Saturday, May 11, 2013 - Litany Lane Blog:
Trust, Psalms 47, Acts 18:23-28, John 16:23-28, Pope Francis Daily Homily - Trust in His passion, Trust in His
victory over death, Trust in His wounds, St Francis Jerome, Apulian Vase Painting, Catholic Catechism Part Two: THE SEVEN SACRAMENTS OF THE CHURCH - Chapter 3 Sacraments of Service at Communion Article 6:1 The Sacrament of Holy Orders - Why is the Sacrament called Orders?
Year of Faith - October 11, 2012 - November 24, 2013
P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.
The world begins and ends everyday for someone. We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift of knowledge and free will,
make the most of these gifts. Life on earth is a stepping stone to our eternal home in
Heaven. The Seven Gifts of
the Holy Spirit: wisdom, understanding, wonder and awe (fear of the
Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun
the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and
gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and 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 the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Prayers for Today: Saturday in Easter
Rosary - Joyful Mysteries
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Papam Franciscus
(Pope Francis)
Pope Francis May 11 General Audience Address :
Trust in His passion, Trust in His victory over death, Trust in His wounds
(2013-05-11 Vatican Radio)
True prayer brings us out of ourselves: it opens us to the Father and to the neediest of our brothers and sisters. This was a central part of Pope Francis’ message to the faithful gathered for Mass on Saturday morning in the chapel of the Domus Sanctae Marthae residence at the Vatican, with agents of the Vatican Gendarmerie and a group of Argentine journalists with their families in attendance.
The Pope's homily focused on the day's Gospel reading, in which Jesus says, “[I]f you ask the Father any thing in my name, he will give it you.” Discussing Jesus’ words, Pope Francis said, “There's something new here, something that changes: it is a novelty in prayer. The Father will give us everything, but always in the name of Jesus.” The Lord ascends to the Father, enters “the heavenly Sanctuary,” opens doors and leaves them open because “He Himself is the door,” and “intercedes for us,” as priest, even, “until the end of the world”:
He prays for us before the Father. I always liked that. Jesus, in His resurrection, had a beautiful body: the cuts of the scourging and the crown of thorns are gone, all of them. His bruises from the beatings are healed and gone. But He wanted always to keep His wounds [in His hands, His feet and His side], for those wounds are precisely His prayer of intercession to the Father. [It is as if Jesus were saying,] ‘But ... look,’ ... this person is asking you this thing in My name, look.’ This is the novelty that Jesus announces to us. He tells us this new thing: to trust in His passion, to trust in His victory over death, to trust in His wounds. He is the priest and this is the sacrifice: his wounds - and this gives us confidence, gives us courage to pray.”
The Pope noted the many times that we get bored in prayer, adding that prayer is not asking for this or that, but it is “the intercession of Jesus, who before the Father bares His wounds for the Father to see:
“Prayer to the Father in the name of Jesus brings us out of ourselves. The prayer that bores us is always within ourselves, as a thought that comes and goes. But true prayer is the turning out of ourselves [and] to the Father in the name of Jesus: [true prayer] is an exodus from ourselves.”
Pope Francis goes on to ask how we can “recognize the wounds of Jesus in heaven,” and, “where the school is,” at which one learns to recognize the wounds of Jesus, these wounds of priestly intercession? Pope Francs said that there there is another exodus out of ourselves, and toward the wounds of our brothers, our brothers and our sisters in need:
“If we are not able to move out of ourselves and toward our brother in need, to the sick, the ignorant, the poor, the exploited – if we are not able to accomplish this exodus from ourselves, and towards those wounds, we shall never learn that freedom, which carries us through that other exodus from ourselves, and toward the wounds of Jesus. There are two exits from ourselves: one to the wounds of Jesus, the other to the wounds of our brothers and sisters. And this is the way that Jesus wants [there to be] in our prayer.”
“This,” concluded Pope Francis, “is the new way to pray: with the confidence, the courage that allows us to know that Jesus is before the Father, showing the Father His wounds, but also with the humility of those who go to learn to recognize, to find the wounds of Jesus in his needy brothers and sisters,” who, “carry the cross and still have not won, as Jesus has.”
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Liturgical Celebrations to be presided over by Pope: May
Vatican City, 3 April 2013 (VIS)
Following is the calendar of celebrations scheduled to be presided over by the Holy Father in the month May, 2013:
MAY
12 May, Sunday: 9:30am, Mass and canonizations of Blesseds Antonio Primaldo and Companions; Laura di Santa Caterina da Siena Montoya y Upegui; and Maria Guadalupe Garcia Zavala.
