Thursday, April 27, 2017

A servant on behalf of the poor and the prisoner

St. Zita

Image of St. Zita


Feastday: April 27
Patron of servants
Birth: 1212
Death: 1272

Zita (1218-1272) + Servant and miracle worker. Born at Monte Sagrati, Italy, she entered into the service of the Fratinelli family, wool dealers in Lucca, at the age of twelve. Immediately disliked by the other servants for her hard work and obvious goodness, she earned their special enmity because of her habit of giving away food and clothing to the poor including those of her employers. In time, she won over the members of the household. According to one tradition, the other servants were convinced when one day they found an angel taking Zita's place in baking and cleaning. Throughout her life she labored on behalf of the poor and suffering as well as criminals languishing in prisons. She was also credited with a variety of miracles. Canonized in 1696, she is the patroness of servants and is depicted in art with a bag and keys, or loaves of bread and a rosary. Feast day: April 27.

Wednesday, April 26, 2017

Wednesday General Audience with Pope Francis

GENERAL AUDIENCE: Pope: ‘Don’t Lose Heart. Accept Jesus’ Invitation to Follow Him’
Official Synthesis of the Catechesis — April 26, 2017
General Audience
Here is the Vatican-provided English-language summary of the Pope’s address at the General Audience this morning:
Dear Brothers and Sisters: During this Easter season, our catechesis on Christian hope reflects on the resurrection of Jesus the basis of our firm trust in God’s constant protection and love. Saint Matthew’s Gospel begins with the birth of Jesus as Emmanuel – “God with us” – and concludes with the Risen Lord’s promise that he will remain with us always, to the end of the age. At every step of life’s journey, God is at our side, leading us as he did the patriarchs of old, to the goal of our earthly pilgrimage. His care lasts “to the end of the age”; the heavens and the earth will pass away, yet he will continue to watch over us in his loving providence. From ancient times, Christian hope has been symbolized by the anchor, as a sign of its firm basis in God’s promises, which have been fulfilled in the life, death and resurrection of Jesus. Because our trust is in God, and not in ourselves or this world, we readily take up Jesus’ invitation to follow him, nor do we lose heart before life’s difficulties, disappointments and defeats. May our hope in victory of the Risen Christ confirm us on every step of our journey towards the fullness of eternal life.
I greet the English-speaking pilgrims and visitors taking part in today’s Audience, particularly the groups from England, Ireland, Denmark, Finland, Nigeria, Australia, New Zealand, Indonesia, Korea, Thailand, Vietnam and the United States of America. In the joy of the Risen Christ, I invoke upon you and your families the loving mercy of God our Father. May the Lord bless you all!

Tuesday, April 25, 2017

He was the 3rd Pope, after Peter, then Linus, of the Catholic Church

St. Cletus

Image of St. Cletus


Feastday: April 26

St. Cletus was the third bishop of Rome, and succeeded St. Linus, which circumstance alone shows his eminent virtue among the first disciples of St. Peter in the West. He sat twelve years, from 76 to 89. The canon of the Roman mass, (which Bossuet and all others agree to be of primitive antiquity,) Bede, and other Martyrologists, style him a martyr. He was buried near St. Linus, on the Vatican, and his relics still remain in that church

Breaking News: Archbishop Aymond announces Priest Personnel assignments for the Archdiocese of New Orleans; As Multos Annos; God Bless you all!

Archdiocese announces new pastors, parochial vicars

In order to provide pastoral care for the people of God in the Archdiocese of New Orleans, Archbishop Aymond has made the following appointments:

(All appointments for pastors are for a six-year term, which may be renewed.)

Reverend Gary Copping as Pastor of St. Joseph Parish / St. Anthony, Gretna, effective July 3, 2017.

Reverend James Richard Day as Pastor of Holy Family Parish, Franklinton, effective July 3, 2017.

Reverend Daniel Green as Pastor of Blessed Trinity Parish, New Orleans, while remaining Director of the Office of Black Catholic Ministry, effective July 3, 2017.

Reverend Jonathan Hemelt as Pastor of Our Lady of the Rosary Parish, New Orleans, effective July 3, 2017.

Reverend Bryan Howard as Pastor of Our Lady of Lourdes Parish, Violet, effective July 3, 2017.

Reverend Joseph Hund, O.F.M. as Pastor of St. Mary of the Angels Parish, New Orleans, effective June 1, 2017.

Reverend Ray Hymel as Pastor of St. Hubert Parish, Garyville, effective July 3, 2017.

Reverend Francis “Bo” Majors as Pastor of St. Charles Borromeo Parish, Destrehan, effective July 3, 2017.

Reverend Marlon Mangubat as Pastor of Our Lady of Prompt Succor Parish, Chalmette, effective April 22, 2017.

Reverend Luke Nguyen as Pastor of St. Anthony Parish, Lafitte, effective July 3, 2017.

Reverend John Ryan as Pastor of St. Gertrude Parish, Des Allemands, effective July 3, 2017.

Reverend Hoang Tuong as Pastor of St. Bernard Parish, St. Bernard, effective July 3, 2017.

Special Ministry

Reverend Eduardo Gabriel as part-time Hospital Chaplain, Ochsner, Kenner, effective July 3, 2017.

Reverend Terry Hayden as part-time Hospital Chaplain, Ochsner, West Bank, effective July 3, 2017.

Reverend Dennis Hayes as Chaplain at the University of New Orleans and Sacramental Minister at St. Pius X Parish, effective July 3, 2017.

Reverend Thomas McCann as full-time Hospital Chaplain, Ochsner, Jefferson Highway, effective July 3, 2017.

Parochial Vicars

Reverend Suvakin Arulandu as Parochial Vicar of St. Louis King of France Parish, Metairie, effective Sept. 1, 2017.

Reverend Ian Bozant as Parochial Vicar of St. Patrick Parish, New Orleans, effective July 3, 2017.

Reverend Roman Burgos, T.O.R. as Parochial Vicar of St. Teresa of Avila Parish, New Orleans, effective July 3, 2017.

Reverend Kevin DeLerno as Parochial Vicar of St. Edward the Confessor Parish, Metairie, effective July 3, 2017.

Reverend Charles Dussouy as Parochial Vicar of St. Jane de Chantal Parish, Abita Springs, effective July 3, 2017.

Reverend Jude Emunemu as Parochial Vicar of St. Charles Borromeo Parish, Destrehan, effective Sept. 1, 2017.

Reverend Salvador Galvez as Parochial Vicar of Our Lady of Prompt Succor Parish, Chalmette, effective July 3, 2017.

Newly Ordained Priests
(to be ordained June 3, 2017)

Reverend José Cáceres as Parochial Vicar of St. Jerome Parish, Kenner, and serving on Hispanic Apostolate staff, effective July 3, 2017.

Reverend Colm Cahill as Parochial Vicar of St. Peter Parish, Covington, effective July 3, 2017.

Reverend Alexander Guzman as Parochial Vicar of St. Margaret Mary Parish, Slidell, effective July 3, 2017.

Reverend Pedro Prada as Parochial Vicar of Immaculate Conception Parish, Marrero, effective July 3, 2017.

Reverend Jared Rodrigue as Parochial Vicar of Mary Queen of Peace Parish, Mandeville, effective July 3, 2017.


Reverend William Blank, effective July 3, 2017.

Reverend Monsignor Kenneth Hedrick, effective July 3, 2017.

We are very grateful to Father Blank and Msgr. Hedrick for their many years of faithful service as priests and very dedicated pastors.

Transitional Deacons
(to be ordained May 20, 2017)

Reverend Mr. David Frank Jr. as Deacon intern, St. Catherine of Siena Parish, Metairie, effective June 3, 2017-October 2018.

Reverend Mr. Thien Nguyen as Deacon intern, St. Philip Neri Parish, Metairie, effective June 3, 2017–October 2018.

Reverend Mr. Vincent Nguyen as Deacon intern, St. Cletus Parish, Gretna, effective June 3, 2017–October 2018.

Reverend Mr. Cletus Orji as Deacon intern, St. Pius X Parish, New Orleans, effective June 3, 2017-October 2018

Tuesday morning homily of Pope Francis

Pope’s Morning Homily: Proclaim Gospel With Humility
At Casa Santa Marta, Francis Criticizes Preachers Seeking ‘Life Insurance Policies’
Pope Francis celebrates Mass in Santa Marta
We are to proclaim the Gospel with humility.
According to Vatican Radio, Pope Francis urged this today, April 25, 2017, the Feast of St. Mark the Evangelist, during his daily morning Mass at Casa Santa Marta, his second since the Easter break.
The Pope’s homily focused on the passage from the Gospel of St Mark, which relates the story of the Great Commission. He said “the Gospel is always proclaimed on the journey, never seated, always on the journey.”
The Gospel, Francis stressed, must be proclaimed with humility, overcoming the temptation of pride, and Christians, he encouraged, must go out to proclaim the Good News, remaining on that journey, without stopping.
On Preachers Who Seek Life Insurance Policies
A preacher, Francis also said, must always be on a journey and not seek “an insurance policy,” seeking safety by remaining in one place.
Christians, the Pope said, need “to go out where Jesus is not known, or where Jesus is persecuted, or where Jesus is disfigured, to proclaim the true Gospel.”
“To go out in order to proclaim. And, also, in this going out there is life, the life of the preacher is played out. He is not safe; there are no life insurance policies for preachers. And if a preacher seeks a life insurance policy, he is not a true preacher of the Gospel: He doesn’t go out, he stays in place, safe.
So, first of all: Go, go out. The Gospel, the proclamation of Jesus Christ, goes forth, always; on a journey, always. On a physical journey, on a spiritual journey, on a journey of suffering.
But what is “the style of this proclamation?” the Pope asked.
The Pope observed that Saint Peter, who was St Mark’s teacher, was perfectly clear in his description of this style, namely that the Gospel must be announced in humility, because the Son of God humbled Himself, annihilated Himself.”
This, the Pope said, “is the style of God,”noting there is no other.
Not a Carnival, Nor Party
“The proclamation of the Gospel,” he said, “is not a carnival, a party.”
With humility and overcoming the temptation of worldliness, the Gospel must be preached, the Pope said. Never can it be announced, he cautioned, “with human power, cannot be proclaimed with human power, cannot be proclaimed with the spirit of climbing and advancement.”
“This is not the Gospel,” he said.
The Pope then asked those present why is this humility necessary.
“Precisely because,” he answered, “we carry forward a proclamation of humiliation – of glory, but through humility. And the proclamation of the Gospel undergoes temptation: the temptation of power, the temptation of pride, the temptation of worldliness, of so many kinds of worldliness that they bring [to] preaching or to speaking; because he does not preach a watered down Gospel, without strength, a Gospel without Christ crucified and risen.”
“And for this reason,” the Jesuit Pope recalled, “St Peter says: ‘Be vigilant, be vigilant, be vigilant… Your enemy the Devil is prowling around like a roaring lion looking for someone to devour. Resist him, steadfast in faith, knowing that your brothers and sisters throughout the world undergo the same sufferings.’ The proclamation of the Gospel, if it is true, undergoes temptation.”
Lord Will Comfort
If a Christian says he is proclaiming the Gospel “but is never tempted,” Francis highlighted that it means that “the devil is not worried,” because “we are preaching something useless.”
For this reason, the Holy Father continued, “in true preaching there is always some temptation, and also some persecution.” However, when we are suffering, Francis explained, the Lord is there “to restore us, to give us strength, because that is what Jesus promised when He sent the Apostles.”
“The Lord will be there to comfort us, to give us the strength to go forward, because He works with us if we are faithful to the proclamation of the Gospel, if we go out of ourselves to preach Christ crucified, and if we do this with a style of humility, of true humility.”
Pope Francis concluded, praying, “May the Lord grant us this grace, as baptized people, all of us, to take the path of evangelization with humility.”
The Cardinal counsellors of the C-9 were among those taking part in the Mass, Vatican Radio reported.

Evangelist; author of a Gospel

St. Mark


Image of St. Mark


Feastday: April 25
Patron of notaries, Venice, Barristers
Birth: 1st Century
Death: April 25, 68 AD

Much of what we know about St. Mark, the author of the Second Gospel, comes largely from the New Testament and early Christian traditions. Mark the Evangelist is believed to be the 'John Mark' referred to in the Acts of the Apostles, the history of the early Church found in the Canon of the New Testament.
He was the son of Mary of Jerusalem (Acts 12:12) whose home became a meeting place for the apostles. He is also the cousin of St. Barnabas (Colossians 4:10), a Levite and a Cypriot.
Mark joined St. Paul and St. Barnabas on their first missionary journey to Antioch in 44 A.D. When the group reached Cyprus, Christian tradition holds that Mark left them and returned to Jerusalem, possibly because he was missing his home (Acts 13:13). This incident may have caused Paul to question whether Mark could be a reliable missionary. This created a disagreement between Paul and Barnabas and led Paul to refuse Mark's accompaniment on their second journey to the churches of Cilicia and the rest of Asia Minor.
However, it can be assumed the troubles between Paul and Mark did not last long, because when Paul was first imprisoned, Mark, who was at the time in Rome with plans of visiting Asia Minor, visited him as one of his trusted companions (Col 4:10).
Mark's hopes to visit Asia Minor were most likely carried out, because during Paul's second captivity and just before his martyrdom, Paul wrote to Timothy at Ephesus advising him to "take Mark and bring him with you [to Rome], for he is profitable to me for the ministry" (2 Timothy 4:11). If Mark returned to Rome at this time, he was probably there when Paul was martyred.
According to Christian tradition, Mark also held a close relationship with St. Peter, who referred to Mark has 'his son' in his letter addressed to a number of churches in Asia Minor (1 Peter 5:13). Clement of Alexandria, Irenaeus and Papias all indicate that Mark was an interpreter for Peter.
Although Papias states Mark had not personally heard the Lord speak firsthand and, like Luke, Mark was not one of the twelve apostles, some believe Mark was likely speaking of himself when he wrote the description of Jesus' arrest in Gethsemani. "Now a young man followed him wearing nothing but a linen cloth about his body. They seized him, but he left the cloth behind and ran off naked" (Mark 14:51-52).
St. Mark lived for years in Alexandria, where he died as a martyr while being dragged through the streets.
Mark's Gospel was probably written between 60 and 70 A.D., and was based upon the teachings of St. Peter. It is believed Mark provided both Luke and Matthew with basic sources for their Gospel's.
He was probably the first bishop of Alexandria, Egypt and the founder of the Church of Alexandria, although he is not mentioned in connection to the city by either Clement of Alexandria nor by Origen.
In 828, relics of St. Mark were stolen from Alexandria and taken to Venice, Italy. There they are enshrined in a beautiful cathedral dedicated to the saint.
St. Mark's symbol is a winged lion. This is believed to be derived from his description of St. John the Baptist, as "a voice of one crying out in the desert" (Mark 1:3). The wings come from Ezekiel's vision of four winged creatures as the evangelists.
He is often depicted as writing or holding his Gospel. He is sometimes shown as a bishop on a throne or as a man helping Venetian sailors.
St. Mark is the patron saint of Venice. His feast day is celebrated on April

Monday, April 24, 2017

Pope Francis remembers the martyrs of the Church, particularly from recent times

Pope’s Homily at Mass for Memory of “New Martyrs” of 20th & 21st Centuries
‘How many Christian communities today are the object of persecution! Why? — because of the hatred of the spirit of the world’
CTV Screenshot
Pope Francis presided over the Liturgy of the Word, in St. Bartholomew’s Basilica on Rome’s Tiber Island, in memory of the “New Martyrs” of the 20th and 21st centuries, with Sant’Egidio Community on the afternoon of Saturday, April 22, 2017.
Here is a translation of the homily the Pope delivered in the course of the Liturgy, his words of gratitude addressed to refugees in the course of the meeting and his greeting to the faithful, gathered outside the Basilica.
* * *
The Holy Father’s Homily
We have come as pilgrims to this Basilica of St. Bartholomew on Tiber Island, where the ancient history of martyrdom is united to the memory of the new martyrs, of the many Christians killed by the crazy ideologies of the last century – and also of today – and killed only because they were disciples of Jesus.
The memory of these heroic ancient and recent witnesses confirms us in the awareness that the Church is Church if she is Church of martyrs. And the martyrs are those that, as the Book of Revelation reminded us, “have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb” (7:17). They had the grace to confess Jesus to the end, to death. They suffered, they gave their life, and we receive God’s blessing because of their witness. And there are also so many hidden martyrs, those men and women faithful to the meek strength of love, to the voice of the Holy Spirit, who in everyday life try to help brothers and to love God unconditionally.
If we look well, the cause of every persecution is hatred: hatred of the prince of this world for all those who have been saved and redeemed by Jesus with His Death and His Resurrection. In the passage of the Gospel that we heard (cf. John 15:12-19), Jesus uses a strong and frightening word: the word “hatred.” He, who is the Teacher of love, who liked to speak of love so much, speaks of hatred. But He always wanted to call things by their name. And He says to us: “Do not be afraid! The world will hate you, but know that it hated me before you.”
Jesus has chosen and rescued us, by the free gift of His love. With His Death and Resurrection He rescued us from the power of the world, from the power of the devil, from the power of the prince of this world. And the origin of hatred is this: because we are saved by Jesus, and the prince of the world does not want this; he hates us and stirs persecution, which since the times of Jesus and of the nascent Church continues to our days. How many Christian communities today are the object of persecution! Why? — because of the hatred of the spirit of the world.
How many times, in difficult moments of history, we have heard it said: “Today the homeland needs heroes.” A martyr can be thought of as a hero, but the fundamental thing about the martyr is that he was “graced”: It is the grace of God, not courage, which makes martyrs. Today, we can ask ourselves in the same way: What is the Church in need of today? “ Of martyrs, of witnesses, namely, of everyday Saints, because the Saints lead the Church forward – the Saints. The Church cannot go forward without them. The Church needs everyday Saints, those of ordinary life, led forward with coherence, but also of those who have the courage to accept the grace of being witnesses to the end, to death. All of them are the living blood of the Church. They are the witnesses that lead the Church forward; those that attest that the Lord is Risen, that Jesus is alive, and they attest to it with their coherence of life and with the strength of the Holy Spirit, which they have received as gift.
Today, I would like to add one more icon in this church – a woman, I don’t know her name, but she looks at us from Heaven. I was in Lesbos, greeting refugees and I met a thirty-year old man, with three children. He looked at me and said: “Father, I am Muslim. My wife was Christian. Terrorists came to our country, and they looked at us and asked us about our religious and they saw her with the crucifix, and they asked her to throw it on the ground. She didn’t and they decapitated her in front of me. We loved one another so much!” This is the icon that I bring here as a gift today. I don’t know if that man is still in Lesbos or has been able to go elsewhere. I don’t know if he was able to leave that concentration camp, because the refugee camps – so many – are concentration , because of the crowds of people left there. And the generous people that receive them must go on with this weight, because international agreements seem to be more important than human rights. And this man had no rancor: he, a Muslim, had this cross of grief that he carried forward without rancor. He took refuge in the love of his wife, graced with martyrdom.
It is a great gift to remember these witnesses of the faith and to pray in this place. It is a gift for Sant’Egidio Community, for the Church in Rome, for all the Christian communities of this city, and for so many pilgrims. The living legacy of the martyrs gives us peace and unity today. They teach us that, with the strength of love, with meekness, one can fight against arrogance, violence, war and bring about peace with patience. And so now we can pray thus: O Lord, make us worthy witnesses of the Gospel and of your love; shed your mercy upon humanity; renew your Church, protect persecuted Christians, grant peace soon to the whole world.
[Original text: Italian] [Translation by Virginia M. Forrester] Thanksgiving after the Meeting with Refugees:
A word of greeting, to thank you for all you have given us; thank you so much. May the Lord bless you.
Final Greeting in Front of the Basilica:
I thank you for your presence and prayer in this church of martyrs. We think of the cruelty, the cruelty that today rages above so many people; the exploitation of people . . .The people who arrive in barges and then stay there, in generous countries such as Italy and Greece, which receive them, but then international treaties do not allow . . . If Italy took two, two migrants per municipality, there would be a place for all. And may this generosity of the south, of Lampedusa, of Sicily, of Lesbos, infect the north a bit. It’s true: we are a civilization that doesn’t have children… we also close the door to migrants. This is called suicide. Let us pray!

Monday Morning Homily from Pope Francis

Pope’s Morning Homily: Concrete Faith, Not Ideology
At Casa Santa Marta, Francis Laments That Even the Church at Times Has Fallen Into “a Theology of ‘Yes You Can,’ ‘No You Can’t”
Pope Francis celebrates Mass in Santa Marta
Our faith calls for concreteness and rejects ideologies….
According to Vatican Radio, Pope Francis suggested this today, April 24, 2017, during his daily morning Mass at Casa Santa Marta, his first since the Easter break.
The Pope’s homily focused on the Gospel account of Jesus’ meeting with Nicodemus, and how Jesus, with love and patience, explained to Nicodemus that he must be “born from above… born of the Holy Spirit.” To understand this better, the Pope said, one can consider the first Reading, taken from the Acts of the Apostles.
Peter and John, the Holy Father remembered, healed a crippled man, and the doctors of the Law didn’t know what to do, how “to hide” what happened, “because the event was public.” When they were questioned, the Pope explained that Peter and John “answered with simplicity.”
When they were ordered not to speak about what happened, Peter responded, “No! We cannot remain silent about what we have seen and heard. And we will continue to do as we have been doing.”
Can’t Forget
The Pope cautioned against ever incorrectly thinking our faith is not concrete.
“At times, we forget that our faith is concrete: the Word was made flesh; it is not made an idea. And when we recite the Creed, everything we say is concrete: ‘I believe in God the Father, Who made heaven and earth; I believe in Jesus Christ Who was born, Who died…’
These are, Francis stressed, all concrete things.
“Our Creed does not say, ‘I have to do this, I have to do that, I have to do something else, or that some things are for these ends.’ No! They are concrete things. [This is] the concreteness of the faith that leads to frankness, to bearing witness even to the point of martyrdom, which is against compromises or the idealization of the faith.”
At times, the Holy Father suggested, even the Church has fallen into “a theology of ‘yes you can,’ ‘no you can’t.”
No Rigidity, Nor Faltering
Recalling that for these doctors of the law, the Word “was not made flesh, but “made law: and you must do this up to this point, and no further,” “you must do this, and nothing else,” he warned: “And so they were imprisoned in this rationalistic mentality, which did not end with them.”
This mentality, he cautioned, “forgot the strength, the liberty of the Spirit, this rebirth of the Spirit that gives you liberty, the frankness of preaching, the proclamation that Jesus Christ is Lord.”
The Lord, Francis underscored, gives us the Spirit in order to proclaim the Gospel without rigidity.
Pope Francis concluded, praying: “May the Lord grand to all of us this paschal Spirit, of going forward along the path of the Spirit without compromises, without rigidity, with the liberty of proclaiming Jesus Christ as He Who has come: in the flesh.”
Among those present at the Mass, Vatican Radio reported, were the cardinals who compose the C-9, the Council of Cardinals, who start meetings today with Pope Francis and conclude Wednesday afternoon.

Sunday, April 23, 2017

Monk, Missionary, Martyr

Image of St. Fidelis of Sigmaringen St Fidelis of Sigmaringen


Feastday: April 24
Birth: 1577
Death: 1622

Franciscan Capuchin martyr. He was born Mark Rey is Sigmaringen, Germany, in 1577. A practicing lawyer, he traveled across Europe as a tutor to aristocrats but then started defending the poor. In 1612, he became a Franciscan Capuchin monk, taking the name of Fidelis. A missionary to Grisons, Switzerland, Fidelis was so successful that local Protestants claimed that he was a spy for the Austrian Emperor. Fidelis was stabbed to death in a church in Seewis. He was canonized by Pope Benedict XIV. Fidelis served also as the head of the Congregation for the Spreading

A Homily for Divine Mercy Sunday

He got a bum rap!  His name is Steve Bartman, from all accounts a pretty good guy, hard-worker, friendly, family man.  And he loves the Chicago Cubs.  But Steve Bartman will forever be known as the guy that prevented the Cubs from reaching the World Series in 2003; because he reached out to catch a foul ball that would have easily been caught by a Cub outfielder if he had not interfered.  The incident turned a 3-0 Cub lead late in the game to a devastating 8-3 loss, resulting in no trip to the World Series.  He became known far and wide by this one incident.  He needed security to leave the stadium, he never has been back, even last year when the Cubs won the World Series, after 108 years.  He lives a quiet life, avoiding any attention, because he lives every day with a bum rap!
We tend to do this to people; identify them by their faults, failures and mistakes.  Shame on us.  All of us are created in the image and likeness of God and Jesus came to live and die and rise for all of us.  Why?  Because all of us are invited to receive the rich gift of His Divine Mercy.
On this 2nd Sunday of Easter, when we bring the Octave of Easter to a close, and celebrate the Feast Day of Divine Mercy, we are reminded of bum raps but more importantly the love and mercy of Jesus.  Our Gospel today is often called the Gospel of doubting Thomas.  Sadly, that tells only a small part of the story.  Jesus appears on the evening of Easter and shows Himself to the 10; Thomas was not present.  The Apostles are incredulous with joy!  Thomas, made aware of the visit of Jesus declares he wants proof. Thomas dared to doubt.  I ask sincerely, how many of us would have responded exactly as Thomas did?  In fact, the world today continues to ask for proof.
So Jesus appears again, one week later and Thomas is there.  Should Jesus scold the doubting Thomas?   He did not.  He gently allowed Thomas to see and believe.  Yes, Jesus reminded Thomas and all of us that blessed are those who believe without seeing, without demanding proof!  Yet Jesus does not exlude from all of us, even those of us that battle with doubt when it comes to our faith, His Divine Mercy.
It would be most appropriate here to point out that this same doubting Thomas is also Saint Thomas.  You see, with the mercy of Jesus, Thomas overcame any doubts, he declared My Lord and My God, and went on to evangelize and grow the Church from Jerusalem to India before he suffered martyrdom.  We should always remember, we do not have to be identified by our weakest moments, but by those moments, blessed by grace and mercy, that make us disciples of Jesus.
We have been given the gift of this beautiful feast of Divine Mercy on this Sunday as well.  By now, many of us should know the story of Jesus appearing to St. Faustina Kowalska and giving to her the responsibility of sharing the gift of Divine Mercy.  The image of Divine Mercy, with the pale and red rays, symbolizing the blood and water that flowed from the pierced side of Jesus, is venerated in churches, chapels and shrines across the world, even here at St. Jane's.  The Chaplet of Divine Mercy is a powerful prayer, so is the Novena attached to this devotion.  And guided by beloved Pope, Saint John Paul II, we all should know that we can receive a special plenary indulgence if we fulfill the usual and special conditions as we celebrate Divine Mercy.  Remember, a plenary indulgence wipes clean the temporal punishment for our sinfulness thanks to His mercy.
The usual conditions are Sacramental Confession(did you notice confession mentioned in today's Gospel?), receive Holy Communion, pray for the intentions of the Holy Father.  And for Divine Mercy we are called to attend a prayer service or devotion in any church, chapel or shrine, detached from the affection of sin.  Another option is to be in the presence of the Blessed Sacrament, whether exposed or in the Tabernacle, on Divine Mercy Sunday and recite one Our Father, the Creed and a prayer related to Divine Mercy, usually, Merciful Jesus, I trust in You.
My prayer today is that as many as possibly can will avail themselves to this devotion and this graced opportunity to receive a plenary indulgence.  All of us, as we continue on through Easter Season, can ask for His mercy often, and practice mercy to all those we know, all those we meet.  Remember, nobody should be identified by a bad rap, a mistake, a shortcoming or a failure.  Rather, practicing mercy because Jesus is merciful, let us see the good in our brother and sister, and spread the Kingdom, one life at a time.  Can we do this?  Yes, if we place our hope in Him; Merciful Jesus I Trust in You!!!

Pope Francis addresses the faithful on Divine Mercy Sunday

Regina Coeli Address: Divine Mercy Sunday
“This Sunday Invites Us to Take Up Forcefully the Grace that Comes from God’s Mercy”
Angelus 30 August 2015
VATICAN CITY, APRIL 23, 2017 ( Here is a ZENIT translation of the address Pope Francis gave today before and after praying the midday Regina Coeli with those gathered in St. Peter’s Square.
Before the Regina Coeli:
Dear Brothers and Sisters, good morning!
Every Sunday we remember the Lord Jesus’ Resurrection, but in this season after Easter, this Sunday has an even more illuminating meaning. In the Church’s tradition, this Sunday, the first after Easter, was called “in albis.” What does this mean? The expression intended to recall the rite carried out by all those who received Baptism in the Easter Vigil. Each one of them was given a white garment – “alba” – ”white” — to indicate their new dignity as children of God. This is also done today: newborns are given a small symbolic dress, whereas adults put on a true and proper one, as we saw in the Easter Vigil.  And, in the past, that white garment was worn for a week. until this Sunday, and from this stems the name  in albis deponendis, which means the Sunday in which the white garment is taken off. And thus, the white garment removed, the neophytes began their new life in Christ and in the Church.
There is something else. In the Jubilee of the Year 2000, Saint John Paul II established that this Sunday be dedicated to the Divine Mercy. It is true, it was a beautiful intuition: it was the Holy Spirit that inspired him in this. A few months ago we concluded the Extraordinary Jubilee of Mercy and this Sunday invites us to take up forcefully the grace that comes from God’s mercy. Today’s Gospel is the account of the Risen Jesus’ apparition to the disciples gathered in the Cenacle (cf. John 20:19-31). Saint John writes that, after greeting His disciples, Jesus said to them: “As the Father has sent me, even so I send you.” Having said this, He made the gesture of breathing on them and added: “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven” (vv. 21-23). See the meaning of mercy that is presented in fact on the day of Jesus’ Resurrection as forgiveness of sins. The Risen Jesus transmitted to His Church, as her first task, His same mission to take to all the concrete proclamation of forgiveness. This is the first task: to proclaim forgiveness. This visible sign of His mercy brings with it peace of heart and the joy of a renewed encounter with the Lord.
In the light of Easter, mercy is perceived as a true form of knowledge. And this is important: mercy is a true form of knowledge. We know that one knows through many ways. One knows through the senses, one knows through intuition, through reason and also other ways. Well, one can also know through the experience of mercy, because mercy opens the door of the mind to understand better the mystery of God and of our personal existence. Mercy makes us understand that violence, rancor, vengeance make no sense, and the first victim is the one who lives these sentiments, because he deprives himself of his dignity. Mercy also opens the door of the heart and enables us to express closeness especially to all those who are alone and marginalized, because it makes them feel brothers and children of one Father. It fosters the recognition of all those in need of consolation and makes us find the appropriate words to give them comfort.
Brothers and sisters, mercy warms the heart and makes it sensitive to the needs of brothers with sharing and participation. In sum, mercy commits all to be instruments of justice, reconciliation and peace. Let us never forget that mercy is the turnkey in the life of faith, and the concrete way with which we give visibility to Jesus’ resurrection.
May Mary, Mother of Mercy, help us to believe and live all this with joy.
[Original text: Italian]  [Translation by Virginia M. Forrester]
After the Regina Coeli
Dear Brothers and Sisters,
Yesterday the priest Luis Antonio Rosa Ormieres was proclaimed Blessed at Oviedo in Spain.
He lived in the 19th century and spent his many human and spiritual qualities at the service of education, and for this he founded the Congregation of the Sisters of the Guardian Angel. May his example and his intercession help, in particular, all those who work in schools and in the educational field.
My heartfelt greeting to you all, Roman faithful and pilgrims from Italy and from many countries, in particular the Confraternity of Saint Sebastian of Kerkrade, the Netherlands; the Nigerian Catholic Secretariat and the Liebfrauen parish of Bocholt, Germany.
I greet the Polish pilgrims and express my earnest appreciation for the initiative of Caritas-Poland in support of many families in Syria. A special greeting goes to the devotees of Divine Mercy, gathered today in the church of the Holy Spirit in Sassia, as well as to the participants in the “Race for Peace”: a relay that starts today from this Square to reach Wittenberg in Germany.
I greet the numerous groups of youngsters, especially the Confirmed and the candidates for Confirmation – you are so many! –: of the Dioceses of Piacenza-Bobbio, Trento, Cuneo, Milan, Lodi, Cremona, Bergamo, Brescia and Vicenza, and also the “Masaccio” School of Treviso and the “San Carpoforo” Institute of Como.
Finally, I thank all those that in this period have sent Easter greeting messages. I return them from my heart invoking for each one and for every family the grace of the Risen Lord. Have a good Sunday and do not forget to pray for me. Have a good lunch and see you soon!

Saturday, April 22, 2017

Divine Mercy Sunday

What is Divine Mercy Sunday?

Among all of the elements of devotion to The Divine Mercy requested by our Lord through St. Maria Faustina Kowalska, the Feast of Mercy holds first place. The Lord's will with regard to its establishment was already made known in His first revelation to the saint, as recorded in her Diary. In all, there were 14 revelations concerning the desired feast.
Our Lord's explicit desire is that this feast be celebrated on the first Sunday after Easter. This Sunday is designated in "The Liturgy of the Hours and the Celebration of the Eucharist" as the "Octave Day of Easter." It was officially called the Second Sunday of Easter after the liturgical reform of Vatican II. Now, by the Decree of the Congregation for Divine Worship and the Discipline of the Sacraments, the name of this liturgical day has been changed to: "Second Sunday of Easter, or Divine Mercy Sunday."

'Now On Throughout the Church'

Pope John Paul II made the surprise announcement of this change in his homily at the canonization of St. Faustina on April 30, 2000. There, he declared: "It is important then that we accept the whole message that comes to us from the word of God on this Second Sunday of Easter, which from now on throughout the Church, will be called ‘Divine Mercy Sunday.' "
By the words "the whole message," Pope John Paul II was referring to the connection between the "Easter Mystery of the Redemption" — in other words, the suffering, death, burial, resurrection, and ascension of Christ, followed by the sending of the Holy Spirit — and this Feast of Divine Mercy, the Octave Day of Easter, which fulfills the grace of atonement as lived through by Christ Jesus and offered to all who come to Him with trust.
This connection is evident from the scripture readings appointed for this Sunday. As John Paul said, citing the Responsorial Psalm of the Liturgy, "The Church sings … as if receiving from Christ's lips these words of the Psalm." "Give thanks to the Lord for He is good; His steadfast love (= mercy) endures forever" (Ps 118:1). And then, Pope John Paul II developed the connection further: "[This comes] from the lips of the risen Christ, who bears the great message of Divine Mercy and entrusts its ministry to the Apostles in the Upper Room: ‘Peace be with you. As the Father has sent Me, even so I send you. … Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (Jn 20:21-23).

The Importance of the Image

During his homily, John Paul also made clear that the Image of The Divine Mercy St. Faustina saw, which is to be venerated on Divine Mercy Sunday, represents the Risen Christ bringing mercy to the world (see Diary 49, 88, 299, 341, 570, 742). Pope John Paul II said: "Jesus shows His hands and His side [to the Apostles]. He points, that is, to the wounds of the Passion, especially the wound in His Heart, the source from which flows the great wave of mercy poured out on humanity.
"From that Heart, Sr. Faustina Kowalska, the blessed whom from now on we will call a saint, will see two rays of light shining from that Heart and illuminating the world: ‘The two rays,' Jesus Himself explained to her one day, ‘represent blood and water' (Diary, 299).
"Blood and water! We immediately think of the testimony given by the Evangelist John, who, when a soldier on Calvary pierced Christ's side with his spear, sees blood and water flowing from it (see Jn 19:34). Moreover, if the blood recalls the sacrifice of the cross and the gift of the Eucharist, the water, in Johannine symbolism, represents not only Baptism but also the gift of the Holy Spirit" (see Jn 3:5; 4:14; 7:37-39).

The Meaning of the Day

Clearly, Divine Mercy Sunday is not a new feast established to celebrate St. Faustina's revelations. Indeed, it is not primarily about St. Faustina at all — nor is it altogether a new feast! As many commentators have pointed out, The Second Sunday of Easter was already a solemnity as the Octave Day of Easter; nevertheless, the title "Divine Mercy Sunday" does highlight and amplify the meaning of the day. In this way, it recovers an ancient liturgical tradition, reflected in a teaching attributed to St. Augustine about the Easter Octave, which he called "the days of mercy and pardon," and the Octave Day itself "the compendium of the days of mercy."
Liturgically the Easter Octave has always been centered on the theme of Divine Mercy and forgiveness. Divine Mercy Sunday, therefore, point us to the merciful love of God that lies behind the whole Paschal Mystery — the whole mystery of the death, burial and resurrection of Christ — made present for us in the Eucharist. In this way, it also sums up the whole Easter Octave. As Pope John Paul II pointed out in his Regina Caeli address on Divine Mercy Sunday, 1995: "the whole octave of Easter is like a single day," and the Octave Sunday is meant to be the day of "thanksgiving for the goodness God has shown to man in the whole Easter mystery."
Given the liturgical appropriateness of the title "Divine Mercy Sunday" for the Octave Day of Easter, therefore, the Holy See did not give this title to the Second Sunday of Easter merely as an "option," for those dioceses who happen to like that sort of thing! Rather, the decree issued on May 5, 2000, by the Sacred Congregation for Divine Worship and The Discipline of the Sacraments clearly states: "the Supreme Pontiff John Paul II has graciously determined that in the Roman Missal, after the title Second Sunday of Easter, there shall henceforth be added the appellation ‘or [that is] Divine Mercy Sunday'…".
Divine Mercy Sunday, therefore, is not an optional title for this solemnity; rather, Divine Mercy is the integral name for this Feast Day. In a similar way, the Octave Day of the Nativity of Our Lord was named by the Church "The Feast of the Mother of God."

Not Just an Option

This means that preaching on God's mercy is also not just an option for the clergy on that day — it is soundly expected. To fail to preach on God's mercy on that day would mean largely to ignore the prayers, readings and psalms appointed for that day, as well as the title "Divine Mercy Sunday" now given to that day in the Roman Missal.
Clearly, the celebration of Divine Mercy Sunday does not compete with, nor endanger the integrity of, the Easter Season. After all, Divine Mercy Sunday is the Octave Day of Easter, a day that celebrates the merciful love of God shining through the whole Easter Triduum and the whole Easter mystery. It is a day of declaration of reparation for all sin, thus the Day of Atonement.

2 of the 3 children of Fatima to be canonized by Pope Francis

Pope to Canonize Francisco and Jacinta Marto in Fatima on May 13
During the Ordinary Consistory Held Today in the Vatican, Was Confirmed That Two of the Three Little Shepherds of Fatima Will Be Declared Saints
It’s official: the canonization of two of the little shepherds who witnessed the apparitions of Fatima will be on May 13, 2017, in the Portuguese sanctuary. Pope Francis made the announcement during the public consistory that took place today in the Vatican.
Thus, Francisco and Jacinta Marto will be the youngest, non-martyr canonized saints in the history of the Catholic Church.
The three visionaries of the apparitions of the Virgin Mary in Fatima were 10-year-old Lucía dos Santos, 9-year-old Francisco, and 7-year-old Jacinta. Lucía later became a Carmelite religious and died on February 13, 2005. The cause for her beatification has opened at the diocesan level.
Francis makes an apostolic visit to Fatima to commemorate the centenary of the Marian apparitions on May 12-13.
A Public Consistory is a meeting of the College of Cardinals, called by the Pope in the Vatican, to help him in the government of the Church. At this meeting, the Cardinals give their “placet” to the Holy Father for the Causes of Canonization. In this case, it is an Ordinary Consistory, that is, it convokes the cardinals who reside in Rome.
The Pope also announced that the following other blesseds will be canonized, Oct. 15, 2017: Brazil’s proto-martyrs Father Andrea Soveral and Father Ambrogio Francesco Ferro, layman Mateus Moreira and 27 other companion martyrs; Cristobal, Antonio and Juan,  the “Children Martyrs of Tlaxcala,” killed in Mexico out of hatred for the faith between 1527 and 1529; Faustino Miguez, Religious of the Order of Clerics Regular of the Mother of God of the Pious Schools will also be canonized, who, ordained priest, founded the Calasanctius Institute of Daughters of the Divine Shepherdess, for the integral education of women; Angelo Acri (Luca Falcone) priest of the Order of the Friars Minor Capuchin.

Beatified by St. PJPII and patron of ecumenism

Bl. Maria Gabriella Sagheddu

Image of Bl. Maria Gabriella Sagheddu


Feastday: April 22
Patron of Ecumenism
Birth: 1914
Death: 1939
Beatified By: 25 January 1983, Basilica of St. Paul outside the Walls, Rome, Italy by John Paul II

Blessed Sister Maria Gabriella Sagheddu was a Trappist nun. She was born in Sardinia in 1914 and died of tuberculosis in the Trappist monastery of Grottaferrata in 1939. Because of her spiritual devotion to Christian unity, she was beatified by pope John Paul II in 1983.

Friday, April 21, 2017

Hey, it's Easter Friday! Go ahead, eat meat and sing alleluia

Is Penance Required on Easter Friday? Here’s What You Need to Know

by -
Public Domain, Wikipedia / Public Domain, Wikipedia / ChurchPOP
Today is the sixth day of the Easter Octave. This means that, even though it’s Friday, there is no requirement for penance.
So keep feasting!
The reason for this is pretty straightforward: Penance is usually required on Fridays, but not when that Friday is a Solemnity. Each day of the Octave of Easter (Easter plus the next 7 days) is a Solemnity. Therefore, there is no penance required for Easter Friday.
So keep on celebrating the Resurrection of Our Lord Jesus Christ, and feast away!

Thursday, April 20, 2017

The most well known Archbishop of Canterbuy; when England was Catholic

St. Anselm

Image of St. Anselm


Feastday: April 21
Birth: 1033
Death: 1109

St. Anselm Archbishop of Canterbury and Confessor APRIL 21,A.D. 1109 IF the Norman conquerors stripped the English nation of its liberty, and many temporal advantages, it must be owned that by their valor they raised the reputation of its arms, and deprived their own country of its greatest men, both in church and state, with whom they adorned this kingdom: of which this great doctor, and his master, Lanfranc, are instances. St. Anselm was born of noble parents, at Aoust, in Piedmont, about the year 1033. His pious mother took care to give him an early tincture of piety, and the impressions her instructions made upon him were as lasting as his life. At the age of fifteen, desirous of serving God in the monastic state, he petitioned an abbot to admit him into his house: but was refused out of apprehension of his father's displeasure. Neglecting, during the course of his studies, to cultivate the divine seed in his heart, he lost this inclination, and, his mother being dead, he fell into tepidity; and, without being sensible of the fatal tendency of vanity and pleasure, began to walk in the broad way of the world: so dangerous a thing is it to neglect the inspirations of grace! The saint, in his genuine meditations, expresses the deepest sentiments of compunction for these disorders, which his perfect spirit of penance exceedingly exaggerated to him, and which, like another David, he never ceased most bitterly to bewail to the end of his days. The ill usage he met with from his father, induced him, after his mother's death, to leave his own country, where he had made a successful beginning in his studies; and, after a diligent application to them for three years in Burgundy, (then a distinct government,) and in France, invited by the great fame of Lanfranc, prior of Bec, in Normandy, under the abbot Herluin, he went thither and became his scholar.* On his father's death, Anselm advised with him about the state of life he was to embrace; as whether he should live upon his estate to employ its produce in alms, or should renounce it at once and embrace a monastic and eremitical life. Lanfranc, feeling an overbearing affection for the promising a disciple, dared not advise him in his vocation, fearing the bias of his own inclination; but he sent him to Maurillus, the holy archbishop of Rouen. By him Anselm, after he had laid open to him his interior, was determined to enter the monastic state at Bec, and accordingly became a member of that house, at the age of twenty-seven, in 1060, under the abbot Herluin. Three years after, Lanfranc was made abbot of St. Stephen's, at Caen, and Anselm prior of Bec. At this promotion several of the monks murmured on account of his youth; but, by patience and sweetness, he won the affections of them all, and by little condescension at first so worked upon an irregular young monk, called Osbern, as to perfect his conversion, and make him one of the most fervent. He had indeed so great a knowledge of the hearts and passions of men, that he seemed to read their interior in their actions; by which he discovered the sources of virtues and vices, and knew how to adapt to each proper advice and instructions; which were rendered most powerful by the mildness and charity with which he applied them. And in regard to the management and tutoring of youth, he looked upon excessive severity as highly pernicious. Eadmer has recorded a conversation he had on this subject with a neighboring abbot,  who, by a conformity to our saint's practice and advice in this regard, experienced that success in his labors which he had till then aspired to in vain, by harshness and severity.     St. Anselm applied himself diligently to the study of every part of theology, by the clear light of scripture and tradition. While he was prior at Bec, he wrote his Monologium, so called, because in this work he speaks alone, explaining the metaphysical proofs of the existence and nature of God. Also his Proslogium, or contemplation of God's attributes, in which he addresses his discourse to God, or himself. The Meditations, commonly called the Manual of St. Austin, are chiefly extracted out of this book. It was censured by a neighboring monk, which occasioned the saint's Apology. These and other the like works, show the author to have excelled in metaphysics over all the doctors of the church since St. Austin. He likewise wrote, while prior, On Truth, On Freewill, and On the Fall of the Devil. or, On the Origin of Evil: also his Grammarian, which is, in reality, a treatise on Dialectics, or the art of reasoning.     Anselm's reputation drew to Bec great numbers from all the neighboring kingdoms. Herluin dying in 1078, he was chosen abbot of Bec being forty five years old, of which he had been prior fifteen. The abbey of Bec being possessed at that time of some lands in England, this obliged the abbot to make his appearance there in person, at certain times. This occasioned our saint's first journeys thither, which his tender regard for his old friend Lanfranc, at that time archbishop of Canterbury, made the more agreeable. He was received with great honor and esteem by all ranks of people, both in church and state; and there was no one who did not think it a real misfortune, if he had not been able to serve him in something or other. King William himself, whose title of Conqueror rendered him haughty and inaccessible to his subjects, was so affable to the good abbot of Bec, that he seemed to be another man in his presence. The saint, on his side, was all to all, by courtesy and charity, that he might find occasions of giving every one some suitable instructions to promote their salvation; which were so much the more effectual, as he communicated them, not as some do with the dictatorial air of a master, but in a simple familiar manner, or by indirect, though sensible examples. In the year 1092, Hugh, the great earl of Chester, by three pressing messages, entreated Anselm to come again into England, to assist him, then dangerously sick and to give his advice about the foundation of a monastery which that nobleman had undertaken at St. Wereburge's church at Chester. A report that he would be made archbishop of Canterbury, in the room of Lanfranc, deceased, made him stand off for some time; but he could not forsake his old friend in his distress, and at last came over. He found him recovered, but the affairs of his own abbey, and of that which the earl was erecting, detained him five months in England. The metropolitan see of Canterbury had been vacant ever since the death of Lanfranc, in 1089. ! . The sacrilegious and tyrannical king, William Rufus, who succeeded his father in 1087, by an injustice unknown till his time, usurped the revenues of vacant benefices, and deferred his permission, or Conge d'elire, in order to the filling the episcopal sees, that he might the longer enjoy their income. Having thus seized into his hands the revenues of the archbishopric, he reduced the monks of Canterbury to a scanty allowance: oppressing them moreover by his officers with continual insults, threats, and vexations. He had been much solicited, by the most virtuous among the nobility, to supply the see of Canterbury, in particular, with a person proper for that station; but continued deaf to all their remonstrances, and answered them at Christmas, 1093, that neither Anselm nor any other should have the bishopric while he lived; and this he swore to by the holy face of Lucca meaning a great crucifix in the cathedral of that city, held in singular veneration, his usual oath. He was seized soon after with a violent fit of sickness, which in a few days brought him to extremity. He was then at Gloucaster, and seeing himself in this condition, signed a proclamation, which was published, to release all those that had been taken prisoners in the field, to discharge all debts owing to the crown, and to grant a general pardon promising likewise to govern according to law, and to punish the instruments of injustice with exemplary severity. He moreover nominated Anselm to the see of Canterbury, at which all were extremely satisfied but the good abbot himself, who made all the decent opposition imaginable; alleging his age, his want of health and vigor enough for so weighty a charge, his unfitness for the management of public and secular affairs, which he had always declined to the best of his power. The king was extremely concerned at his opposition, and asked him why he endeavored to ruin him in the other world, being convinced that he should lose his soul in case he died before the archbishopric was filled. The king was seconded by the bishops and others present, who not only told him they were scandalized at his refusal, but added, that, if he persisted in it, all the grievances of the church and nation would be placed to his account. Thereupon they forced a pastoral staff into his hands, in the king's presence, carried him into the church, and sung Te Deum on the occasion. This was on the 6th of March, 1093 He still declined the charge, till the king had promised him the restitution of all the lands that were in the possession of that see in Lanfranc's time. Anselm also insisted that he should acknowledge Urban II for lawful pope. Things being thus adjusted, Anselm was consecrated with great solemnity on the 4th of December, 1093.     Anselm had not been long in possession of the see of Canterbury, when the king, intending to wrest the duchy of Normandy out of the hands of his brother Robert, made large demands on his subjects for supplies. On this occasion, not content with the five hundred pounds (a very large sum in those days) offered him by the archbishop, the king insisted, at the instigation of some of his courtiers, on a thousand, for his nomination to the archbishopric, which Anselm constantly refused to pay: pressing him also to fill vacant abbeys, and to consent that the bishops should hold councils as formerly, and be allowed by canons to repress crimes and abuses, which were multiplied, and passed into custom, for want of such a remedy, especially incestuous marriages and other abominable debaucheries. The king was extremely provoked, and declared no one should extort from him his abbeys any more than his crown. * And from that day he sought to deprive Anselm of his see. William, bishop of Durham, and the other prelates, acquiesced readily in the king's orders, by which he forbade them to obey him as their primate, or treat him as archbishop, alleging for reason that he obeyed pope Urban, during the schism, whom the English nation had not acknowledged. The king, having brought over most of the bishops to his measures, applied to the temporal nobility, and bid them disclaim the archbishop: but they resolutely answered, that since he was their archbishop, and had a right to superintend the affairs of religion, it was not in their power to disengage themselves from his authority, especially as there was no crime or misdemeanor proved against him. King William then, by his ambassador, acknowledged Urban for true pope, and promised him a yearly pension from England, if he would depose Anselm; but the legate, whom his holiness sent, told the king that it was what could not be done. St. Anselm wrote to the pope to thank him for the pall he had sent him by that legate, complaining of the affliction in which he lived under a burden too heavy for him to bear, and regretting the tranquillity of his solitude which he had lost.. Finding the king always seeking occasions to oppress his church, unless he fed him with its treasures, which he regarded as the patrimony of the poor, (though he readily furnished his contingent in money and troops to his expeditions and to all public burdens,) the holy prelate earnestly desired to leave England, that he might apply, in person, to the pope for his counsel and assistance. The king refused him twice: and, on his applying to him a third time, he assured the saint that, if he left that kingdom, he would seize upon the whole revenue of the see of Canterbury, and that he should never more be acknowledged metropolitan. But the saint, being persuaded he could not in conscience abide any longer in the realm, to be a witness of the oppression of the church, and not have it in his power to remedy it, set out from Canterbury, in October, 1097, in the habit of a pilgrim; took shipping at Dover, and landed at Witsan having with him two monks, Eadmer, who wrote his life, and Baldwin. He made some stay at Cluni with St. Hugh, the abbot, and at Lyons with the good archbishop Hugh. It not being safe traveling any further towards Rome at that time, on account of the antipope's party lying in the way; and Anselm falling sick soon after, this made it necessary for him to stay longer at Lyons than he had designed. However, he left that city the March following, in 1098, on the pope's invitation, and was honorably received by him. His holiness, having heard his cause, assured him of his protection, and wrote to the king of England for his reestablishment in his rights and possessions. Anselm also wrote to the king at the same time; and, after ten days stay in the pope's palace, retired to the monastery of St. Savior in Calabria, the air of Rome not agreeing with his health. Here he finished his work entitled, Why God was made Man; in two books, showing, against infidels, the wisdom, justice, and expediency of the mystery of the incarnation for man's redemption. He had begun this work in England, where he also wrote his book On the Faith of the Trinity and Incarnation, dedicated to pope Urban II., in which he refuted Roscelin, the master, Peter Abailard, who maintained an erroneous opinion in regard to the Trinity. Anselm, charmed with the sweets of his retirement, and despairing of doing any good at Canterbury, hearing by new instances that the king was still governed by his passions, in open defiance to justice and religion, earnestly entreated the pope, whom he met at Aversa, to discharge him of his bishopric; believing he might be more serviceable to the world in a private station. The pope would by no means consent, but charged him upon his obedience not to quit his station: adding, that it was not the part of a man of piety and courage to be frightened from his post purely by the dint of browbeating and threats, that being all the harm he had hitherto received. Anselm replied, that he was not afraid of suffering, or even losing his life in the cause of God; but that he saw there was nothing to be done in a country where justice was so overruled as it was in England. However, Anselm submitted, and in the meantime returned to his retirement, which was a cell called Slavia, situated on a mountain, depending on the monastery of St. Savior. That he might live in the merit of obedience, he prevailed with the pope to appoint the monk Eadmer, his inseparable companion, to be his superior, nor did he do the least thing without his leave.     The pope having called a council, which was to meet at Bari, in October, 1098, in order to effect a reconciliation of the Greeks with the Catholic church, ordered the saint to be present at it. It consisted of one hundred and twenty-three bishops. The Greeks having proposed the question about the procession of the Holy Ghost, whether this was from the Father only, or from the Father and the Son; the disputation being protracted, the pope called aloud for Anselm, saying, "Anselm, our father and our master, where are you?" And causing him to sit next to him, told him that the present occasion required his learning and elocution to defend the church against her enemies, and that he thought God had brought him thither for that purpose. Anselm spoke to the point with so much learning, judgment, and penetration, that he silenced the Greeks, and gave such a general satisfaction, that all present joined in pronouncing anathema against those that should afterwards deny the procession of the Holy Ghost from both the Father and the Son. This affair being at an end, the proceedings of the king of England fell next under debate. And on this occasion his simony, his oppressions of the church, his persecution of Anselm, and his incorrigibleness, after frequent admonitions, were so strongly represented, that the pope, at the instance of the council, was just going to pronounce him excommunicated. Anselm had hitherto sat silent, but at this he rose up, and casting himself on his knees before the pope, entreated him to stop the censure. And now the council, who had admired our saint for his parts and learning, were further charmed with him on account of his humane and Christian disposition, in behalf of one that had used him so roughly. The saint's petition in behalf of his sovereign was granted; and, on the council breaking up, the pope and Anselm returned to Rome. The pope, however, sent to the king a threat of excommunication, to be issued in a council to be shortly after held at Rome, unless he made satisfaction: but the king, by his ambassador, obtained a long delay. Anselm stayed some time at Rome with the pope, who always placed him next in rank to himself. All persons, even the schismatics, loved and honored him, and he assisted with distinction at the council of Rome, held after Easter, in 1099. Immediately after the Roman council he returned to Lyons, where he was entertained by the archbishop Hugh with all the cordiality and regard imaginable; but saw no hopes of recovering his see so long as king William lived. Here he wrote his book, On the Conception of the Virgin, and On Original Sin, resolving many questions relating to that sin. The archbishop of Lyons gave him in all functions the precedence, and all thought themselves happy who could receive any sacrament from his hands. Upon the death of Urban II., he wrote an account of his case to his successor, Pascal II. King William Rufus being snatched away by sudden death, without the sacraments, on the 2nd of August, 1100, St. Anselm, who was then in the abbey of Chaize-Dieu, in Auvergne, lamented bitterly his unhappy end, and made haste to England, whither he was invited by king Henry I He landed at Dover on the 23rd of September, and was received with great joy and extraordinary respect. And having in a few days recovered the fatigue of his journey, he went to wait on the king, who received him very graciously. But this harmony was of no long continuance. The new king required of Anselm to be reinvested by him, and do the customary homage of his predecessors for his see; but the saint absolutely refused to comply, and made a report of the proceedings of the late synod at Rome, in which the laity that gave investitures for abbeys or cathedrals were excommunicated; and those that received such investitures were put under the same censure. But this not satisfying the king, it was agreed between them to consult the pope upon the subject. The court in the mean time was very much alarmed at the preparations making by the king's elder brother, Robert, duke of Normandy; who, being returned from the holy war in Palestine, claimed the crown of England, and threatened to invade the land. The nobles, though they had sworn allegiance to Henry, were ready enough to join him; and, on his landing with a formidable army at Portsmouth, several declared for the duke. The king being in great danger of losing his crown, was very liberal in promises to Anselm on this occasion, assuring him that he would henceforward leave the business of religion wholly to him, and be always governed by the advice and orders of the apostolic see. Anselm omitted nothing on his side to prevent a revolt from the king. Not content with sending his quota of armed men, be strongly represented to the disaffected nobles the heinousness of their crime of perjury, and that they ought rather lose their lives than break through their oaths, and fail in their sworn allegiance to their prince. He also an excommunication against Robert, as an invader, who thereupon came to an accommodation with Henry, and left England. And thus, as Eadmer relates, the archbishop, strengthening the king's party, kept the crown upon his head. Amidst his troubles and public distractions, he retired often in the day to his devotions, and watched long in them in the night. At his meals, and at all times, he conversed interiorly in heaven. One day as he was riding to his manor of Herse, a hare, pursued by the dogs, ran under his horse for refuge: at which the saint stopped, and the hounds stood at bay. The hunters laughed, but the saint said, weeping, "This hare puts me in mind of a poor sinner just upon the point of departing this life, surrounded with devils, waiting to carry away their prey." The hare going off, he forbade her to be pursued, and was obeyed, not a hound stirring after her. In like manner, every object served to raise his mind to God, with whom he always conversed in his heart, and, in the midst of noise and tumult, he enjoyed the tranquillity of holy contemplation; so strongly was his soul sequestered from, and raised above the world