Tuesday, July 31, 2012

Tuesday, July 31, 2012 Litany Lane Blog: Reformation, Matthew 13:36-43, St Ignatius Loyola, Jesuits


Tuesday, July 31, 2012
Reformation, Matthew 13:36-43, St Ignatius Loyola, Jesuits

Good Day Bloggers! 
Wishing everyone a Blessed Week! 

P.U.S.H. (Pray Until Something Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7..

We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift knowledge and free will as well, make the most of it. Life on earth is a stepping to our eternal home in Heaven. Its your choice whether to rise towards eternal light or lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to Heaven is our Soul, our Spirit...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...

"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012


Today's Word:  reformation ref·or·ma·tion [ref-er-mey-shuhn]


Origin:  1375–1425; late Middle English reformacion  < Latin refōrmātiōn-  (stem of refōrmātiō ), equivalent to refōrmāt ( us ) (past participle of refōrmāre  to reform) + -iōn- -ion

noun
1. the act or an instance of reforming or the state of being reformed .
2. ( initial capital letter ) the religious movement in the 16th century that had for its object the reform  of the Roman Catholic Church, and that led to the establishment of the Protestant churches.


Today's Gospel Reading - Matthew 13: 36-43


 Last Judgement, Micheangelo,
1541, Sistine Chapel, Rome
Matthew 13,36-43
Then, leaving the crowds, Jesus went to the house; and his disciples came to him and said, 'Explain to us the parable about the darnel in the field.' He said in reply, 'The sower of the good seed is the Son of man. The field is the world; the good seed is the subjects of the kingdom; the darnel, the subjects of the Evil One; the enemy who sowed it, the devil; the harvest is the end of the world; the reapers are the angels. Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. The Son of man will send his angels and they will gather out of his kingdom all causes of falling and all who do evil, and throw them into the blazing furnace, where there will be weeping and grinding of teeth. Then the upright will shine like the sun in the kingdom of their Father. Anyone who has ears should listen!

Reflection
• The Gospel today presents the explanation of Jesus, at the petition of the disciples, of the parable of the wheat grain and the darnel. Some experts think that this explanation, which Jesus gives to his disciples, is not Jesus’, but of the community. This is possible and probable, because a parable, because of its nature, requires the involvement and the participation of the persons in the discovery of the significance. Like the plant is already contained within the seed, in the same way, certainly, the explanation of the community is in the parable. And it is precisely this objective that Jesus wanted and wants to attain with the parable. The sense which we are discovering today in the parable which Jesus told two thousand years ago was already enclosed, contained, in the story that Jesus told, like the flower is already contained in its seed.

• Matthew 13,36: The request of the disciples to Jesus: the explanation of the parable of the wheat grain and the darnel. The disciples, in the house, speak and ask for an explanation of the parable of the wheat grain and the darnel. (Mt 13,24-30). It has been said many times that Jesus, in the house, continued to teach his disciples (Mk 7,17; 9,28.33; 10,10). At that time, there was no television and people spent together the long winter evenings to speak about the facts and events of life. On these occasions, Jesus completed the teaching and the formation of his disciples.

• Matthew 13,38-39: The meaning of each one of the elements of the parable. Jesus responds taking again each one of these elements of the parable and giving them significance: the field is the world; the good seed are the members of the Kingdom; the darnel is the members of the adversary (the evil one); the enemy is the devil; the harvest is the end of time, the reapers are the angels. And now reread the parable (Mt 13,24-30) giving to each one of these six elements: field, good seed, darnel, enemy, harvest and reapers, the right significance. In this way the story assumes a completely new sense and it is possible to attain the objective that Jesus had in mind when he told people the parable of the darnel and the good seed. Some think that this parable should be understood as an allegory and not as a parable properly so called.

• Matthew 13,40-43: The application of the parable or of the allegory. With the information given by Jesus, you will understand better its application: Just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. The Son of man will send his angels and they will gather out of his kingdom all causes of failing and all who do evil, and throw them into the blazing furnace where there will be weeping and grinding of teeth. Then the upright will shine like the sun in the Kingdom of their Father”.

The destiny of the darnel is the furnace; the destiny of the grain is to shine like the sun in the Kingdom of the Father. Behind these two images there is the experience of the persons. After they have listened to Jesus and have accepted him in their life, everything has changed for them. This means that in Jesus what they expected has taken place: the fulfilment of the promises. Now life is divided into before and after having accepted Jesus in their life. The new life has begun with the splendour of the sun. If they would have continued to live as before, they would be like the darnel in the furnace, life without meaning, which is good for nothing.

• Parable and Allegory. There is the parable. There is the allegory. There is the mixture of both which is the more common form. Generally, everything in the parable is a call. In the Gospel of today, we have the example of an allegory. An allegory is a story which a person tells, but when she is telling it, she does not think about the elements of the story, but about the theme which has to be clarified. In reading an allegory it is not necessary first to look at the story as a whole, because in an allegory the story is not constructed around a central point which later serves as a comparison, but rather each element has its own independent function, starting from the sense which it receives. It is a question of discovering what each element of the two stories tries to tell us about the Kingdom, as the explanation which Jesus gave of the parable: field, good seed, darnel, enemy, harvest, reapers. Generally the parables are also allegories, a mixture of both.

Personal questions
• In the field everything is mixed up: darnel and grain. In the field of my life, what thing prevails: darnel or grain?
• Have you tried to speak with other persons to discover the sense of some parable?


Reference: Courtesy of Order of Carmelites, www.ocarm.org.


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Saint of the Day:  St. St Ignatius Loyola

Feast Day: July 31
Died: 1556
Patron Saint of : Dioceses of San Sebastián and Bilbao, Biscay & Guipúzcoa, Basque Country, Military Ordinariate of the Philippines, Society of Jesus, soldiers, Educators and Education



St Ignatius Loyola, 1600 Rubens
Ignatius of Loyola (Basque: Iñigo Loiolakoa, Spanish: Ignacio de Loyola) (1491 – July 31, 1556) was a Spanish knight from a Basque noble family, hermit, priest since 1537, and theologian, who founded the Society of Jesus (Jesuits) and was its first Superior General. Ignatius emerged as a religious leader during the Counter-Reformation. Loyola's devotion to the Catholic Church was characterized by unquestioning obedience to the Catholic Church's authority and hierarchy.


After being seriously wounded at the Battle of Pamplona in 1521, he underwent a spiritual conversion while in recovery. De Vita Christi by Ludolph of Saxony inspired Loyola to abandon his previous military life and devote himself to labour for God, following the example of spiritual leaders such as Francis of Assisi. He experienced a vision of the Virgin Mary and the infant Jesus while at the shrine of Our Lady of Montserrat in March 1522. Thereafter he went to Manresa, where he began praying for seven hours a day, often in a nearby cave, while formulating the fundamentals of the Spiritual Exercises. In September 1523, Loyola reached the Holy Land to settle there, but was sent back to Europe by the Franciscans.

Between 1524 and 1537, Ignatius studied theology and Latin in Spain and then in Paris. In 1534, he arrived in the latter city during a period of anti-Protestant turmoil which forced John Calvin to flee France. Ignatius and a few followers bound themselves by vows of poverty, chastity, and obedience. In 1539, they formed the Society of Jesus, approved in 1540 by Pope Paul III, as well as his Spiritual Exercises approved in 1548. Loyola also composed the Constitutions of the Society. He died in July 1556, was beatified by Pope Paul V in 1609, canonized by Pope Gregory XV in 1622, and declared patron of all spiritual retreats by Pope Pius XI in 1922. Ignatius' feast day is celebrated on July 31. Ignatius is a foremost patron saint of soldiers, the Society of Jesus, the Basque Country, and the provinces of Guipúzcoa and Biscay.


Early life

Ignacio López de Loyola (sometimes erroneously called Íñigo López de Recalde) was born in the municipality of Azpeitia at the castle of Loyola in today's Basque Country of Gipuzkoa, Spain. He was baptized Íñigo, after St. Enecus (Innicus), Abbot of Oña, a mediaeval Basque name arguably meaning "My little". It is unclear when he started using Ignatius instead of his baptismal name "Íñigo" (Latin: Enecus; Basque: Eneko; Spanish: Íñigo). Ignatius did not intend to change his name but rather adopted for France and Italy a name which he believed was a simple variant of his own, and which was more acceptable among foreigners. The youngest of 13 children, Íñigo López was brought up by María de Garín, the local blacksmith's wife, after his own mother died soon after his birth. Íñigo adopted the last name "de Loyola" in reference of the Basque village of Loyola where he was born. He later became a page in the service of a relative, Juan Velázquez de Cuéllar, treasurer (contador mayor) of the kingdom of Castile.