18 May, Saturday: 6:00pm, Pentecost Vigil in St. Peter's Square with the participation of ecclesial movements.
19 May, Pentecost Sunday: 10:00am, Mass in St. Peter's Square with the participation of ecclesial movements.
Following is the calendar of celebrations scheduled to be presided over by the Holy Father in the month May, 2013:
MAY
12 May, Sunday: 9:30am, Mass and canonizations of Blesseds Antonio Primaldo and Companions; Laura di Santa Caterina da Siena Montoya y Upegui; and Maria Guadalupe Garcia Zavala.
18 May, Saturday: 6:00pm, Pentecost Vigil in St. Peter's Square with the participation of ecclesial movements.
19 May, Pentecost Sunday: 10:00am, Mass in St. Peter's Square with the participation of ecclesial movements.
Reference:
- Vatican News. From the Pope. © Copyright 2013 - Libreria Editrice Vaticana. Accessed 05/11/2013.
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May 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, I am calling you to love and not to judge. My Son, according to the will of the Heavenly Father, was among you to show you the way of salvation, to save you and not to judge you. If you desire to follow my Son, you will not judge but love like your Heavenly Father loves you. And when it is the most difficult for you, when you are falling under the weight of the cross do not despair, do not judge, instead remember that you are loved and praise the Heavenly Father because of His love. My children, do not deviate from the way on which I am leading you. Do not recklessly walk into perdition. May prayer and fasting strengthen you so that you can live as the Heavenly Father would desire; that you may be my apostles of faith and love; that your life may bless those whom you meet; that you may be one with the Heavenly Father and my Son. My children, that is the only truth, the truth that leads to your conversion, and then to the conversion of all those whom you meet - those who have not come to know my Son - all those who do not know what it means to love. My children, my Son gave you a gift of the shepherds. Take good care of them. Pray for them. Thank you."
April 25, 2013 Our Lady of Medjugorje Message to the World:: "Dear children! Pray, pray, keep praying until your heart opens in faith as a flower opens to the warm rays of the sun. This is a time of grace which God gives you through my presence but you are far from my heart, therefore, I call you to personal conversion and to family prayer. May Sacred Scripture always be an incentive for you. I bless you all with my motherly blessing. Thank you for having responded to my call."
April 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I am calling you to be one with my Son in spirit. I am calling you, through prayer, and the Holy Mass when my Son unites Himself with you in a special way, to try to be like Him; that, like Him, you may always be ready to carry out God's will and not seek the fulfillment of your own. Because, my children, it is according to God's will that you are and that you exist, and without God's will you are nothing. As a mother I am asking you to speak about the glory of God with your life because, in that way, you will also glorify yourself in accordance to His will. Show humility and love for your neighbour to everyone. Through such humility and love, my Son saved you and opened the way for you to the Heavenly Father. I implore you to keep opening the way to the Heavenly Father for all those who have not come to know Him and have not opened their hearts to His love. By your life, open the way to all those who still wander in search of the truth. My children, be my apostles who have not lived in vain. Do not forget that you will come before the Heavenly Father and tell Him about yourself. Be ready! Again I am warning you, pray for those whom my Son called, whose hands He blessed and whom He gave as a gift to you. Pray, pray, pray for your shepherds. Thank you."
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Today's Word: Trust trust [truhst]
Origin: 1175–1225; (noun) Middle English < Old Norse traust trust (cognate with German Trost comfort); (v.) Middle English trusten < Old Norse treysta, derivative of traust
noun
1. reliance on the integrity, strength, ability, surety, etc., of a person or thing; confidence.
2. confident expectation of something; hope.
3. confidence in the certainty of future payment for property or goods received; credit: to sell merchandise on trust.
4. a person on whom or thing on which one relies: God is my trust.
5. the condition of one to whom something has been entrusted.
6. the obligation or responsibility imposed on a person in whom confidence or authority is placed: a position of trust.
7. charge, custody, or care: to leave valuables in someone's trust.
8. something committed or entrusted to one's care for use or safekeeping, as an office, duty, or the like; responsibility; charge.
9. Law.
a. a fiduciary relationship in which one person (the trustee) holds the title to property (the trust estate or trust property) for the benefit of another (the beneficiary).
b. the property or funds so held.
10. Commerce .
a. an illegal combination of industrial or commercial companies in which the stock of the constituent companies is controlled by a central board of trustees, thus making it possible to manage the companies so as to minimize production costs, control prices, eliminate competition, etc.
b. any large industrial or commercial corporation or combination having a monopolistic or semimonopolistic control over the production of some commodity or service.
11. Archaic. reliability.
adjective
12. Law. of or pertaining to trusts or a trust.
verb (used without object)
13. to rely upon or place confidence in someone or something (usually followed by in or to ): to trust in another's honesty; trusting to luck.
14. to have confidence; hope: Things work out if one only trusts.
15. to sell merchandise on credit.
verb (used with object)
16. to have trust or confidence in; rely or depend on.
17. to believe.
18. to expect confidently; hope (usually followed by a clause or infinitive as object): trusting the job would soon be finished; trusting to find oil on the land.
19. to commit or consign with trust or confidence.
20. to permit to remain or go somewhere or to do something without fear of consequences: He does not trust his children out of his sight.
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Today's Old Testament Reading - Psalms 47:2-3, 8-9, 10
2 For Yahweh, the Most High, is glorious, the great king over all the earth.
3 He brings peoples under our yoke and nations under our feet.
8 God reigns over the nations, seated on his holy throne.
9 The leaders of the nations rally to the people of the God of Abraham. The shields of the earth belong to God, who is exalted on high
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Today's Epistle - Acts 18:23-28
23 where he spent a short time before continuing his journey through the Galatian country and then through Phrygia, encouraging all the followers.
24 An Alexandrian Jew named Apollos now arrived in Ephesus. He was an eloquent man, with a sound knowledge of the scriptures, and yet,
25 though he had been given instruction in the Way of the Lord
and preached with great spiritual fervour and was accurate in all the
details he taught about Jesus, he had experienced only the baptism of John.
26 He began to teach fearlessly in the synagogue and, when Priscilla and Aquila heard him, they attached themselves to him and gave him more detailed instruction about the Way.
27 When Apollos thought of crossing over
to Achaia, the brothers encouraged him and wrote asking the disciples
to welcome him. When he arrived there he was able by God's grace to help the believers considerably
28 by the energetic way he refuted the Jews in public, demonstrating from the scriptures that Jesus was the Christ.
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Today's Gospel Reading - John 16:23b-28
Jesus told to his disciples: “In all truth I tell you, anything you ask from the Father he will grant in my name. Until now you have not asked anything in my name. Ask and you will receive, and so your joy will be complete. I have been telling you these things in veiled language. The hour is coming when I shall no longer speak to you in veiled language but tell you about the Father in plain words. When that day comes you will ask in my name; and I do not say that I shall pray to the Father for you, because the Father himself loves you for loving me, and believing that I came from God. I came from the Father and have come into the world and now I am leaving the world to go to the Father.”
Reflection
• John 16, 23b: The disciples have full access to the Father. This is the assurance that Jesus gives to his disciples: they can have access to God’s paternity in union with Him. The mediation of Jesus takes the disciples to the Father. It is evident that the role of Jesus is not that of substituting himself to “his own”: He does not assume it by means of a function of intercession, but he unites them to himself, and in communion with Him they present their needs.
• John 16, 23b: The disciples have full access to the Father. This is the assurance that Jesus gives to his disciples: they can have access to God’s paternity in union with Him. The mediation of Jesus takes the disciples to the Father. It is evident that the role of Jesus is not that of substituting himself to “his own”: He does not assume it by means of a function of intercession, but he unites them to himself, and in communion with Him they present their needs.
The disciples are certain that Jesus can dispose of the riches of the Father: “”In all truth I tell you, anything you ask from the Father in my name, he will grant it to you” (v.23b). In such a way, it means, in union with Him, the petition becomes effective. The object of any petition to the Father has to be always joined to Jesus, that is to say, to his love and to his commitment to give his life for man (Jn 10, 10). The prayer addressed to the Father, in the name of Jesus, in union with Him (Jn 14, 13; 16, 23), is listened to.
Until now you have not asked anything in the name of Jesus, but they will be able to do it after his glorification (Jn 14, 13s) when they will receive the Spirit who will fully enlighten them on His identity (Jn 4, 22ff) and will create the union with Him. His own will be able to ask and receive the fullness of joy when they will go from the sensitive vision of Him to that of faith.
• Jn 16, 24-25: In Jesus the direct contact with the Father. The believers are taken into the relationship between the Son and the Father. In Jn 16, 26 Jesus once again speaks about the link produced by the Spirit and that permits his own to present every petition to the Father in union with Him. That will take place “on that day”. What does this mean: “On that day you will ask?” It is the day when He will come to His own and will communicate the Spirit to them (Jn 20, 19.22). And it is then that the disciples knowing the relationship between Jesus and the Father will know that they will be listened to. It will not be necessary for Jesus to intervene between the Father and the disciples to ask in their behalf, and not because his mediation has ended, but they, having believed in the Incarnation of the Word, and being closely united to Christ, will be loved by the Father as He loves his Son (Jn 17, 23.26). In Jesus the disciples experience the direct contact with the Father.
• John 16, 26-27: The prayer to the Father. To pray consists, then, to go to the Father through Jesus; to address the Father in the name of Jesus. The expression of Jesus in vv. 26-27: “And I do not say that I shall pray to the Father for you; because the Father himself loves you”, merits to be given special attention. The love of the Father for the disciples is founded on the adherence of “his own” to Jesus on faith in his provenance, that is to say, the acknowledgment of Jesus as gift of the Father.
After having assimilated the disciples to himself Jesus seems to withdraw from his condition of mediator but in reality he permits that only the Father to take us and to seize us: “Ask and you will receive and so your joy will be complete” (v.24). Inserted into the relationship with the Father through union in Him, our joy is complete and prayer is perfect. God always offers his love to the whole world, but such a love acquires the sense of reciprocity only if man responds. Love is incomplete if it does not become reciprocal: as long as man does not accept it remains in suspense. However, the disciples accept it at the moment in which they love Jesus and thus they render operational the love of the Father. Prayer is this relationship of love. In last instance the history of each one of us is identified with the history of his prayer, even at the moments which do not seem to be such: Longing, yearning is already prayer and in the same way, research, anguish...
Personal questions• Do my personal and community prayer take place in a state of calmness, silence of peace and of great peace?
• How much effort or commitment do I dedicate to grow in friendship with Jesus? Are you convinced of attaining a real identity through communion with Him and in the love for neighbour?
• How much effort or commitment do I dedicate to grow in friendship with Jesus? Are you convinced of attaining a real identity through communion with Him and in the love for neighbour?
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Featured Item of the Day from Litany Lane
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Saint of the Day: Saint Francis Jerome
Feast Day: May 11
Patron Saint:
Attributes:
Saint Francis de Geronimo, also called Frances di Girolamo or - Hieronymo, or Francis Jerome (17 December 1642 in Grottaglie, Apulia, Italy; † 11 May 1716 in Naples) was a Jesuit priest and missionary who was canonized by Gregory XVI in 1839. He wrote the hymn "Diu vi Salvi Regina", which later was adopted as the national anthem of a briefly independent Corsica in 1735.
Francis was born in that Terra d'Otranto, a small village near Taranto, December 17, 1642, the eldest of eleven children of John Leonard di Girolamo and Gentilesca Gravina.[1]
At the age of sixteen he entered the college of Taranto, which was under the care of the Society of Jesus. He studied humanities and philosophy there, and was so successful that his bishop sent him to Naples to attend lectures in theology and canon law at the college of Gesu Vecchio.[2]
He was ordained in Naples, 18 March 1666. After spending four years in charge of the pupils of the college of nobles in Naples, where the students surnamed him il santo prefetto (the holy prefect), he entered the novitiate of the Society of Jesus on 1 July 1670. At the end of his first year's probation he was sent with an experienced missioner to get his first lessons in the art of preaching in the neighborhood of Otranto. After four years spent labouring in towns and villages at missionary work his superiors, after allowing him to complete his theological studies, sent him to reside at Gesù Nuovo, the residence of the professed fathers at Naples. Francis would have preferred to serve in the missions of the Far East, but his superiors, told him to abandon the idea, and to concentrate energy on the city and Kingdom of Naples. Francis understood this to be the will of God, and Naples thus became for forty years, from 1676 until his death, the centre of his labours.[2]
He first devoted himself to stirring up the religious enthusiasm of a congregation of workmen, called the "Oratio della Missione", established at the professed house in Naples. The main object of this association was to provide the missionary fathers with helpers. Nor did he devoted overlook their material needs. In the Oratory he succeeded in establishing a mont de piété; the capital was increased by the gifts of the associates. He was an indefatigable preacher, visiting the environs of Naples; he preached in the streets, the public squares and the churches.[2]
But his work par excellence was giving missions in the open air and in the low quarters of the city of Naples. Francis usually mounted a stage, near or opposite to the dancers or mountebanks, who either slunk away at his approach, or strove to distract the attention of the audience, who were fascinated by his eloquence.[1] His tall figure, ample brow, large dark eyes, aquiline nose, sunken cheeks, pallid countenance and looks that spoke of his ascetic austerities produced a wonderful impression. His voice was loud and sonorous, and was heard distinctly at a great distance; and the style of his preaching was simple, and impressive.[1]
In the Asylum of the Holy Ghost he sheltered for a while 190 children. He had the consolation of seeing twenty-two of them embrace the religious life. So also he changed the royal convict ships, which were sinks of iniquity, into refuges of Christian peace and resignation; and he tells us further that he brought many Turkish and Moorish slaves to the true faith, and made use of the pompous ceremonials at their baptisms to strike the heart and imaginations of the spectators (Breve notizie, 121-6).
Whatever time was unoccupied by his town missions he devoted to giving country or village missions of four, eight or ten days, but never more; here and there he gave a retreat to a religious community, but in order to save his time he would not hear their confessions [cf. Recueil de lettres per le Nozze Malvezzi Hercolani (1876), p. 28]. To consolidate the great he work tried to establish everywhere an association of St. Francis Xavier, his patron and model; or else a congregation of the Blessed Virgin. For twenty-two years he preached her praises every Tuesday in the Neapolitan Church known as St. Mary of Constantinople.
Although he engaged in such active exterior work, St. Francis had a mystical soul. He was often seen walking through the streets of Naples with a look of ecstasy on his face and tears streaming from his eyes; his companion had constantly to call his attention to the people who saluted him, so that Francis finally decided to walk bear-headed in public.
He had the reputation at Naples of being a great miracle-worker, and his biographers, as those who testified during the process of his canonization, did not hesitate to contribute to him a host of wonders and cures of all kinds.
He died on 11 May 1716.
On 2 May 1758, Pope Benedict XIV declared that Francis de Geronimo had practiced the theological and cardinal virtues in a heroic degree. He would have been beatified soon afterwards only for the storm that assailed the Society of Jesus about this time and ended in its suppression. Pius VII could not proceed with the beatification until 2 May 1806; and Gregory XVI canonized the saint solemnly on 26 May 1839.
His liturgical feast day is on May 11.
The account he wrote to his superiors of the fifteen most laborious years of his ministry, which has furnished the materials for the most striking details of this sketch dates from October 1693. The saint modestly calls it "Brevi notizie della cose di gloria di Dio accadute negli exercizi delle sacri missioni di Napoli da quindici anni in quâ, quanto si potuto richiamare in memoria". Boero published it in S. Francesco di Girolamo, e le sue missioni dentro e fuori di Napoli", p. 67-181 (Florence, 1882).
The archives of the Society of Jesus contain a voluminous collection of his sermons, or rather developed plans of his sermons. It is well to recall this proof of the care he took in preparing himself for the ministry of the pulpit, for his biographers are wont to dwell on the fact that his eloquent discourses were extemporaneous.
Francis was born in that Terra d'Otranto, a small village near Taranto, December 17, 1642, the eldest of eleven children of John Leonard di Girolamo and Gentilesca Gravina.[1]
At the age of sixteen he entered the college of Taranto, which was under the care of the Society of Jesus. He studied humanities and philosophy there, and was so successful that his bishop sent him to Naples to attend lectures in theology and canon law at the college of Gesu Vecchio.[2]
He was ordained in Naples, 18 March 1666. After spending four years in charge of the pupils of the college of nobles in Naples, where the students surnamed him il santo prefetto (the holy prefect), he entered the novitiate of the Society of Jesus on 1 July 1670. At the end of his first year's probation he was sent with an experienced missioner to get his first lessons in the art of preaching in the neighborhood of Otranto. After four years spent labouring in towns and villages at missionary work his superiors, after allowing him to complete his theological studies, sent him to reside at Gesù Nuovo, the residence of the professed fathers at Naples. Francis would have preferred to serve in the missions of the Far East, but his superiors, told him to abandon the idea, and to concentrate energy on the city and Kingdom of Naples. Francis understood this to be the will of God, and Naples thus became for forty years, from 1676 until his death, the centre of his labours.[2]
He first devoted himself to stirring up the religious enthusiasm of a congregation of workmen, called the "Oratio della Missione", established at the professed house in Naples. The main object of this association was to provide the missionary fathers with helpers. Nor did he devoted overlook their material needs. In the Oratory he succeeded in establishing a mont de piété; the capital was increased by the gifts of the associates. He was an indefatigable preacher, visiting the environs of Naples; he preached in the streets, the public squares and the churches.[2]
But his work par excellence was giving missions in the open air and in the low quarters of the city of Naples. Francis usually mounted a stage, near or opposite to the dancers or mountebanks, who either slunk away at his approach, or strove to distract the attention of the audience, who were fascinated by his eloquence.[1] His tall figure, ample brow, large dark eyes, aquiline nose, sunken cheeks, pallid countenance and looks that spoke of his ascetic austerities produced a wonderful impression. His voice was loud and sonorous, and was heard distinctly at a great distance; and the style of his preaching was simple, and impressive.[1]
In the Asylum of the Holy Ghost he sheltered for a while 190 children. He had the consolation of seeing twenty-two of them embrace the religious life. So also he changed the royal convict ships, which were sinks of iniquity, into refuges of Christian peace and resignation; and he tells us further that he brought many Turkish and Moorish slaves to the true faith, and made use of the pompous ceremonials at their baptisms to strike the heart and imaginations of the spectators (Breve notizie, 121-6).
Whatever time was unoccupied by his town missions he devoted to giving country or village missions of four, eight or ten days, but never more; here and there he gave a retreat to a religious community, but in order to save his time he would not hear their confessions [cf. Recueil de lettres per le Nozze Malvezzi Hercolani (1876), p. 28]. To consolidate the great he work tried to establish everywhere an association of St. Francis Xavier, his patron and model; or else a congregation of the Blessed Virgin. For twenty-two years he preached her praises every Tuesday in the Neapolitan Church known as St. Mary of Constantinople.
Although he engaged in such active exterior work, St. Francis had a mystical soul. He was often seen walking through the streets of Naples with a look of ecstasy on his face and tears streaming from his eyes; his companion had constantly to call his attention to the people who saluted him, so that Francis finally decided to walk bear-headed in public.
He had the reputation at Naples of being a great miracle-worker, and his biographers, as those who testified during the process of his canonization, did not hesitate to contribute to him a host of wonders and cures of all kinds.
He died on 11 May 1716.
Veneration
His obsequies were, for the Neopolitans, the occasion of a triumphant procession; and had it not been for the intervention of the Swiss Guard, the zeal of his followers might have exposed the remains to the risk of desecration. In all the streets and squares of Naples, in every part of the suburbs, in the smallest neighboring hamlets, everyone spoke of the holiness, zeal, eloquence and inexhaustible charity of the deceased missionary. The ecclesiastical authorities soon recognized that the cause of his beatification should be begun.On 2 May 1758, Pope Benedict XIV declared that Francis de Geronimo had practiced the theological and cardinal virtues in a heroic degree. He would have been beatified soon afterwards only for the storm that assailed the Society of Jesus about this time and ended in its suppression. Pius VII could not proceed with the beatification until 2 May 1806; and Gregory XVI canonized the saint solemnly on 26 May 1839.
His liturgical feast day is on May 11.
Writings
St. Francis de Geronimo wrote little. Some of his letters have been collected by his biographers and inserted in their works.The account he wrote to his superiors of the fifteen most laborious years of his ministry, which has furnished the materials for the most striking details of this sketch dates from October 1693. The saint modestly calls it "Brevi notizie della cose di gloria di Dio accadute negli exercizi delle sacri missioni di Napoli da quindici anni in quâ, quanto si potuto richiamare in memoria". Boero published it in S. Francesco di Girolamo, e le sue missioni dentro e fuori di Napoli", p. 67-181 (Florence, 1882).
The archives of the Society of Jesus contain a voluminous collection of his sermons, or rather developed plans of his sermons. It is well to recall this proof of the care he took in preparing himself for the ministry of the pulpit, for his biographers are wont to dwell on the fact that his eloquent discourses were extemporaneous.
References
- ^ a b c Butler, Rev. Alban, "The Lives or the Fathers, Martyrs and Other Principal Saints", Vol. V, D. & J. Sadlier, & Company, 1864
- ^ a b c Van Ortroy, Francis. "St. Francis de Geronimo." The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909. 23 Jan. 2013
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Today's Snippet I: Apulian Vase Painting
The legitimate iron age sequel to the Neolithic and bronze age culture of Matera and Molfetta has not yet been discovered and the pre-history of Daunia, Peucetia and Messapia begins to take shape as a coherent whole only with the 7th century. Even then our knowledge is almost confined to the pottery, but it offers a rich field for study.[1]
Geometric Pottery
The subject of the painted pottery has been put on a scientific basis by the intensive studies of Maximilian Mayer, who has identified and distinguished the products of the several provincial schools, and has established a scheme of dating which, with some slight rectifications and adjustments, due principally to Italian archaeologist Michele Gervasio, may be considered as final.[1] The division of schools corresponds very closely to the old pre-Roman distribution of the region into three sections. Of these the most northern is Daunia, extending from the promontory of Gargano to the most southern point in the course of the river Aufidus; next to which is Peucetia, which for purposes of this classification may be said to begin at Bari and end at Egnatia. South of a line drwan from Egnatia to Taranto, the whole heel of Italy, with Lecce at its centre, is Messapia. |
| The heel of Italy with its ancient colonies |
This chronology excludes any connection with the Mycenaean. Actually no single example of Mycenaean ware has ever been discovered between the Alps and the Gulf of Taranto. But at two places in Apulia, Mattinata on the promontory of Gargano and the Borgo Nuovo at Taranto, geometric pottery of the very early iron age has been found. These two isolated discoveries, however, have yet to be explained; they stand apart from all other Apulian products and their proper connections have not been ascertained. The pottery of Mattinata and of Borgo Nuovo is apparently a foreign importation and its date is several centuries earlier than that of the regular Apulian schools now to be described.[1]
Apulian pottery schools
Daunian
 |
| Daunian terracotta askos |
There are four principal forms. The first is a round-bottomed footless krater with side handles and a plate-like rim (cf. example 1); the second is a similar krater on a pedestal. This latter is the shape known in Picenum, where its occurrence at Novilara puts its date at least as early as 600BC. From the round-bottomed krater is evolved the most peculiar and characteristic product of Canosa, that is, the double-storied jar. The plate-like rim has been developed into a deep bowl, which becomes more and more exaggerated during the 5th century until eventually it takes up nearly half the height of the entire jar. Strange fanciful additions are then made in the way of plastic ornament. To the ordinary ring handles are added a third and even a fourth, of increasingly fantastic kind.They may take the shape of an animal's face, most like a cat or an owl, or be formed like a thumbless human hand, which had probably some talismanic value. The fourth principal shape of pot is that which is known in Greece as an askos (cf. example 2), derived originally from an ordinary goatskin, and know at an early date over much of Sicily and Italy, but perhaps introduced by the Greeks.[1][3]
Rarer, but extremely characteristic of the Daunians, are elaborate grotesque ritual vases. One example is a ritual vase with a female figure opposite to the spout, in ceremonial dress with a fillet on her brow, long plaits of hair hanging down on her shoulders, and circular discs covering her ears. Instead of human figures, other examples have strange creatures with birds'-heads upon necks like serpents and other unusual experiments in zoomorphism (cf. also example 3, of an unpainted Daunian vessel). Apart from an occasional drawing of this kind, always quite schematic, the decoration of all Daunian vases is purely geometric. Squares, lozenges and triangles are the usual motives, arranged in panels of varying length and separated by vertical lines. Most of the decoration is placed on the upper half of the vase. In the school of Ruvo the fashion was to place a hanging trapezoidal figure on the lower half, but Canosa preferred horizontal bands or concentric circles on this otherwise empty field. Almost all the daunian pottery was made by hand, but in a few of the finest kraters from Ruvo the wheel seems to have been used. The decorative designs were painted in two alternating colours, red and dark violet, generally but not always laid on a background of whitish slip.[1]
Peucetian
Entirely different from the daunian pottery, both in spirit and in choice of shape and subject, is the Peucetian. Fantastic ritual vases are unknown in Peucetia; kraters, bowls and jugs are the only forms permitted, and these are decorated in a style which is both simple and harmonious. There are two main classes of peucetian ware, the one painted in red and black (...), contemporary with imported Corinthian vases and considerably influenced by them, the other in plain black and white with a more restricted range of motives (cf. Gallery). There are four principal motives in the black and white, two of which, the swastika and the comb, overshadow the others. Swastikas beganm to appear at just the same period on pottery in the north of Italy, and are probably an imported conception from the Danube ot the Balkans. The other chief motives are the festoon, and the zigzag. Cross-hatched lozenges are common to all these geometric schools but the Maltese cross, though only occasional, is peculiar to the Peucetians. This black and white ware goes back to 650BC and has a range of about 150 years from that point downwards.[1][4]The sources of inspiration for the black and white class have been unsuccessfully sought in various places; and it seems fair to regard this ware as in the main an indigenous product. Daunians and Peucetians, dissimilar enough in all other respects, had each inherited a certain repertoire of geometric tradition which was widely current over the Mediterranean, but each converted it into a new style which expressed the particular temperament of an inventive and artistic race.[5] With the red and black ware, the permeating Corinthian influence is readily identified, and vases of this kind have been found actually associated in the same graves with Corinthian. Here also credit must be given to the Peucetians potters for their ability in adopting new motives and transmuting them without slavish copying.
Messapian
The Messapian school
shows far less originality than the other two. When it appears for the
first time in the 5th century, the Messapian is already a mixed style,
to a great extent Hellenised.
Some traces of an earlier geometric tradition still survive, though
overlaid and almost stifled by the foreign innovations. In the early 5th
century clepsydra, lozenge and band, the old elements of the Italian geometric, are still in existence. But the uncontaminedted geometric is very rare in Messapia; the native potter can hardly resist adding his zone of Greek ivy-leaves, a maeander, a rosette, or even a bird. The chief centres of manufacture for such ware (cf. example 4) were at Rugge (Rudiae), near Lecce, and Egnatia, each originally a Rhodian
colony. The strongest Greek influence cane therefore from Rhodian
sources, though others may have had some share. The hallmark by which
all Messapian pottery, except a little of the very earliest, can be
detected, is the round disc about the size of a large coin at the stop
and bottom of each handle. This peculiarity has caused the nickname of "trozzella" to be given to such forms (cf. example 5 and Gallery).[6] Besides these the only shapes generally employed are the krater with column or handles, the jug, and a simple kind of bowl.
Canosan
Carefully to be distinguished from these three schools is the late-Canosan, which has nothing in common with the earlier Daunian school that also flourished at Canosa, except the shape of the vase. This survived simply because it was used for certain rituals which had not changed, but all the details of its decoration are different. The date of all the late-Canosan pottery is 3rd and 4th century. The evidence of the tombs shows that Canosa became the centre of a brilliant Apulian renaissance in the 4th century, and during the third it was an important factor in the art history of the Hellenistic world, becoming especially famous for large rococo works in polychrome terracotta, huge vases with centaurs and Cupids springing from the sides, surmounted very often by a Niobe, a Hermes, or some other statuette. At Naples there is a large collection of these, and of magnificent vases painted with scenes from Greek mythology and history. Documentary evidence proves that this collection, including the famous Darius vase and all the splendid examples from Canosa now at Munich, came from the same tombs as the humbler askoi twin-situlae and "sphagia" (see Gallery). If the decoration of these is examined, it will be seen that the whole spirit of the late Canosan is entirely changed from that of the earlier Daunian school. In place of the lozenge, band and triangle, the primitive motives of the geometric repertoire, there are maeanders, frets, vine leaves and egg patterns, all designs appearing on the contemporary Greek pottery. The domination of Greek fashion is complete. But the irrepressible individuality of the Daunian breaks out in the large statuettes.[1]Red Figure Pottery
The main production centre for Apulian vases was at Taras, the only large Greek polis in Apulia. Two styles, the "Plain Style" and the "Ornate Style" (sometimes "Rich Style") are distinguished. The first largely eschews additional colouring and was mostly used for the decoration of bell kraters, colonet kraters and smaller vessels. Their decoration is quite simple, the pictorial compositions usually include one to four figures (e.g., works by Sisyphus Painter, Tarporley Painter). The motifs focus on mythical subjects, but also include women's heads, warriors in scenes of battle or departure, and dionysiac thiasos imagery. The backs usually have images of cloaked youths. After the middle of the fourth century, the simple style became increasingly similar to the ornate one (see, e.g., the Varrese Painter).
The artists of the Ornate Style preferred bigger vessels with space for larger images, such as volute kraters, amphorae, loutrophoroi and hydriai. Compositions contained up to 20 figures, often arranged in two or more registers. The figures frequently appear to be floating. Colouring was used copiously, especially red, gold/yellow and white. While ornamentation had originally been relatively simple, from the mid-fourth century BC onwards, painters increasingly placed rich vegetal ornaments, especially on the necks and sides of vases. At the same time, simple perspective depictions of architecture, especially of "Underworld Palaces" (naiskoi) became common. From about 360 BC, a common motif was grave scenes showing individuals performing offerings at a stylised grave or pillar. