of nine, she practised in secret severe corporal mortifications, until paralysis confined her to bed for four years. At the end of this period, having made a vow to the Blessed Virgin to consecrate herself to religious life, she was instantly restored to perfect health. The death of her father and the injustice of a relative plunged the family in poverty and humiliation, after which more than ever Margaret found consolation in the Blessed Sacrament, and Christ made her sensible of His presence and protection. He usually appeared to her as the Crucified or the Ecce Homo, and this did not surprise her, as she thought others had the same Divine assistance. When Margaret was seventeen, the family property was recovered, and her mother besought her to establish herself in the world. Her filial tenderness made her believe that the vow of childhood was not binding, and that she could serve God at home by penance and charity to the poor. Then, still bleeding from her self-imposed austerities, she began to take part in the pleasures of the world. One night upon her return from a ball, she had a vision of Christ as He was during the scourging, reproaching her for infidelity after He had given her so many proofs of His love. During her entire life Margaret mourned over two faults committed at this time--the wearing of some superfluous ornaments and a mask at the carnival to please her brothers.
 On 25 May, 1671, she entered the Visitation Convent at Paray, where she was subjected to many trials to prove her vocation, and in November, 1672, pronounced her final vows. She had a delicate constitution, but was gifted with intelligence and good judgement, and in the cloister she chose for herself what was most repugnant to her nature, making her life one of inconceivable sufferings, which were often relieved or instantly cured by our Lord, Who acted as her Director, appeared to her frequently and conversed with her, confiding to her the mission to establish the devotion to His Sacred Heart. These extraordinary occurrences drew upon her the adverse criticism of the community, who treated her as a visionary, and her superior commanded her to live the common life. But her obedience, her humility, and invariable charity towards those who persecuted her, finally prevailed, and her mission, accomplished in the crucible of suffering, was recognized even by those who had shown her the most bitter opposition.
Margaret Mary was inspired by Christ to establish the Holy Hour and to pray lying prostrate with her face to the ground from eleven till midnight on the eve of the first Friday of each month, to share in the mortal sadness He endured when abandoned by His Apostles in His Agony, and to receive holy Communion on the first Friday of every month. In the first great revelation, He made known to her His ardent desire to be loved by men and His design of manifesting His Heart with all Its treasures of love and mercy, of sanctification and salvation. He appointed the Friday after the octave of the feast of Corpus Christi as the feast of the Sacred Heart; He called her "the Beloved Disciple of the Sacred Heart", and the heiress of all Its treasures. The love of the Sacred Heart was the fire which consumed her, and devotion to the Sacred Heart is the refrain of all her writings. In her last illness she refused all alleviation, repeating frequently: "What have I in heaven and what do I desire on earth, but Thee alone, O my God", and died pronouncing the Holy Name of Jesus.
The discussion of the mission and virtues of Margaret Mary continued for years. All her actions, her revelations, her spiritual maxims, her teachings regarding the devotion to the Sacred Heart, of which she was the chief exponent as well as the apostle, were subjected to the most severe and minute examination, and finally the Sacred Congregation of rites passed a favourable vote on the heroic virtues of this servant of God. In March, 1824, Leo XII pronounced her Venerable, and on 18 September, 1864, Pius IX declared her Blessed. When her tomb was canonically opened in July, 1830, two instantaneous cures took place. Her body rests under the altar in the chapel at Paray, and many striking favours have been obtained by pilgrims attracted thither from all parts of the world. Her feast is celebrated on 17 October. [Editor's Note: St. Margaret Mary was canonized by Benedict XV in 1920. Her feast is now 16 October.] Text from The Catholic Encyclopedia

#Novena to St. Hedwig for those with #Money Problems - #StHedwig

NOVENA TO ST HEDWIG, PROTECTOR OF THE POOR AND THOSE IN DEBT – FEAST DAY: OCTOBER 16th (A novena – a prayer recited every day for nine days – may be made any time of the year.)
Say 1 Our Father, Hail Mary, Glory Be each day:
 O St Hedwig, in this world you rejected the honours of the Court, its pomp, luxury and pleasures, and went to be with the poor to help them in the destitution and misery of life. There in Heaven, cast a kind look on us poor mortals, and obtain for us the grace (mention your request) and that of living in the peace and friendship of God. Amen.
 V. Pray for us, St Hedwig!
R. So that we may be worthy of the promises of Christ. Let us pray: O God, You taught Blessed Hedwig to prefer, with all her heart, the humble road of Your Cross to the pomp of the world. Through her merits and example, grant that we may learn to reject the ephemeral delights of the world, and, embracing Your Cross, may we overcome the adversities to come. You who live and reign, One God, forever and ever.  “…if riches increase, set not your heart upon them.” (Ps 62:10b)

#BreakingNews Terrorists Bomb blast near Embassy Kills 276 with over 200 injured - Please PRAY

A truck bomb exploded outside a hotel at a busy junction in Somalia's capital, causing widespread devastation killing 276 and injuring more than 200 people. Death toll from blast in Somalia's capital rises to 276. Many victims were left trapped in Safari Hotel; and the Qatar embassy was severely damaged in the Hodan district of Mogadishu. Here the most powerful bomb blast witnessed in Mogadishu occurred, making it the deadliest single attack of its kind in Somalia. Somali Senator Abshir Abdi Ahmed provided the latest numbers on Sunday, citing doctors at hospitals he visited in Mogadishu. On Saturday, October 14, 2017 a truck bomb exploded that targeted a busy street near key ministries. Qatar said its embassy was "severely damaged" in the blast and its chargé d'affaires was "slightly injured."  President Mohamed Abdullahi Mohamed declared three days of mourning and joined thousands of people who responded to a desperate plea by hospitals to donate blood for the wounded victims. "I am appealing to all Somali people to come forward and donate," he said. "The hospital is overwhelmed by both dead and wounded. We also received people whose limbs were cut away by the bomb. This is really horrendous, unlike any other time in the past," said Dr. Mohamed Yusuf, the director of Medina hospital. 'This is really horrendous, unlike any other time in the past.' -Dr. Mohamed Yusuf, director of Medina hospital Somalia's government has blamed the al-Qaeda-linked al-Shabaab extremist group for the attack it called a "national disaster."  "They don't care about the lives of Somali people, mothers, fathers and children," Prime Minister Hassan Ali Khaire said. "They have targeted the most populated area in Mogadishu, killing only civilians."  The United States joined the condemnation, saying "such cowardly attacks reinvigorate the commitment of the United States to assist our Somali and African Union partners to combat the scourge of terrorism." Edited from CBC

Today's Mass Readings and Video : Mon. October 16, 2017 - #Eucharist


Monday of the Twenty-eighth Week in Ordinary Time
Lectionary: 467


Reading 1ROM 1:1-7

Paul, a slave of Christ Jesus,
called to be an Apostle and set apart for the Gospel of God,
which he promised previously through his prophets in the holy Scriptures,
the Gospel about his Son, descended from David according to the flesh,
but established as Son of God in power
according to the Spirit of holiness
through resurrection from the dead, Jesus Christ our Lord.
Through him we have received the grace of apostleship,
to bring about the obedience of faith,
for the sake of his name, among all the Gentiles,
among whom are you also, who are called to belong to Jesus Christ;
to all the beloved of God in Rome, called to be holy.
Grace to you and peace from God our Father
and the Lord Jesus Christ.

Responsorial PsalmPS 98:1BCDE, 2-3AB, 3CD-4

R. (2a) The Lord has made known his salvation.
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. The Lord has made known his salvation.
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. The Lord has made known his salvation.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. The Lord has made known his salvation.

AlleluiaPS 95:8

R. Alleluia, alleluia.
If today you hear his voice,
harden not your hearts.
R. Alleluia, alleluia.

GospelLK 11:29-32

While still more people gathered in the crowd, Jesus said to them,
"This generation is an evil generation;
it seeks a sign, but no sign will be given it,
except the sign of Jonah.
Just as Jonah became a sign to the Ninevites,
so will the Son of Man be to this generation.
At the judgment
the queen of the south will rise with the men of this generation
and she will condemn them,
because she came from the ends of the earth
to hear the wisdom of Solomon,
and there is something greater than Solomon here.
At the judgment the men of Nineveh will arise with this generation
and condemn it,
because at the preaching of Jonah they repented,
and there is something greater than Jonah here."

Saint October 16 : St. Marguerite d'Youville : Patron of difficult #Marriages, #Widows and #Victims of Adultery


St. Marguerite d'Youville
FOUNDRESS OF THE SISTERS OF CHARITY
Feast: October 16 (Canada)
Information:
Feast Day:
October 16
Born:
15 October 1701, Varennes, Quebec
Died:
23 December 1771, Montreal, Canada
Canonized:
9 December 1990, by Pope John Paul II
Major Shrine:
Chapel of St. Marie Marguerite d'Youville, near Montreal
Patron of:
Against death of children, difficult marriages, in-law problems, loss of parents, opposition of Church authorities, people ridiculed for piety, victims of adultery, victims of unfaithfulness, widows

MARGUERITE d'YOUVILLE, Marie-Marguerite Dufrost de Lajemmerais was born in Varennes, Quebec, on October 15, 1701. Her father had come from Brittany, France in 1687. Her mother was the daughter of a military officer from Carignan, Quebec, who had been governor of the settlement at Trois-Rivières. Marguerite’s mother’s brother was the explorer Pierre de la Vérendrye. The eldest of six children, Marguerite was only seven years old when her father died. There were hard times for the family because her mother had to wait six years before she began receiving the officers’ widows’ pension. Thanks to the help of her great-grandfather, Pierre Boucher, Marguerite was able to study at the Ursuline boarding school for girls in Quebec City for two years. At 12, she returned to her family to help teach her brothers and sisters. On August 12, 1722, she married François d’Youville. A fur and alcohol trader, he was unreliable and rather selfish. He died in 1730, leaving Marguerite, who was pregnant for the sixth time, with two living children and a lot of debt. In 1737, she rented a house in Montreal where she gave hospitality to women in need. She and three companions made private religious vows. Because they broke social barriers by taking in the needy, the women were scorned, slandered and persecuted. Marguerite was accused of trafficking in alcohol with the First Nations people as her husband had done, with, it was said, the collaboration of the Sulpicians. She was accused of drunkenness and even prostitution. In 1747, Marguerite was put in charge of the administration of the Charon Brothers Hospital. When her term was up in 1750, she wrote to France for help and offered to pay the hospital’s debts. The King, Louis XV, confirmed her as director of the hospital on June 3, 1753, and authorized her to form a religious community which was approved by the Most Rev. Henri-Marie de Pontbriand, Bishop of Quebec, in 1755. To meet the financial needs of the hospital, Marguerite used her administrative talents and started up various activities such as needlework, dressmaking and tailoring, and the manufacture of military flags, clothing for Native people, hosts and candles. She also ran a tavern, sold tobacco, lime, building materials, and sand. The hospital welcomed a wide variety of people, including the poor, epileptics, lepers, battered women, and sick priests. During the wars leading up to the Conquest of 1760, her door was open to prisoners, the sick and the wounded of both sides. Beginning in 1754, Mother d’Youville also took in abandoned children. In 1765, the General Hospital burned down. It took four years, but she got it rebuilt. On December 9 and 13, 1771, she had attacks of paralysis and she died on December 23. She was canonized on December 9, 1990 by Pope (now Saint) John Paul II. Her Spirituality With the Ursulines, Marguerite grew in the practice of the apostolic prayer of Marie of the Incarnation who had founded the girls’ school in Quebec City a century earlier. Marguerite wrote: “It is by the Heart of my Jesus, my Way, my Truth, and my Life, that I approach you, O eternal Father.” She was intelligent and she had good judgment and a well-developed sense of responsibility. She was convinced that the “the cross was the sign of love by which the Father of Mercy brought his elect into conformity with his Son.” She was strong and hard-working and she was a teacher who “knew how to be respected and how to be loved.” When she was 27, her heart broken by the scandalous life of her husband, she was struck by the revelation of God’s personal love for her. Her spiritual life became one of trust in, and abandon to, divine Providence. After his death, she had to provide for her family while his estate was settled. At the same time, she visited the poor, the prisoners and the sick, and begged for funds to provide a proper burial for criminals who had died. In 1737, still looking after her children, she formed with three companions an association of “young women, secular in habits, but religious in their hearts” who consecrated themselves “in perpetuity to the service of the poor.” In the memoir that she wrote in 1752, she said, “Providence and our hard work are the resources we count on to carry on the work.” She took in “found” children in order “to preserve them body and soul, to offer them a Christian education and help them prepare to earn an honest living.” After a fire, which destroyed her building in 1765, she and her Sisters prayed the Te Deum and said, “The Lord gave us everything, the Lord has taken everything away, may his Name be praised forever.” At the end of her life, she said, “We have always been on the verge of losing everything, but we have always had what we needed.” The Rule of the Institute recommends “seeing Christ in the person of the poor who have the honour of being incorporated in Him.” Poverty, humility and submission did not erase awareness of understanding the humaneness. Marguerite asked each of her Sisters “to make known her needs, without hiding her infirmities, and not to undertake anything that would damage her health.” Within the community, she wanted “perfect union, with one heart and one soul, always considerate and supportive of each other in our weakness, knowing that we need a greater love to bear our own.” To obtain that, the Sisters should “draw from the Divine Paternity the feelings of love, tender solicitude, and compassion that will sustain them in helping the poor, the sick and the orphan.” Marguerite d’Youville’s spirituality can be summed up in three words: “Father, Providence, Poor”. Her love was universal and adapted itself so well to every kind of distress, that it was common for people to say, “Go to the Grey Nuns. They will never refuse to help you.” 
Pope John XXIII beatified Marguerite on May 3, 1959 and called her "Mother of Universal Charity." She was canonized by Pope John Paul II, December 9, 1990.
SOURCE CCCB

Sunday, October 15, 2017

Saint October 16 : St. Hedwig : Patron of Brides, Death of Children and Germany

WIDOW, DUCHESS OF POLAND
Feast: October 16
Information:
Feast Day:
October 16
Born:
1174 in Bavaria
Died:
October 1243 at Trebnitz
Canonized:
1266 by Pope Clement IV
Patron of:
Bavaria; Berlin, Germany; brides; duchesses; death of children; difficult marriages; Görlitz, Germany, diocese of; Silesia; victims of jealousy; widows

The father of this saint was Bertold III of Andechs, Marquis of Meran, Count of Tirol, and Prince (or Duke) of Carinthia and Istria, as he is styled in the Chronicle of Andechs and in the life of St. Elizabeth of Hungary. Her mother was Agnes, daughter of the Count of Rotletchs. St. Hedwiges, by a distinguishing effect of the divine mercy in her favour, was from her cradle formed to virtue by the example and lessons of her devout mother and of those that were placed about her. In her infancy she discovered no marks of levity, and all her inclinations were turned to piety and devotion. She was placed very young in the monastery of Lutzingen, in Franconia, and only taken thence when twelve years old to marry Henry, Duke of Silesia, descended of the Dukes of Glogau, in that country; to which match she only consented out of compliance with the will of her parents. In this state, by the fidelity with which she acquitted herself of all her respective duties towards God, her husband, her children, and her family, she was truly the courageous woman described by the wise men, who is to be sought from the utmost boundaries of the earth; making it her study in all things only to please God, and to sanctify her own soul and her household, she directed all her views and actions to this great end. With her husband's free consent she always passed holydays, fast-days, and all seasons of devotion in continence. She bore her husband three sons, Henry, Conrad, and Boleslas; and three daughters, Agnes, Sophia, and Gertrude. After the birth of her sixth child, she engaged her husband to agree to a mutual vow of perpetual continence, which they made in presence of the bishop of the place; from which time they never met but in public places. Her husband faithfully kept this vow for thirty years that he lived afterwards; during which time he never wore any gold, silver, or purple, and never shaved his beard; from which circumstance he was surnamed Henry the Bearded.
Whether in prosperity or adversity, her whole comfort was in God and in the exercises of religion. The duke, at her persuasion and upon her yielding into his hands her whole dower for this purpose, founded the great monastery of Cistercian nuns at Trebnitz, three miles from Breslau, the capital of Silesia; upon which he settled the town of Trebnitz and other estates, endowing it for the maintenance of one thousand persons, of which, in the first foundation, one hundred were nuns; the rest were young ladies of reduced families, who were to be here educated in piety and afterwards provided with competent portions to marry advantageously in the world; or, if they were inclined to a monastic state, they were at liberty to profess it in this or in any other nunnery. This building was begun in 1203, and was carried on fifteen years without interruption, during which time all malefactors in Silesia, instead of other punishments, were condemned to work at it, and the severity of their servitude was proportioned to their crimes. The monastery was finished and the church dedicated in 1219. The duchess practiced in her palace greater austerities than those of the most rigid monks, fasted and watched in prayer, and wherever she travelled had always thirteen poor persons with her, whom she maintained, in honour of Christ and his apostles, waiting upon them herself upon her knees at table, where they were served with good meat before she took her own coarse refection. She often washed the feet and kissed the ulcers of lepers, and having an extreme desire to hear that amiable sentence from Christ at the last day, "I was in prison and you visited me," &c., she exhausted her revenues in relieving the necessitous. The simplicity which she observed in her dress whilst she lived with her husband showed that, if respect to him and his court obliged her to wear decent apparel, she was yet an enemy to vain or gaudy ornaments, which amuse a great part of her sex, and much more to all decorations and artifices of dress with which many ladies study to set themselves off to advantage; a certain mark of vanity, or a pleasure they take in themselves, and a dangerous desire of pleasing others. This passion, which banishes from the breast where it reigns the spirit of Christ and his gospel, cherishes the root of many vices, and without design spreads snares to entangle and destroy unwary souls, cannot find place in one whose conduct is regulated by, and whose heart is penetrated with, the spirit of Christian modesty.
St. Hedwiges, after her separation from her husband, carried her love of humility and penance much further in this respect, and wore only clothes of plain grey stuff. Her desire of advancing in perfection put her upon leaving the palace with her husband's consent, and fixing altogether at Trebnitz, near the monastery, often retiring for some days into that austere house, where she lay in the dormitory, and complied with all the penitential exercises of the community. She wore the same cloak and tunic summer and winter; and underneath a rough hair shift, with sleeves of white serge, that it might not be discovered. She fasted every day except Sundays and great festivals, on which she allowed herself two small refections. For forty years she never ate any flesh, though subject to frequent violent illnesses; except that once, under a grievous distemper in Poland, she took a little, in obedience to the precept of the pope's legate. On Wednesdays and Fridays her refection was only bread and water. With going to churches barefoot, sometimes over ice and snow, her feet were often blistered and left the ground stained with traces of her
blood; but she carried shoes under her arms, to put on if she met anyone. Her maids that attended her to church, though well clad, were not able to bear the cold, which she never seemed to feel. She had a good bed in her chamber, but never made use of it, taking her rest on the bare ground; she watched great part of the night in prayer and tears, and never returned to rest after matins. After compline she prolonged her prayers in the church till very late: and from matins till break of day. At her work, or other employments, she never ceased to sigh to God in her heart as a stranger banished from him on earth, and returned often in the day to the church, where she usually retired into a secret corner, that her tears might not be perceived. The Princess Anne, her daughter-in-law, who usually knelt next to her, admired the abundance of tears she saw her frequently shed at her devotions, the interior joy and delights with which she was often overwhelmed during her communications with heaven, and the sublime raptures with which she was sometimes favoured. The same was testified by Herbold, her confessor, and by several servant maids. At her prayers she frequently kissed the ground, watering it with her tears, and in private often prayed a long time together prostrate on the floor. She continued in prayer during all the time it thundered, remembering the terrors of the last day. Her tears and devotion were extraordinary when she approached the holy communion. She always heard mass either kneeling or prostrate with a devotion which astonished all that saw her; nor could she be satisfied without hearing every morning all the masses that were said in the church where she was.
That devotion is false or imperfect which is not founded in humility and the subjection of the passions. St. Hedwiges always sincerely looked upon herself as the last and most ungrateful to God of all creatures, and she was often seen to kiss the ground where some virtuous person had knelt in the church. No provocation was observed to make her ever show the least sign of emotion or anger. Whilst she lived in the world, the manner in which she reprimanded servants for faults showed how perfectly she was mistress of herself, and how unalterable the peace of her mind was. This also appeared in the heroic constancy with which she bore afflictions. Upon receiving the news of her husband being wounded in battle and taken prisoner by the Duke of Kirne, she said, without the least disturbance of mind, that she hoped to see him in a short time at liberty and in good health. The conqueror rejected all terms that could be offered for his freedom; which obliged Henry, our saint's eldest son, to raise a powerful army to attempt his father's rescue by force of arms. Hedwiges, whose tender soul could never hear of the effusion of Christian blood without doing all in her power to prevent it, went in person to Conrad, and the very sight of her disarmed him of all his rage, so that she easily obtained what she demanded. The example of our saint had so powerful an influence over her husband that he not only allowed her an entire liberty as to her manner of living and exercises of piety, but began at length in some degree to copy her virtues; observed the modesty and recollection of a monk in the midst of a court; and became the father of his people and the support of the poor and weak. All his thoughts were directed to administering justice to his subjects, and making piety and religion flourish in his dominions. He died happily in 1238, upon which melancholy occasion all the nuns at Trebnitz expressed their sense of so great a loss by many tears and other marks of grief. From that time she put on the religious habit at Trebnitz, and lived in obedience to her daughter Gertrude, who, having made her religious profession in that house when it was first founded, had been before that time chosen abbess. Nevertheless, St. Hedwiges never made any monastic vows, that she might continue to succour the necessitous by her bountiful charities.
One instance will suffice to show with what humility and meekness she conversed with her religious sisters. Out of a spirit of sincere poverty and humility, she never wore any other than some old threadbare castaway habit. One of the nuns happened once to say to her, "Why do you wear these tattered rags? They ought rather to be given to the poor." The saint meekly answered, "If this habit gives any offence, I am ready to correct my fault." And she instantly laid it aside and got another, though she would not have a new one. Three years after the death of her husband, she sustained a grievous trial in the loss of her eldest, most virtuous, and most beloved son Henry, surnamed the Pious, who had succeeded his father in the duchies both of Greater and Lesser Poland and of Silesia. The Tartars, with a numberless army, poured out of Asia by the north, proposing nothing less to themselves than to swallow up all Europe. Having plundered all the country that lay in their way through Russia and Bulgaria, they arrived at Cracow, in Poland. Finding that city abandoned by its inhabitants, who carried off their treasures, they burnt it to the ground, so that nothing was left standing except the Church of St. Andrew, without the walls. Continuing their march into Silesia, they laid siege to the citadel of Breslau, which was protected by the prayers of St. Ceslas, or Cieslas, prior of the Dominicans there, and the barbarians, terrified by a globe of fire which fell from the heavens upon their camp, retired towards Legnitz. Duke Henry assembled his forces at Legnitz, sad, every soldier having been at confession, he caused mass to be said, at which he and all his army received the holy communion. From this sacred action he courageously led his little army to fall upon the enemy, having with him Miceslas, Duke of Oppolen in Higher Silesia, Boleslas, Marquis of Monravia, and other princes. He gave wonderful proofs both of his courage and conduct in this memorable battle, and for some time drove the barbarians before him; but at last, his horse being killed under him, he was himself slain not far from Legnitz, in 1241. His corpse was carried to the Princess Anne, his wife, and by her sent to Breslau, to be interred in the convent of Franciscans which he had begun to found there, and which she finished after his death. The grandchildren of our saint were preserved from the swords of these infidels, being shut up in the impregnable castle of Legnitz. St. Hedwiges herself had retired, with her nuns and her daughter-in-law, Anne, to the fortress of Chrosne. Upon the news of this disaster she comforted her daughter the abbess, and her daughter-in-law the princess, who seemed almost dead with grief. Without letting fall a single tear, or discovering the least trouble of mind, she said, "God hath disposed of my son as it hath pleased him. We ought to have no other will than his." Then, lifting up her eyes to heaven, she prayed as follows: "I thank you, my God, for having given me such a son, who always loved and honoured me, and never gave me the least occasion of displeasure. To see him alive was my great joy; yet I feel a still greater pleasure in seeing him, by such a death, deserve to be for ever united to you in the kingdom of your glory. Oh, my God, with my whole heart I commend to you his dear soul." The example of this saint's lively faith and hope most powerfully and sweetly dispelled the grief of those that were in affliction, and her whole conduct was the strongest exhortation to every virtue. This gave an irresistible force to the holy advice she sometimes gave others. Being a true and faithful lover of the cross, she was wont to exhort all with whom she conversed to arm themselves against the prosperity of the world with still more diligence than against its adversities, the former being fraught with more snares and greater dangers. Nothing seemed to surpass the lessons on humility which she gave to her daughter-in-law Anne, which were the dictates of her own feeling and experimental sentiments of that virtue. Her humility was honoured by God with the gift of miracles. A nun of Trebnitz who was blind recovered her sight by the blessing of the saint with the sign of the cross. In her last sickness she insisted on receiving extreme unction before any others could be persuaded that she was in danger. The passion of Christ, which she had always made a principal part of her most tender devotion, was the chief entertainment by which she prepared herself for her last passage. God was pleased to put a happy end to her labours by calling her to himself on the 15th of October 1243. Her mortal remains were deposited at Trebnitz. She was canonized in 1266 by Clement IV, and her relics were enshrined the year following. Pope Innocent XI appointed the 17th of this month for the celebration of her office.
SOURCE The Catholic Encyclopedia

Free Catholic Movie : St. Teresa of Jesus - with English Subtitles - #StTeresa of Avila

Epic mini-series shot on location in Spain that tells the story of one of the most amazing women in history, St. Teresa of Avila. With attention to detail and historical accuracy, outstanding production values, and an incredible performance by actress Concha Velasco as Teresa, this acclaimed major film production is the definitive film on the life of this great saint. Teresa of Avila was called by God to reform and renew the Carmelite order, a daunting task. She was joined in this work by her great fellow Carmelite and spiritual director, St. John of the Cross. This film reveals the conversion that Teresa herself had to go thru to deepen her own union with Christ as she endeavored to bring about that same deeper spiritual reform of her Carmelite order. It shows the tremendous opposition that she and John both faced within (and without) their order to bring about this much needed spiritual renewal. She and John of the Cross were both great mystics who combined the essential dimensions of a profound spiritual life with the very practical aspects of being completely dedicated to the human tasks necessary for such a reform.







#PopeFrancis ".. tell him daily, “Lord, I love you; you are my life”. #Homily - 35 New Saints Can. FULL TEXT+ Video


(Vatican Radio) Inviting all faithful to practice Christian love every day, Pope Francis on Sunday canonized 35 new saints, nearly all of them martyrs, holding them up as models who “point the way”.
To the over 35,000 pilgrims gathered in St. Peter's Square for the Canonization Mass, he said “They did not say a fleeting ‘yes’ to love, they said ‘yes’ with their lives and to the very end”.  
Those canonized included thirty martyrs, both priests and lay persons, who suffered anti-Catholic persecution in 1645 at the hands of Dutch Calvinists in Brazil, while three indigenous children in 16th century Mexico were martyred for refusing to renounce their Catholic faith and return to their ancient traditions. The other two new saints are a 20th-century priest from Spain and an Italian priest who died in 1739.
Please find below the full text of the Pope’s homily for the Mass of Canonization:
The parable we have just heard describes the Kingdom of God as a wedding feast (cf. Mt 22:1-14).  The central character is the king’s son, the bridegroom, in whom we can easily see Jesus.  The parable makes no mention of the bride, but only of the guests who were invited and expected, and those who wore the wedding garments. We are those guests, because the Lord wants “to celebrate the wedding” with us.  The wedding inaugurates a lifelong fellowship, the communion God wants to enjoy with all of us.  Our relationship with him, then, has to be more than that of devoted subjects with their king, faithful servants with their master, or dedicated students with their teacher.  It is above all the relationship of a beloved bride with her bridegroom.  In other words, the Lord wants us, he goes out to seek us and he invites us.  For him, it is not enough that we should do our duty and obey his laws.  He desires a true communion of life with us, a relationship based on dialogue, trust and forgiveness.
Such is the Christian life, a love story with God.  The Lord freely takes the initiative and no one can claim to be the only one invited.  No one has a better seat than anyone else, for all enjoy God’s favour.  The Christian life is always born and reborn of this tender, special and privileged love.  We can ask ourselves if at least once a day we tell the Lord that we love him; if we remember, among everything else we say, to tell him daily, “Lord, I love you; you are my life”.  Because once love is lost, the Christian life becomes empty.  It becomes a body without a soul, an impossible ethic, a collection of rules and laws to obey for no good reason.  The God of life, however, awaits a response of life.  The Lord of love awaits a response of love.  Speaking to one of the Churches in the Book of Revelation, God makes an explicit reproach: “You have abandoned your first love” (cf. Rev 2:4).  This is the danger – a Christian life that becomes routine, content with “normality”, without drive or enthusiasm, and with a short memory.  Instead, let us fan into flame the memory of our first love.  We are the beloved, the guests at the wedding, and our life is a gift, because every day is a wonderful opportunity to respond to God’s invitation.
The Gospel, however, warns us that the invitation can be refused.  Many of the invited guests said no, because they were caught up in their own affairs.  “They made light of it and went off, one to his farm, another to his business” (Mt 22:5).  Each was concerned with his own affairs; this is the key to understanding why they refused the invitation.  The guests did not think that the wedding feast would be dreary or boring; they simply “made light of it”.  They were caught up in their own affairs.  They were more interested in having something rather than in risking something, as love demands.  This is how love grows cold, not out of malice but out of a preference for what is our own: our security, our self-affirmation, our comfort…  We settle into the easy chair of profits, pleasures, or a hobby that brings us some happiness.  And we end up aging badly and quickly, because we grow old inside.  When our hearts do not expand, they become closed in on themselves.  When everything depends on me – on what I like, on what serves me best, on what I want – then I become harsh and unbending.  I lash out at people for no reason, like the guests in the Gospel, who treated shamefully and ultimately killed (cf. v. 6) those sent to deliver the invitation, simply because they were bothering them.  
The Gospel asks us, then, where we stand: with ourselves or with God?  Because God is the opposite of selfishness, of self-absorption.  The Gospel tells us that, even before constant rejection and indifference on the part of those whom he invites, God does not cancel the wedding feast. He does not give up, but continues to invite.  When he hears a “no”, he does not close the door, but broadens the invitation.  In the face of wrongs, he responds with an even greater love.  When we are hurt by the unfair treatment of others or their rejection, we frequently harbour grudges and resentment.  God on the other hand, while hurt by our “no”, tries again; he keeps doing good even for those who do evil.  Because this is what love does.  Because this is the only way that evil is defeated.  Today our God, who never abandons hope, tells us to do what he does, to live in true love, to overcome resignation and the whims of our peevish and lazy selves.
There is one last idea that the Gospel emphasizes: the mandatory garment of the invited guests.  It is not enough to respond just once to the invitation, simply to say “yes” and then do nothing else.  Day by day, we have to put on the wedding garment, the “habit” of practising love.  We cannot say, “Lord, Lord”, without experiencing and putting into practice God’s will (cf. Mt 7:21).  We need to put on God’s love and to renew our choice for him daily.  The Saints who were canonized today, and especially the many martyrs, point the way.  They did not say a fleeting “yes” to love; they said they “yes” with their lives and to the very end.  The robe they wore daily was the love of Jesus, that “mad” love that loved us to the end and offered his forgiveness and his robe to those who crucified him.  At baptism we received a white robe, the wedding garment for God.  Let us ask him, through the intercession of the saints, our brothers and sisters, for the grace to decide daily to put on this garment and to keep it spotless.  How can we do this?  Above all, by approaching the Lord fearlessly in order to receive his forgiveness.  This is the one step that counts, for entering into the wedding hall to celebrate with him the feast of love.