In 1509, Íñigo took up arms for Antonio Manrique de Lara, Duke of Nájera and Viceroy of Navarre. According to Thomas Rochford, S.J., his diplomacy and leadership qualities made him a gentilhombrevery useful to the Duke. Under the Duke's leadership, he participated in many battles without injury to himself. But when the French army, supporting the Navarrese monarchy expelled in 1512, stormed Pamplona's fortress on May 20, 1521, a cannonball wounded one of his legs and broke the other. Heavily injured, Íñigo was returned to the castle. He was very concerned about the injuries on his leg and had several surgical operations, which were very painful in the days before anaesthetics.
Ignatius in knight's armor.


 During this time he read the De Vita Christi, by Ludolph of Saxony, in a Catalan edition. This work influenced his whole life. De Vita Christi is the result of forty years of work by Ludolph. It is a commentary on the life of Jesus Christ, a commentary on the Gospels borrowing extracts from the works of over sixty of the Fathers of the Church. Ludolph particularly quotes St Gregory the Great, St Basil, St Augustine and the Venerable Bede. Ludolph proposes to the reader that he place himself at the scene of the Gospel story; that he visualise the crib at the Nativity etc. etc. This is known as a method of prayer called Simple Contemplation and is the basis of the method that St. Ignatius sets out in his Spiritual Exercises.


Religious Conversion and Religious Life

During his period of convalescence in 1521, Ignatius read a series of religious texts, on the life of Jesus and on the lives of the saints; he became fired with an ambition to lead a life of self-denying labour and to emulate the heroic deeds of Francis of Assisi and other great monastics. He resolved to devote himself to the conversion of non-Christians in the Holy Land. Upon recovery, he visited the Benedictine monastery, Santa Maria de Montserrat (March 25, 1522), where he hung his military vestments before an image of the Virgin. He then traveled to the town of Manresa, Catalonia and spent several months in a cave near where he practiced rigorous asceticism. Ignatius also began seeing a series of visions in full daylight while in hospital. These repetitive visions appeared as "a form in the air near him and this form gave him much consolation because it was exceedingly beautiful ... it somehow seemed to have the shape of a serpent and had many things that shone like eyes, but were not eyes. He received much delight and consolation from gazing upon this object ... but when the object vanished he became disconsolate."  In 1523, he instituted a pilgrimage to the Holy Land on a path of self denial and sacrifice. He briefly remained from September 3 to 23 but was not permitted to stay. Twelve years later, standing before the Pope with his companions, he again proposed sending his companions as emissaries to Jerusalem.


St Ignatius Loyola 1617 Rubens
Returning to Spain, he and his companions were occupied in University of Alcalá (the present-day Complutense University of Madrid, not the newer University of Alcalá established in 1977) with the task of making disciples of women called as witnesses by the Inquisition under the direction of magistrate Alonso Mejias. Although the alumbrados [Illuminated; Illuminati; Enlightened Ones] of Spain were linked in their zeal and spirituality to the Franciscan reforms of which Cardinal de Cisneros was a promoter," the administrators of the Inquisition had mounting suspicions. These female disciples, Doña Leo, Doña Maria, and Doña Beatriz were so hysterically zealous that "one fell senseless, another sometimes rolled about on the ground, another had been seen in the grip of convulsions or shuddering and sweating in anguish." This suspicious activity had taken place while Ignatius and his companions were regularly preaching in public. Because of his "street-corner perorations" being identified "with the activities of the alumbrados," Ignatius was naturally singled out for inspection as one of these visionaries; however he was later released. After these adventurous activities, he studied at the ascetic Collège de Montaigu of the University of Paris, where he remained over seven years. In later life, he was often called "Master Ignatius". This title was due to his taking a master's degree from the before-mentioned university at the age of forty-three.

By 1534 he had gathered six key companions, all of whom he met as fellow students at the University— Francis Xavier, Alfonso Salmeron, Diego Laynez, and Nicholas Bobadilla, all Spanish; Peter Faber, a Frenchman; and Simão Rodrigues of Portugal. Later he was joined by Francisco de Borja, a member of the House of Borgia who was the main aide of Emperor Charles V, and other nobles. "On the morning of the 15th of August, 1534, in the crypt of the Church of Our Lady of the Martyrs, at Montmartre, Loyola and his six companions, of whom only one was a priest, met and took upon themselves the solemn vows of their lifelong work." Ignatius of Loyola was the main creator and initial Superior General of the Society of Jesus, a religious organization of the Catholic Church whose members, known as Jesuits, served the Pope as missionaries. He is remembered as a talented spiritual director. He was very vigorous in opposing the Protestant Reformation and promoting the following Counter-Reformation. He was beatified and then canonized and received the title of Saint on March 12, 1622. He is the patron saint of the provinces of Guipuscoa and Biscay along with the Society of Jesus. Ignatius Loyola wrote Spiritual Exercises, a simple 200-page set of meditations, prayers, and various other mental exercises, from 1522 to 1524. The exercises of the book were designed to be carried out over a period of 28–30 days.

Father General of the Jesuits

Ignatius was chosen as the first Superior General of his religious order, invested with the title of Father General by the Jesuits. He sent his companions as missionaries around Europe to create schools, colleges, and seminaries. Juan de Vega, the ambassador of Charles V at Rome had met Ignatius there. Esteeming him and the Jesuits, when Vega was appointed Viceroy of Sicily he brought Jesuits with him. A Jesuit college was opened at Messina; success was marked, and its rules and methods were afterwards copied in other colleges. In 1548 Spiritual Exercises was finally printed, and he was briefly brought before the Roman Inquisition, but was released. Ignatius wrote the Jesuit Constitutions, adopted in 1540, which created a monarchical organization and stressed absolute self-abnegation and obedience to Pope and superiors (perinde ac cadaver, "well-disciplined like a corpse" as Ignatius put it). His main principle became the Jesuit motto: Ad maiorem Dei gloriam ("for the greater glory of God"). The Jesuits were a major factor in the Counter-Reformation. During 1553-1555, Ignatius dictated his life's story to his secretary, Father Gonçalves da Câmara. This autobiography is a valuable key for the understanding of his Spiritual Exercises. It was kept in the archives for about 150 years, until the Bollandists published the text in Acta Sanctorum. A critical edition exists in Vol. I (1943) of the Fontes Narrativi of the series Monumenta Historica Societatis Iesu. He died in Rome on July 31, 1556 as a result of the Roman Fever, a severe case of malaria that recurred in Rome, Italy at different points in history.

Canonization and legacy

Ignatius was beatified by Pope Paul V on July 27, 1609 and canonized by Pope Gregory XV on March 13, 1622. His feast day is celebrated annually on July 31, the day he died. Saint Ignatius is venerated as the patron saint of Catholic soldiers, the Military Ordinariate of the Philippines, the Basque country and various towns and cities in his native region. Of the institutions dedicated to Saint Ignatius, one of the most famous is the Basilica of St Ignatius Loyola, built next to the house where he was born in Azpeitia, the Basque Country. The house itself, now a museum, is incorporated into the basilica complex. His legacy includes many Jesuit schools and educational institutions worldwide. In the United States alone there are 28 Jesuit colleges and universities and more than 50 secondary schools.


References: Courtesy of the Catholic Online, catholic.org and Courtesy of Wikipedia, wikipedia.org


  • John Hungerford Pollen (1913). "St._Ignatius_Loyola". Catholic Encyclopedia. New York: Robert Appleton Company.
  • Loyola, (St.) Ignatius (1964). The Spiritual Exercises of St. Ignatius. Anthony Mottola. Garden City: Doubleday. ISBN 978-0-385-02436-5.
  • Loyola, (St.) Ignatius (1900). Joseph O'Conner. ed. The Autobiography of St. Ignatius. New York: Benziger Brothers. OCLC 1360267.
  • Loyola, (St.) Ignatius (1992). John Olin. ed. The Autobiography of St. Ignatius Loyola, with Related Documents. New York: Fordham University Press. ISBN 0-8232-1480-X.
  • Foss, Michael (1969). The Founding of the Jesuits, 1540. Turning Points in History Series. London: Hamilton. ISBN 0-241-01513-8.



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Today's Snippet:  Jesuits - Society of Jesus

Allegory of the Jesuits' Missionary Work (detail)
1691-94 Pozzo
Fresco
Sant'Ignazio, Rome
The Society of Jesus (Latin: Societas Iesu, S.J., SJ, or SI) is a Christian male religious order that follows the teachings of the Roman Catholic Church. The members are called Jesuits and are also known colloquially as "God's Marines"[2] and as "The Company", these being references to founder Ignatius of Loyola's military background and members' willingness to accept orders anywhere in the world and live in extreme conditions. The society is engaged in evangelization and apostolic ministry in 112 nations on six continents. The society's founding principles are contained in the document Formula of the Institute, written by Ignatius of Loyola. Jesuits are known for their work in education (founding schools, colleges, universities and seminaries), intellectual research, and cultural pursuits, and for their missionary efforts. Jesuits also give retreats, minister in hospitals and parishes and promote social justice and ecumenical dialogue.

Ignatius founded the society after being wounded in battle and experiencing a religious conversion. He composed the Spiritual Exercises to help others follow the teachings of Jesus Christ. In 1534, Ignatius and six other young men, including St. Francis Xavier and Bl. Pierre Favre, gathered and professed vows of poverty, chastity, and later obedience, including a special vow of obedience to the Pope. Rule 13 of Ignatius' Rules for Thinking with the Church said: "That we may be altogether of the same mind and in conformity[...], if [the Church] shall have defined anything to be black which to our eyes appears to be white, we ought in like manner to pronounce it to be black." Ignatius' plan of the order's organization was approved by Pope Paul III in 1540 by the bull containing the Formula of the Institute. The opening lines of this founding document would declare that the Society of Jesus was founded to "strive especially for the propagation and defense of the faith and progress of souls in Christian life and doctrine." The Society participated in the Counter-Reformation and later in the implementation of the Second Vatican Council in the Catholic Church.

The Society of Jesus is consecrated under the patronage of Madonna Della Strada, a title of the Blessed Virgin Mary, and it is led by a Superior General, currently Adolfo Nicolás. The headquarters of the society, its General Curia, is in Rome. The historic curia of St Ignatius is now part of the Collegio del Gesù attached to the Church of the Gesù, the Jesuit Mother Church.

Statistics

The Jesuits today form the largest single religious order of priests and brothers in the Catholic Church, although they are surpassed by the Franciscan family of first orders Order of Friars Minor (OFM), OFM Capuchins, and Conventuals. As of 1 January 2007, Jesuits numbered 19,216: 13,491 clerks regular (priests), 3,049 scholastics (students to become priests), 1,810 brothers (not priests) and 866 novices. Members serve in 112 nations on six continents with the largest number in India and USA. Their average age was 57.3 years: 63.4 years for priests, 29.9 years for scholastics. and 65.5 years for brothers. The Society is divided into 91 Provinces with 12 dependent Regions: three in Africa, four in the Americas and five in Asia and Oceania. Altogether, they constitute 10 administrative units. (Assistancies).

The current Superior General of the Jesuits is Spanish: Adolfo Nicolás. The Society is characterized by its ministries in the fields of missionary work, human rights, social justice and, most notably, higher education. It operates colleges and universities in various countries around the world and is particularly active in the Philippines and India. In the United States alone, it maintains over 50 colleges, universities and high schools. A typical conception of the mission of a Jesuit school will often contain such concepts as proposing Christ as the model of human life, the pursuit of excellence in teaching and learning and lifelong spiritual and intellectual growth.


Formula of the Institute of the Society of Jesus

Ignatius laid out his original vision for the new order in the Formula of the Institute of the Society of Jesus, which is "the fundamental charter of the order, of which all subsequent documents were elaborations and to which they had to conform." He ensured that his formula was contained in two papal bulls signed by Pope Paul III in 1540 and by Pope Julius III in 1550. The formula expressed the nature, spirituality, community life and apostolate of the new religious order. Its famous opening statement echoed Ignatius' military background:
"Whoever desires to serve as a soldier of God beneath the banner of the Cross in our Society, which we desire to be designated by the Name of Jesus, and to serve the Lord alone and the Church, his spouse, under the Roman Pontiff, the Vicar of Christ on earth, should, after a solemn vow of perpetual chastity, poverty and obedience, keep what follows in mind. He is a member of a Society founded chiefly for this purpose: to strive especially for the defence and propagation of the faith and for the progress of souls in Christian life and doctrine, by means of public preaching, lectures and any other ministration whatsoever of the Word of God, and further by means of retreats, the education of children and unlettered persons in Christianity, and the spiritual consolation of Christ's faithful through hearing confessions and administering the other sacraments. Moreover, he should show himself ready to reconcile the estranged, compassionately assist and serve those who are in prisons or hospitals, and indeed, to perform any other works of charity, according to what will seem expedient for the glory of God and the common good".

History

On 15 August 1534, Ignatius of Loyola (born Íñigo López de Loyola), a Spaniard of Basque origin, and six other students at the University of Paris—Francisco Xavier from Navarre (modern Spain), Alfonso Salmeron, Diego Laínez, Nicolás Bobadilla from Spain, Peter Faber from Savoy, and Simão Rodrigues from Portugal—met in Montmartre outside Paris, in a crypt beneath the church of Saint Denis, now Saint Pierre de Montmartre. They called themselves the Company of Jesus, and also Amigos En El Señor or "Friends in the Lord", because they felt "they were placed together by Christ." The name had echoes of the military (as in an infantry "company"), as well as of discipleship (the "companions" of Jesus). The word "company" comes ultimately from Latin, cum + pane = "with bread", or a group that shares meals.

In 1537, they traveled to Italy to seek papal approval for their order. Pope Paul III gave them a commendation, and permitted them to be ordained priests. These initial steps led to the founding of what would be called the Society of Jesus later in 1540. The term societas in Latin is derived from socius, a partner or comrade. They were ordained at Venice by the bishop of Arbe (24 June). They devoted themselves to preaching and charitable work in Italy, as the Italian War of 1535-1538 renewed between Charles V, Holy Roman Emperor, Venice, the pope and the Ottoman Empire rendered any journey to Jerusalem impossible. They presented the project to the Pope. After months of dispute, a congregation of cardinals reported favorably upon the Constitution presented, and Paul III confirmed the order through the bull Regimini militantis ecclesiae ("To the Government of the Church Militant"), on 27 September 1540, but limited the number of its members to sixty. This is the founding document of the Jesuits as an official Catholic religious order. This limitation was removed through the bull Injunctum nobis (14 March 1543). Ignatius was chosen as the first superior-general. He sent his companions as missionaries around Europe to create schools, colleges, and seminaries.

In fulfilling the mission of the Formula of the Institute of the Society, the first Jesuits concentrated on a few key activities. First, they founded schools throughout Europe. Jesuit teachers were rigorously trained in both classical studies and theology, and their schools reflected this. Second, they sent out missionaries across the globe to evangelize those peoples who had not yet heard the Gospel, founding missions in widely diverse regions, such as modern-day Paraguay, Japan, Ontario, and Ethiopia. Finally, though not initially formed for the purpose, they aimed to stop Protestantism from spreading and to preserve communion with Rome and the successor of Peter. The zeal of the Jesuits overcame the drift toward Protestantism in Poland-Lithuania and southern Germany.

Ignatius wrote the Jesuit Constitutions, adopted in 1554, which created a tightly centralized organization and stressed total abnegation and obedience to the Pope and their religious superiors (perinde ac cadaver, "[well-disciplined] like a corpse" as Ignatius put it). His main principle became the unofficial Jesuit motto: Ad Maiorem Dei Gloriam ("For the greater glory of God"). This phrase is designed to reflect the idea that any work that is not evil can be meritorious for the spiritual life if it is performed with this intention, even things considered normally indifferent. The Society of Jesus is classified among institutes as a mendicant order of clerks regular, that is, a body of priests organized for apostolic work, following a religious rule, and relying on alms, or donations, for support. The term "Jesuit" (of 15th-century origin, meaning one who used too frequently or appropriated the name of Jesus), was first applied to the Society in reproach (1544–52). It was never used by its founder, though members and friends of the Society in time appropriated the name in its positive meaning.

Early works

The Jesuits were founded just before the Counter-Reformation (or at least before the date those historians with a classical view of the counter reformation hold to be the beginning of the Counter-Reformation), a movement whose purpose was to reform the Catholic Church from within and to counter the Protestant Reformers, whose teachings were spreading throughout Catholic Europe. As part of their service to the Roman Church, the Jesuits encouraged people to continue their obedience to scripture as interpreted by Catholic doctrine. Ignatius is known to have written: "...: I will believe that the white that I see is black if the hierarchical Church so defines it."
 

Ignatius and the early Jesuits did recognize, though, that the hierarchical Church was in dire need of reform. Some of their greatest struggles were against corruption, venality, and spiritual lassitude within the Roman Catholic Church. Ignatius's insistence on an extremely high level of academic preparation for ministry, for instance, was a deliberate response to the relatively poor education of much of the clergy of his time. The Jesuit vow against "ambitioning prelacies" was a deliberate effort to prevent greed for money or power invading Jesuit circles. As a result, in spite of their loyalty, Ignatius and his successors often tangled with the pope and the Roman Curia. Over the 450 years since its founding, the Society has both been called the papal "elite troops" and been forced into suppression.

St. Ignatius and the Jesuits who followed him believed that the reform of the Church had to begin with the conversion of an individual's heart. One of the main tools the Jesuits have used to bring about this conversion has been the Ignatian retreat, called the Spiritual Exercises. During a four-week period of silence, individuals undergo a series of directed meditations on the life of Christ. During this period, they meet regularly with a spiritual director, who helps them understand whatever call or message God has offered in their meditations.
The retreat follows a "Purgative-Illuminative-Unitive" pattern in the tradition of the spirituality of John Cassian and the Desert Fathers. Ignatius' innovation was to make this style of contemplative mysticism available to all people in active life. Further, he used it as a means of rebuilding the spiritual life of the Church. The Exercises became both the basis for the training of Jesuits and one of the essential ministries of the order: giving the exercises to others in what became known as "retreats".

The Jesuits’ contributions to the late Renaissance were significant in their roles both as a missionary order and as the first religious order to operate colleges and universities as a principal and distinct ministry. By the time of Ignatius' death in 1556, the Jesuits were already operating a network of 74 colleges on three continents. A precursor to liberal education, the Jesuit plan of studies incorporated the Classical teachings of Renaissance humanism into the Scholastic structure of Catholic thought.

In addition to teaching faith, the Ratio Studiorum emphasized the study of Latin, Greek, classical literature, poetry, and philosophy as well as non-European languages, sciences and the arts. Furthermore, Jesuit schools encouraged the study of vernacular literature and rhetoric, and thereby became important centers for the training of lawyers and public officials. The Jesuit schools played an important part in winning back to Catholicism a number of European countries which had for a time been predominantly Protestant, notably Poland and Lithuania. Today, Jesuit colleges and universities are located in over one hundred nations around the world. Under the notion that God can be encountered through created things and especially art, they encouraged the use of ceremony and decoration in Catholic ritual and devotion. Perhaps as a result of this appreciation for art, coupled with their spiritual practice of "finding God in all things", many early Jesuits distinguished themselves in the visual and performing arts as well as in music. Jesuit priests often acted as confessors to kings during the Early Modern Period. They were an important force in the Counter-Reformation and in the Catholic missions, in part because their relatively loose structure (without the requirements of living in community, saying the divine office together, etc.) allowed them to be flexible to meet the needs of the people at the time.

Early missions in Japan resulted in the government granting the Jesuits the feudal fiefdom of Nagasaki in 1580. However, this was removed in 1587 due to fears over their growing influence. Francis Xavier, one of the original companions of Loyola, arrived in Goa, in Western India, in 1541 to consider evangelical service in the Indies. In a 1545 letter to John III of Portugal, he requested an Inquisition to be installed in Goa (see Goa Inquisition). He died in China after a decade of evangelism in Southern India. Two Jesuit missionaries, Johann Grueber and Albert Dorville, reached Lhasa in Tibet in 1661.

Jesuit missions in America were very controversial in Europe, especially in Spain and Portugal where they were seen as interfering with the proper colonial enterprises of the royal governments. The Jesuits were often the only force standing between the Native Americans and slavery. Together throughout South America but especially in present-day Brazil and Paraguay, they formed Christian Native American city-states, called "reductions" (Spanish Reducciones, Portuguese Reduções). These were societies set up according to an idealized theocratic model. It is partly because the Jesuits, such as Antonio Ruiz de Montoya, protected the natives (whom certain Spanish and Portuguese colonizers wanted to enslave) that the Society of Jesus was suppressed. Jesuit priests such as Manuel da Nóbrega and José de Anchieta founded several towns in Brazil in the 16th century, including São Paulo and Rio de Janeiro, and were very influential in the pacification, religious conversion and education of Indian nations.

Jesuit scholars working in foreign missions were very important in studying their languages and strove to produce Latinized grammars and dictionaries. This was done, for instance, for Japanese (see Nippo jisho also known as Vocabvlario da Lingoa de Iapam, (Vocabulary of the Japanese Language) a Japanese–Portuguese dictionary written 1603), Vietnamese (French Jesuit missionary Alexandre de Rhodes formalized the Vietnamese alphabet in use today with his 1651 Vietnamese–Portuguese–Latin dictionary Dictionarium Annamiticum Lusitanum et Latinum) and Tupi (the main language of Brazil). Jean François Pons in the 1740s pioneered the study of Sanskrit in the West.

Under Portuguese royal patronage, the order thrived in Goa and until 1759 successfully expanded its activities to education and healthcare. In 1594 they founded the first Roman-style academic institution in the East, St. Paul Jesuit College in Macau. Founded by Alessandro Valignano, it had a great influence on the learning of Eastern languages (Chinese and Japanese) and culture by missionary Jesuits, becoming home to the first western sinologists such as Matteo Ricci. On 17 December 1759, the Marquis of Pombal, Secretary of State in Portugal, expelled the Jesuits from Portugal and Portuguese possessions overseas.

Jesuit missionaries were active among indigenous peoples in New France in North America. Many of them compiled dictionaries or glossaries of the First Nations and Native American languages which they learned. For instance, Jacques Gravier, vicar general of the Illinois Mission in the Mississippi River valley, compiled the most extensive Kaskaskia Illinois–French dictionary among works of the missionaries before his death in 1708.

Jesuit activity in China



"Life and works of Confucius, by Prospero Intorcetta, 1687.
The Jesuits first entered China through Macau where they founded the University of Macau, the oldest Western style University in Asia. The Jesuit China missions of the 16th and 17th centuries introduced Western science and astronomy, then undergoing its own revolution, to China. The scientific revolution brought by the Jesuits coincided with a time when scientific innovation had declined in China: [The Jesuits] made efforts to translate western mathematical and astronomical works into Chinese and aroused the interest of Chinese scholars in these sciences. They made very extensive astronomical observation and carried out the first modern cartographic work in China. They also learned to appreciate the scientific achievements of this ancient culture and made them known in Europe. Through their correspondence European scientists first learned about the Chinese science and culture. Conversely, the Jesuits were very active in transmitting Chinese knowledge and philosophy to Europe. Confucius's works were translated into European languages through the agency of Jesuit scholars stationed in China (Which is why Kǒng Fūzǐ is known in the West under his Latinized name to this day. Matteo Ricci started to report on the thoughts of Confucius, and father Prospero Intorcetta published the life and works of Confucius into Latin in 1687. It is thought that such works had considerable importance on European thinkers of the period, particularly among the Deists and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius into Christianity.

Jesuit activity in Canada

With the discovery and colonization of New France during the 17th century, the Society of Jesus and the Jesuits played an active role in Canada. When Samuel de Champlain was placing the foundations of the French colony at Quebec, he realized that this land was inhabited by native tribes that possessed their own languages, customs and traditions. These natives that inhabited modern day Ontario, Quebec, and country around Lake Simcoe and Georgian Bay were the Montagnais, the Algonquins and the Huron.[20] Champlain was a Christian man who felt that the soul was the only thing that mattered on earth and that the souls of these Montagnais, Algonquin, and Huron must be saved. As a result, in 1614 Champlain invited the Recollects from France to spread the word of the true God, to convert the native inhabitants, and to save their souls from eternal damnation in New France. However, in 1624 the French Recollects realized that the magnitude of their task was too much to bear alone and that they would need more missionary bodies. The Recollects sent a delegate to France to invite the Society of Jesus to help them with their mission. The invitation was accepted and Jesuits, Jean de Brebeuf, Ennemond Masse and Charles Lalemant arrived in Quebec in 1625.




Father Jacques Marquette with Indians.
The Jesuits became involved in the Huron mission in 1626 and lived among the Huron peoples. Father Brebeuf learned the native language and created the first Huron language dictionary. Due to outside conflicts, though, the Jesuits were forced to leave all of New France and their efforts as Quebec was captured by the Kirke brothers under the English flag. Yet, in 1632 Quebec was returned to the French under the Treaty of Saint Germain-en-Laye and the Jesuits were back in Huronia by 1634.



In 1639 Jesuit Jerome Lalemant decided that the missionaries in Huronia needed a local residence so they could relax, reflect, and conduct activities. As a result, Sainte-Marie among the Hurons was established. The Sainte-Marie expanded into a small community and acted as a living replica of European society. The Sainte-Marie became the headquarters of the Jesuits and is now an important part of Canadian history. Throughout most of the 1640s the Jesuits were having a tremendous amount of success. They established 5 chapels in Huronia and baptized over one thousand Huron natives. However, as the Jesuits began to expand westward they encountered more and more Iroquois natives (Huron rivals). With the Iroquois growing jealous of the Hurons’ wealth and fur trade system they began to attack Huron villages in 1648. The Iroquois killed missionaries, burned villages and scattered many of the Huron natives. Both Father Jean de Brebeuf and Gabriel Lalemant were killed in the Iroquois series of raids. It was said that the two men had died as martyrs of the Roman Catholic Church and that their bones would be holy relics. With the knowledge of the invading Iroquois, Father Paul Ragueneau burned down Sainte-Marie instead of allowing the Iroquois get the satisfaction of destroying it. By late June 1649, the French and some Christian Hurons built Sainte-Marie II on Christian Island (Isle de Saint-Joseph). However, the small Sainte-Marie II was facing starvation, lack of supplies and constant threats of Iroquois attack. Sainte-Marie II was abandoned in June 1650 as the remaining Hurons and Jesuits departed for Quebec and Ottawa. With all this destruction the Huron began to claim that the Jesuits were sorcerers sent to their homeland to kill. They would blame the outbreak of disease on the Jesuits, claiming that they were casting spells from their books. With the outbreak of disease, many people began to mistrust the Jesuits and suspect them of witchcraft. As a result of the Iroquois raids and disease, many missionaries, traders, and soldiers were killed or captured. The Huron tribe ceased to exist.


After the collapse of the Huron tribe, the Jesuits were to undertake the task of converting the Iroquois natives themselves. In 1642, previous Jesuits attempted to convert the Iroquois but had little success. The Jesuits risked their own lives and well being for the sake of this Iroquois mission. In 1653 the Iroquois nation had a fall out with the Dutch. They then signed a peace treaty with the French and a mission was established. The Iroquois took the treaty very lightly and soon turned on the French again. In 1658, the Jesuits were having very little success and were under constant threat of being tortured or killed. The Jesuits continued to struggle with the Iroquois until 1687 when they abandoned their permanent posts in the Iroquois homeland.


By 1700 Jesuits began to only maintain their old posts instead of trying to establish new ones beyond Quebec, Montreal and Ottawa. During the Seven Years War, Quebec fell to the English in 1759 and New France was under British control. The English barred the immigration of more Jesuits to New France. By 1763 there were only twenty-one Jesuits that were still stationed in New France. By 1773 only eleven Jesuits remained. During the same year the English crown laid claim to its property in Canada and declared that the Society of Jesus in New France was dissolved.


Suppression and restoration

The Suppression of the Jesuits in Portugal, France, the Two Sicilies, Parma and the Spanish Empire by 1767 was troubling to the Society's defender, Pope Clement XIII. A decree signed under secular pressure by Pope Clement XIV in July 1773 suppressed the Order. The suppression was carried out in all countries except Prussia and Russia, where Catherine the Great had forbidden the papal decree to be executed. Because millions of Catholics (including many Jesuits) lived in the Polish provinces recently annexed by the Kingdom of Prussia and the Russian Empire, the Society was able to maintain its existence and carry on its work all through the period of suppression. Subsequently, Pope Pius VI would grant formal permission for the continuation of the Society in Russia and Poland. Based on that permission, Pole Stanislaus Czerniewicz was elected superior of the Society in 1782. Pope Pius VII during his captivity in France, had resolved to restore the Jesuits universally; and after his return to Rome he did so with little delay: on 7 August 1814, by the bull Sollicitudo omnium ecclesiarum, he reversed the suppression of the Order and therewith, the then Superior in Russia, another Pole, Thaddeus Brzozowski, who had been elected in 1805, acquired universal jurisdiction.

The period following the Restoration of the Jesuits in 1814 was marked by tremendous growth, as evidenced by the large number of Jesuit colleges and universities established in the 19th century. In the United States, 22 of the Society's 28 universities were founded or taken over by the Jesuits during this time. Some claim that the experience of suppression served to heighten orthodoxy among the Jesuits upon restoration. While this claim is debatable, Jesuits were generally supportive of Papal authority within the Church, and some members were associated with the Ultramontanist movement and the declaration of Papal Infallibility in 1870.

Jesuits rescue efforts during the Holocaust

Twelve Jesuit priests have been formally recognized by Yad Vashem, the Holocaust Martyrs' and Heroes' Remembrance Authority in Jerusalem, for risking their lives to save Jews during the Holocaust of World War II: Roger Braun (1910–1981) of France; Pierre Chaillet (1900–1972) of France; Jean-Baptist De Coster (1896–1968) of Belgium; Jean Fleury (1905–1982) of France; Emile Gessler (1891–1958) of Belgium; Jean-Baptiste Janssens (1889–1964) of Belgium; Alphonse Lambrette (1884–1970) of Belgium; Emile Planckaert (b. 1906–2006) of France; Jacob Raile (1894–1949) of Hungary; Henri Revol (1904–1992) of France; Adam Sztark (1907–1942) of Poland; and Henri Van Oostayen (1906–1945) of Belgium.

Several other Jesuits are known to have rescued or given refuge to Jews during that period. A plaque commemorating the 152 Jesuit priests who gave of their lives during the Holocaust was installed at Rockhurst University, a Jesuit university, in Kansas City, Missouri, United States, in April 2007, the first such plaque in the world. The Nazi regime considered the Jesuits one of their most dangerous enemies. According to John Pollard, the Jesuit's "ethos represented the most intransigent opposition to the philosophy of Nazism."[62] A Jesuit college in the city of Innsbruck served as a center for anti-Nazi resistance and was closed down by the Nazis in 1938. Jesuits were a target for Gestapo prosecution and many Jesuit priests were deportated to concentration camps.

The 20th century witnessed both aspects of growth and decline. Following a trend within the Catholic priesthood at large, Jesuit numbers peaked in the 1950s and have declined steadily since. Meanwhile the number of Jesuit institutions has grown considerably, due in large part to a late 20th century focus on the establishment of Jesuit secondary schools in inner-city areas and an increase in lay association with the order. Among the notable Jesuits of the 20th century, John Courtney Murray, was called one of the "architects of the Second Vatican Council" and drafted what eventually became the council's endorsement of religious freedom, Dignitatis Humanae Personae.

Famous Jesuits

Notable Jesuits include missionaries, educators, scientists, artists and philosophers. Among many distinguished early Jesuits was St. Francis Xavier, a missionary to Asia who converted more people to Catholicism than anyone before. José de Anchieta and Manuel da Nóbrega, founders of the city of São Paulo, Brazil, were also Jesuit priests. Another famous Jesuit was St. Jean de Brebeuf, a French missionary who was martyred in what was once New France (now Quebec) in Canada during the 17th century. Eusebio Kino is renowned in the southwestern United States and northern Mexico (an area then called the Pimeria Alta). He founded numerous missions and served as the peace bringer between the tribes and the government of New Spain. One other very famous Jesuit was Gerard Manley Hopkins, the famous poet. On 10 April 1912, the Rev. Francis Browne, a Jesuit priest, sailed the first leg of the Titanic’smaiden voyage, between Southampton, England, Queenstown (now Cobh), Ireland—taking a series of black-and-white photos of life on board the luxury liner. He had planned to stay on the ship to New York but was ordered by his superior to return home instead.

Jesuit Educational Institutions

Although the work of the Jesuits today embraces a wide variety of apostolates, ministries, and civil occupations, they are probably most well known for their educational work. Since the inception of the order, Jesuits have been teachers. Today, there are Jesuit-run universities, colleges, high schools and middle or elementary schools in dozens of countries. Jesuits also serve on the faculties of both Catholic and secular schools as well.

Jesuit colleges and universities

Boston College is the home to one of the world's largest Jesuit communities

In the United States, the 28 Jesuit colleges and universities are located in 19 states across the country.
Jesuit universities include:





  • Saint Joseph's University
  • Georgetown University
  • Boston College
  • Fordham University
  • Loyola University Maryland
  • Loyola University Chicago
  • Marquette University
  • Saint Louis University
  • Loyola Marymount University
  • University of Scranton
  • Regis University
  • St. Peter's College
  • Canisius College
  • College of the Holy Cross





  • Creighton University
  • Fairfield University
  • Gonzaga University
  • John Carroll University
  • Le Moyne College
  • Loyola University New Orleans
  • Rockhurst University
  • Santa Clara University
  • Seattle University
  • Spring Hill College
  • University of Detroit Mercy
  • University of San Francisco
  • Wheeling Jesuit University
  • Xavier University

Publications

Jesuits are also known for their involvement in publications. La Civiltà Cattolica, a periodical produced in Rome by the Jesuits, has often been used as a semi-official platform for popes and Vatican officials to float ideas for discussion or hint at future statements or positions. In the United States, America magazine has long had a prominent place in intellectual Catholic circles, and the Jesuits produce Company, a periodical specifically about Jesuit activities. Most Jesuit colleges and universities have their own presses which produce a variety of books, book series, textbooks and academic publications as well. Ignatius Press, staffed by Jesuits, is an independent publisher of Catholic books, most of which are of the popular academic or lay-intellectual variety. In Australia, the Jesuits produce a number of magazines, including Eureka Street, Madonna, Australian Catholics, and Province Express.



References:  Courtesy of Wikipedia, wikipedia.org



    Monday, July 30, 2012

    Monday, July 30, 2012 Litany Lane Blog: Parable, Matthew 13:31-35, St Peter Chrisologus, Ravenna Italy



    Monday, July 30, 2012
    Parable, Matthew 13:31-35, St Peter Chrisologus, Ravenna Italy

    Good Day Bloggers! 
    Wishing everyone a Blessed Week! 

    P.U.S.H. (Pray Until Something Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7..

    We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift knowledge and free will as well, make the most of it. Life on earth is a stepping to our eternal home in Heaven. Its your choice whether to rise towards eternal light or lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to Heaven is our Soul, our Spirit...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...

    "Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012


    Today's Word:  parable  par·a·ble  [par-uh-buhl]]


    Origin:  1275–1325; Middle English parabil  < Late Latin parabola  comparison, parable, word < Greek parabolḗ  comparison, equivalent to para- para-  + bolḗ  a throwing

    noun
    1. a short allegorical story designed to illustrate or teach some truth, religious principle, or moral lesson.
    2. a statement or comment that conveys a meaning indirectly by the use of comparison, analogy, or the like.

    Today's Gospel Reading - Matthew 13: 31-35


    Gospel  - Matthew 13,31-35
    Parable Workers in the Vineyard
    Jesus put another parable before them, 'The kingdom of Heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the biggest of shrubs and becomes a tree, so that the birds of the air can come and shelter in its branches.' He told them another parable, 'The kingdom of Heaven is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.' In all this Jesus spoke to the crowds in parables; indeed, he would never speak to them except in parables. This was to fulfil what was spoken by the prophet: I will speak to you in parables, unfold what has been hidden since the foundation of the world.

    Reflection
    • We are meditating on the Discourse of the Parables, the objective of which is that of revealing, by means of comparisons, the mystery of the Kingdom of God present in the life of the people. Today’s Gospel presents to us two brief parables, the mustard seed and the yeast. In these Jesus tells two stories taken from daily life, which will serve as terms of comparison to help the people to discover the mystery of the Kingdom. When meditating these two stories it is not necessary to try to discover what each element of the stories want to tell us about the Kingdom. First of all, one must look at the story itself, as a whole and try to discover which is the central point around which the story was constructed. This central point will serve as a means of comparison to reveal the Kingdom of God. Let us try to discover which is the central point of the two parables.

    •Matthew 13,31-32: The parable of the mustard seed. Jesus says: “The Kingdom of Heaven is like a mustard seed” and then immediately he tells the story: a mustard seed which is very small is cast into the ground; being very small, it grows and becomes larger than other plants and attracts the birds which come and build their nests on it. Jesus does not explain the story. Here applies what he said on another occasion: “Anyone who has ears to hear, let him hear!” That is, “It is this. You have heard, and so now try to understand!” It is up to us to discover what the story reveals to us about the Kingdom of God present in our life. Thus, by means of this story of the mustard seed, Jesus urges us to have fantasy, because each one of us understands something about the seed. Jesus expects that the persons, all of us, begin to share that which each one has discovered. Now, I share three points that I have discovered on the Kingdom, beginning with this parable: (a) Jesus says: "The Kingdom of Heaven is like a mustard seed”. The Kingdom is not something abstract, it is not an idea. It is a presence in our midst (Lk 17,21). How is this presence? It is like the mustard seed: a very small presence, humble, which can hardly be seen. It is about Jesus, a poor carpenter, who goes through Galilee, speaking about the Kingdom to the people of the towns. The Kingdom of God does not follow the criteria of the great of the world. It has a different way of thinking and of proceeding. (b) The prophecy evokes a prophecy of Ezekiel, in which it is said that God will take a small twig of the cedar and will plant it on the mountain of Israel. This small twig of cedar “will bring forth branches and will bear fruit and will become a magnificent cedar. Under it all the birds will live, every kind of birds will rest under it. All the trees of the forest will know that I am the Lord, who humiliated the tall tree and exalted the low one; I dry the green tree and make the dry tree come to life. I the Lord have spoken and I will do it” (Ez 17,22-23). (c) The mustard seed, even if very small, grows and gives hope. Like the mustard seed, in the same way the Kingdom has an interior force and it grows. How does it grow? It grows through the preaching of Jesus and of the disciples in the towns of Galilee. It grows up until today, through the witness of the community and becomes good news of God which radiates light and attracts persons. The person, who gets close to the community, feels welcomed, accepted, at home, and builds in it her nest, her dwelling. Finally, the parable leaves in the air a question: who are the birds? The question will receive an answer later, in the Gospel. The text suggests that it is a question of the pagans who will be able to enter into the Kingdom (Mt15,21-28).

    • Matthew 13,33: The parable of the yeast. The story of the second parable is the following: A woman took a bit of yeast and mixed it with three measures of flour, till it is leavened all through. Once again, Jesus does not explain, he only says: “The Kingdom of Heaven is like the yeast...” Like in the first parable, it is up to us to discover the significance which this has for us today. The following are some points which I have discovered and which have made me think: (a) What grows is not the yeast, but the dough. (b) It is a question of something of a house, well known to a woman in her house. (c) The yeast is mixed up with the pure dough of flour, and contains something fermented. (d) The objective is to have all the dough fermented, and not only one part. (e) The yeast is not an end in itself but serves to make the dough grow.

    • Matthew 13,34-35: Why Jesus speaks in parables. Here, at the end of the Discourse of the Parables, Matthew clarifies the reason which urged Jesus to teach the people using the form of parables. He says that it was in order that the prophecy would be fulfilled which said: "I will open the mouth to use parables; I will proclaim hidden things since the creation of the world”. In reality, the text that has been quoted is not of a prophet, but rather it is a Psalm (Ps 78,2). For the first Christians the whole of the Old Testament was a great prophecy which announced in a veiled way the coming of the Messiah and the fulfilment of the promises of God. In Mark 4,34-34, the reason which urged Jesus to teach the people by means of parables was to adapt the message to the capacity of the people. With these examples taken from the life of the people, Jesus helped the persons to discover the things of God in the life of every day. Life then became transparent. He made them perceive that what was extraordinary in God is hidden in the ordinary and common things of daily life. People understood the things of life. In the parables they received the key to open them and to find in them the signs of God. At the end of the Discourse of the Parables, in Matthew 13,52, as we shall see later, another reason will be explained why Jesus chose to teach with parables.


    4) Personal questions
    • Which point of these two parables did you like best or which struck you more? Why?
    • Which is the seed that without being aware has grown in you and in your community?


    Reference: Courtesy of Order of Carmelites, www.ocarm.org.


    Featured Item of the Day from Litany Lane




    Saint of the Day:  St. Peter Chrisologus


    Feast Day: July 30
    Died:450
    Patron Saint of : Failures, Widows, Europe Sweden


    Polycarp, Vincent of Saragossa,
    Pancras of Rome, Saint Chryslogus
    Peter Chrysologus (Greek: Ἅγιος Πέτρος ὁ Χρυσολόγος, Petros Chrysologos meaning Peter the "golden-worded") (c. 380 – c. 450)[2] was Bishop of Ravenna from about AD 433 until his death.[3] He is revered as a saint by the Roman Catholic Church and was declared a Doctor of the Church by Pope Benedict XIII in 1729.  Peter was born in Imola, where he was ordained a deacon by Cornelius, Bishop of Imola. He was made an archdeacon through the influence of Emperor Valentinian III. Pope Sixtus III appointed Peter to the See of Ravenna in about the year 433, apparently rejecting the candidate elected by the people of the city. The traditional account, as recorded in the Roman Breviary, is that Sixtus had a vision of St. Peter and St. Apollinaris, the first bishops of Rome and Ravenna respectively, who showed Sixtus a young man and said he was the next Bishop of Ravenna. When the group from Ravenna arrived, including Cornelius and his archdeacon Peter from Imola, Sixtus recognized Peter as the young man in his vision and consecrated him as a bishop.


    Known as The Doctor of Homilies, Peter was known for his short but inspired talks; he is said to have been afraid of boring his audience. After hearing his first homily as bishop, Empress Galla Placidia is said to have given him the surname Chrysologus, by which he is known. Galla Placidia was to become the patroness of many of Peter's projects. Peter spoke against the Arian and Monophysite teachings, condemning them as heresies, and explained topics such as the Apostles' Creed, John the Baptist, the Blessed Virgin Mary, and the mystery of the Incarnation, in simple and clear language. Peter advocated daily reception of Holy Communion. He urged his listeners to have confidence in the forgiveness offered through Christ.  He was a counsellor of Pope Leo I. The monophysite Eutyches appealed to Peter to intervene with the pope on his behalf after he was denounced at a synod held in Constantinople in 448. The text of Peter's letter in response to Eutyches has been preserved in the Acts of the Council of Chalcedon; in it, Peter admonishes Eutyches to accept the ruling of the synod and to give obedience to the Bishop of Rome as the successor of Saint Peter. In the eighth century Felix of Ravenna preserved 176 of his homilies.

    Death and veneration

    St Peter died in the year 450 or later, when on a visit to his birthplace. Older reference books say he died on December 2, but a more recent interpretation of the ninth-century "Liber Pontificalis Ecclesiae Ravennatis" indicated that he died on July 31. When in 1729 he was declared a Doctor of the Church, his feast day, which was not included in the Tridentine Calendar, was inserted in the Roman Catholic calendar of saints for celebration on December 4. In 1969 his feast was moved to July 30, as close as possible to the day of his death, July 31, which is occupied by the feast day of Saint Ignatius of Loyola. A contemporary portrait of St Peter Chrysologus is found in the mosaics of the Church of San Giovanni Evangelista in Ravenna, Italy, where he is depicted among the members of the eastern and western imperial family, showing his extraordinary influence.

    Church of San Giovanni Evangelista in Ravenna, Italy was built in the fifth century AD by the Roman imperial princess Galla Placidia. In the Middle Ages the Benedictines annexed to it an important monastery. In the 14th century both the church and the monastery were renovated in the Gothic style: of that intervention the portal is visible today. In 1747 the church was almost entirely stripped of its mosaics; the only remaining are two fragments of the original 5th century floor, with the first recorded Christian use of hooked crosses. Other mosaic fragments found under the bombs belong to 12th century floor and depict the crusades and the funeral of a fox. Heavily bombed during World War II, the building was later restored

    References: Courtesy of the Catholic Online, catholic.org and Courtesy of Wikipedia, wikipedia.org




    Featured Items Panel from Litany Lane





     

    Today's Snippet:  Ravenna, Italy

    Ravenna [raˈvenna]  (Romagnol: Ravêna) is the capital city of the Province of Ravenna in the Emilia-Romagna region of Italy. It was the capital city of the Western Roman Empire from 402 until that empire collapsed in 476. It then served as the capital of the Kingdom of the Ostrogoths until it was conquered in 554. Afterwards, the city formed the centre of the Byzantine Exarchate of Ravenna until the invasion of the Franks in 751, after which it became the seat of the Kingdom of the Lombards. Although an inland city, Ravenna is connected to the Adriatic Sea by the Candiano Canal. Ravenna is located in North-East of mainland Italy, between the Adriatic and the Apennines, far 75 km from the regional capital Bologna.It is the location of a UNESCO World Heritage Site.



    Ancient era

    The origins of Ravenna are uncertain. The first settlement is variously attributed to (and then has seen the co presence of) the Thessalians, the Etruscans and the Umbrians, afterwards its territory was settled also by the Senones, especially the southern countryside of the city (that wasn't part of the lagoon), the Ager Decimanus. Ravenna consisted of houses built on piles on a series of small islands in a marshy lagoon – a situation similar to Venice several centuries later. The Romans ignored it during their conquest of the Po River Delta, but later accepted it into the Roman Republic as a federated town in 89 BC. In 49 BC, it was the location where Julius Caesar gathered his forces before crossing the Rubicon. Later, after his battle against Mark Antony in 31 BC, Emperor Augustus founded the military harbor of Classe This harbor, protected at first by its own walls, was an important station of the Roman Imperial Fleet. Nowadays the city is landlocked, but Ravenna remained an important seaport on the Adriatic until the early Middle Ages. During the German campaigns, Thusnelda, widow of Arminius, and Marbod, King of the Marcomanni, were confined at Ravenna.


    Ravenna greatly prospered under Roman rule. Emperor Trajan built a 70 km (43.50 mi) long aqueduct at the beginning of the 2nd century. In AD 402, Emperor Honorius transferred the capital of the Western Roman Empire from Milan to Ravenna. The transfer was made partly for defensive purposes: Ravenna was surrounded by swamps and marshes, and was perceived to be easily defensible (although in fact the city fell to opposing forces numerous times in its history); it is also likely that the move to Ravenna was due to the city's port and good sea-borne connections to the Eastern Roman Empire. However, in 409, King Alaric I of the Visigoths simply bypassed Ravenna, and went on to sack Rome in 410 and to take Galla Placidia, daughter of Emperor Theodosius I, hostage. After many vicissitudes, Galla Placidia returned to Ravenna with her son, Emperor Valentinian III and the support of her nephew Theodosius II. Ravenna enjoyed a period of peace, during which time the Christian religion was favoured by the imperial court, and the city gained some of its most famous monuments, including the Orthodox Baptistery, the so-called Mausoleum of Galla Placidia (she was not really buried there), and San Giovanni Evangelista.


    The late 400s saw the dissolution of Roman authority in the west, and the last person to hold the title of emperor in the West was deposed in 476 by the general Odoacer. Odoacer ruled as King of Italy for 13 years, but in 489 the Eastern Emperor Zeno sent the Ostrogoth King Theodoric the Great to re-take the Italian peninsula. After losing the Battle of Verona, Odoacer retreated to Ravenna, where he withstood a siege of three years by Theodoric, until the taking of Rimini deprived Ravenna of supplies. Theodoric took Ravenna in 493, supposedly slew Odoacer with his own hands, and Ravenna became the capital of the Ostrogothic Kingdom of Italy. Theodoric, following his imperial predecessors, also built many splendid buildings in and around Ravenna, including his palace church Sant'Apollinare Nuovo, an Arian cathedral (now Santo Spirito) and Baptistery, and his own Mausoleum just outside the walls.



    The Mausoleum of Theodoric.
    Theodoric and his followers were Arian Christians, but co-existed peacefully with the Latins, who were largely Orthodox. Ravenna's Orthodox bishops carried out notable building projects, of which the sole surviving one is the Capella Arcivescovile. Theodoric allowed Roman citizens within his kingdom to be subject to Roman law and the Roman judicial system. The Goths, meanwhile, lived under their own laws and customs. In 519, when a mob had burned down the synagogues of Ravenna, Theodoric ordered the town to rebuild them at its own expense. Theodoric died in 526 and was succeeded by his young grandson Athalaric under the authority of his daughter Amalasunta, but by 535 both were dead and Theodoric's line was represented only by Amalasuntha's daughter Matasuntha. Various Ostrogothic military leaders took the kingship of Italy, but none were as successful as Theodoric had been. Meanwhile, the orthodox Christian Byzantine Emperor Justinian I, opposed both Ostrogoth rule and the Arian variety of Christianity. In 535 his general Belisarius invaded Italy and in 540 conquered Ravenna. After the conquest of Italy was completed in 554, Ravenna became the seat of Byzantine government in Italy.


    From 540 to 600, Ravenna's bishops embarked upon a notable building program of churches in Ravenna and in and around the port city of Classe. Surviving monuments include the Basilica of San Vitale and the Basilica of Sant'Apollinare in Classe, as well as the partially surviving San Michele in Africisco.


    Exarchate of Ravenna

    Justinian I, Byzantine Emperor,
    San Vitale (Ravenna)
    Following the conquests of Belisarius for the Emperor Justinian I in the 6th century, Ravenna became the seat of the Byzantine governor of Italy, the Exarch, and was known as the Exarchate of Ravenna. It was at this time that the Ravenna Cosmography was written.


    Under Byzantine rule, the archbishop of Ravenna was temporarily granted autocephaly from the Roman Church by the emperor, in 666, but this was soon revoked. Nevertheless, the archbishop of Ravenna held the second place in Italy after the pope, and played an important role in many theological controversies during this period.



    Middle Ages and Renaissance

    The Lombards, under King Liutprand, occupied Ravenna in 712, but were forced to return it to the Byzantines. However, in 751 the Lombard king, Aistulf, succeeded in conquering Ravenna, thus ending Byzantine rule in northern Italy.

    King Pepin of France attacked the Lombards under orders of Pope Stephen II. Ravenna then gradually came under the direct authority of the popes, although this was contested by the archbishops at various times. Pope Adrian I authorized Charlemagne to take away anything from Ravenna that he liked, and an unknown quantity of Roman columns, mosaics, statues, and other portable items were taken north to enrich his capital of Aachen. In 1198 Ravenna led a league of Romagna cities against the Emperor, and the Pope was able to subdue it. After the war of 1218 the Traversari family was able to impose its rule in the city, which lasted until 1240. After a short period under an Imperial vicar, Ravenna was returned to the Papal States in 1248 and again to the Traversari until, in 1275, the Da Polenta established their long-lasting seigniory.

    One of the most illustrious residents of Ravenna at this time was the exiled poet Dante. The last of the Da Polenta, Ostasio III, was ousted by the Republic of Venice in 1440, and the city was annexed to the Venetian territories. Ravenna was ruled by Venice until 1509, when the area was invaded in the course of the Italian Wars. In 1512, during the Holy League wars, Ravenna was sacked by the French. After the Venetian withdrawal, Ravenna was again ruled by legates of the Pope as part of the Papal States. The city was damaged in a tremendous flood in May 1636. Over the next 300 years, a network of canals diverted nearby rivers and drained nearby swamps, thus reducing the possibility of flooding and creating a large belt of agricultural land around the city.


    Modern age

    Mosaic of Jesus Christ,
    6th century
    Church of Sant'Apollinare,  
    Ravenna, Italy,
    Apart from another short occupation by Venice (1527–1529), Ravenna was part of the Papal States until 1796, when it was annexed to the French puppet state of the Cisalpine Republic, (Italian Republic from 1802, and Kingdom of Italy from 1805). It was returned to the Papal States in 1814. Occupied by Piedmontese troops in 1859, Ravenna and the surrounding Romagna area became part of the new unified Kingdom of Italy in 1861. Eight early Christian monuments of Ravenna are inscribed on the World Heritage List. These are:
    • Neonian Baptistery (c. 430)
    • Mausoleum of Galla Placidia (c. 430)
    • Arian Baptistry (c. 500)
    • Archiepiscopal Chapel (c. 500)
    • Basilica of Sant'Apollinare Nuovo (c. 500)
    • Mausoleum of Theodoric (520)
    • Basilica of San Vitale (548)
    • Basilica of Sant' Apollinare in Classe (549)



    The early Christian religious monuments in Ravenna are of outstanding significance by virtue of the supreme artistry of the mosaic art that they contain, and also because of the crucial evidence that they provide of artistic and religious relationships and contacts at an important period of European cultural history.

    In the reign of Augustus the port of Classis was established at Ravenna. Following the barbarian invasions of the 5th century, Honorius made it his capital. His sister, Galla Placidia, lived in Ravenna during her widowhood in the first half of the 5th century, and made it a centre of Christian art and culture. With the deposition of Romulus Augustulus in 476, Ravenna entered into a period of prosperity and influence. It was taken by Belisarius in 540 and remained the centre of Byzantine control in Italy until 752. Its subsequent history was one of decline and stagnation. After 1441 it was under Venetian and then papal rule.

    The Mausoleum of Galla Placidia, built in the second quarter of the 5th century, has a plain bare exterior lightened by pilasters that meet in arches and is crowned by a brick dome concealed by a small quadrangular tower. The interior is lavishly decorated. The lower part is clad in panels of yellow marble and the remainder is entirely covered in mosaics. The building is in the western Roman architectural tradition.

    The Neonian Baptistery, built by Bishop Orso in the early 5th century, was decorated with mosaics by his successor, Neone, around 450. The interior consists of four apses, articulated into two orders of arches, rising to the great cupola. The large mosaic medallion at the apex of the dome shows the Baptism of Christ by John the Baptist. This is the finest and most complete surviving example of the early Christian baptistry.

    The Basilica of Sant'Apollinare Nuovo was built in the early years of the 6th century. Inside the interior is divided by 24 marble columns into a nave and two aisles, with a rounded apse. At the present time mosaics cover the two side walls at the foot of the nave, from the ceiling to the tops of the supporting arches, in three decorated fascias. Those in the upper two fascias are in traditional Roman style whereas those in the third show strong Byzantine influence.

    The Arian Baptistery, built by Theodoric next to his cathedral, was reconsecrated with the overthrow of the Arian heresy in 561 and became an oratory dedicated to the Virgin Mary. It is a small brick building, octagonal in plan with four flat sides and four with protruding apses. Only the dome retains its mosaic decoration. The iconography of the mosaics is of importance in that it illustrates the Trinity, a somewhat unexpected element in the art of an Arian building as the Trinity was not accepted in this doctrine.

    The Archiepiscopal Chapel, the private oratory of the orthodox bishops, was built around 500. The chapel is in the shape of a Greek cross with an apse on the eastern arm; it is covered by a cross-vault and preceded by a rectangular vestibule. The Iower part of the walls is covered with marble, with mosaics above.

    The Mausoleum of Theodoric wasbuilt by Theodoric shortly before his death in 526. It is in two storeys, the lower 10-sided with a niche and a small window in each side. The significance of the mausoleum lies in its style and decoration, which owe nothing to Roman or Byzantine art, although it makes use of the Roman stone-construction technique of opus quadratum , which had been abandoned four centuries before. It is the unique surviving example of a tomb of a barbarian king of this period.

    The Church of San Vitale was completed around 547. It was fronted by a large quadroportico, converted into a cloister when the church became part of a Benedictine monastery. There are two storeys, the upper one encircling the dome. The apse, which is semi-circular on the interior and polygonal on the outside, is flanked by two small rectangular rooms terminating in niches and two semi-circular sacristies.

    The Basilica of Sant'Apollinare in Classe was built in the first half of the 6th century, commissioned by Bishop Ursicinus. The narthex is incorporated in the central body of the facade, framed by two pilasters.

    Other attractions include:
    • the sixth-century church of the Spirito Santo, which has been quite drastically altered since the sixth century. It was originally the Arian cathedral. The façade has a noteworthy 16th century portico with 5 arcades.
    • The church of St. John the Evangelist is from the 5th century, erected by Galla Placidia after she survived a storm at sea. It was restored after the World War II bombings. The belltower contains four bells, the two majors dating back to 1208.
    • The St. Francis basilica, rebuilt in the 10th–11th centuries over a precedent edifice dedicated to the Apostles and later to St. Peter. Behind the humble brick façade, it has a nave and two aisles. Fragments of mosaics from the first church are visible on the floor, which is usually covered by water after heavy rains (together with the crypt). Here the funeral ceremony of Dante Alighieri was held in 1321. The poet is buried in a tomb annexed to the church, the local authorities having resisted for centuries all demands by Florence for return of the remains of its most famous exile.
    • The Baroque church of Santa Maria Maggiore (525–532, rebuilt in 1671). It houses a picture by Luca Longhi.
    • The church of San Giovanni Battista (1683), also in Baroque style, with a Middle Ages campanile.
    • The basilica of Santa Maria in Porto (16th century), with a rich façade from the 18th century. It has a nave and two aisles, with a high cupola. It houses the image of famous Greek Madonna, which was allegedly brought to Ravenna from Constantinople.
    • The nearby Communal Gallery has various works from Romagnoli painters.
    • The Rocca Brancaleone ("Brancaleone Castle"), built by the Venetians in 1457. Once part of the city walls, it is now a public park. It is divided into two parts: the true Castle and the Citadel, the latter having an extent of 14,000 m2 (150,694.75 sq ft).
    • The so-called Palace of Theoderic, in fact the entrance to the former church of San Salvatore. It includes mosaics from the true Palace of the Ostrogoth king.
    • The church of Santa Eufemia (18th century), gives access to the so-called Stone Carpets Domus (6th–7th century): this houses splendid mosaics from a Byzantine palace.
    • The National Museum.

    Music

    The city annually hosts the Ravenna Festival, one of Italy's prominent classical music gatherings. Opera performances are held at the Teatro Alighieri while concerts take place at the Palazzo Mauro de André as well as in the ancient Basilica of San Vitale and Basilica of Sant'Apollinare in Classe. Chicago Symphony Orchestra music director Riccardo Muti, a longtime resident of the city, regularly participates in the festival, which invites orchestras and other performers from around the world.


    Ravenna in Literature

    • Ravenna is the setting for Thomas Middleton's The Witch.
    • Lord Byron lived in Ravenna between 1819 and 1821, led by the love for a local aristocratic and married young woman, Teresa Guiccioli. Here he continued the Don Juan and wrote the Ravenna Diary, My Dictionary and Recollections.
    • Oscar Wilde wrote a poem entitled "Ravenna" in 1878.
    • Russian Symbolist poet Alexander Blok wrote a poem entitled Ravenna (May–June 1909) inspired by his Italian journey (spring 1909).
    • During his travels, German poet Hermann Hesse came across Ravenna and was inspired to write two poems of the city. They are entitled Ravenna (1) and Ravenna (2).
    • The City of Ravenna is mentioned in Canto V in Dante's Inferno.
    • T.S. Eliot's poem "Lune de Miel" (written in French) describes a honeymooning couple from Indiana sleeping not far from the ancient Basilica of Sant' Apollinare in Classe, (just outside Ravenna), famous for the carved capitals of its columns, which depict acanthus leaves buffeted by the wind, unlike the leaves in repose on similar columns elsewhere.

    Ravenna in Film

    Michelangelo Antonioni filmed his 1964 movie Red Desert (Deserto Rosso) within the industrialised areas of the Pialassa valley within the city limits.

    Sport

    The beaches of Ravenna hosted the 2011 FIFA Beach Soccer World Cup, in September 2011.

    Transport

    Ravenna has an important commercial and tourist port. Ravenna railway station has direct Trenitalia service to Bologna, Ferrara, Lecce, Milan, Parma, Rimini, Venice and Verona. The nearest airports are those of Forlì, Rimini and Bologna. By road the city can be reached on freeway A14-bis from the hub of Bologna; on the north-south axis of EU routes E45 (from Rome) and E55 (SS-309 "Romea" from Venice); and on the regional Ferrara-Rimini axis of SS-16 (partially called "Adriatica").

    Twin towns — Sister cities

    Ravenna is twinned with:
    • United Kingdom Chichester, United Kingdom
    • Croatia Dubrovnik, Croatia, since 1969
    • Germany Speyer, Germany, since 1989
    • France Chartres, France, since 1957
    • Norway Tønsberg, Norway
    • Hungary Szekszárd, Hungary
    • Brazil Laguna, Brazil

    References:  

    • Courtesy of Wikipedia. http://wikipedia.org 
    •  UNESCO. http://whc.unesco.org
    •  Ravenna, Tourismo e Cultura.– Official site – History. Turismo.ravenna.it (2012-07-28). Retrieved on 2012-07-28. http://www.turismo.ravenna.it/eng/Travel.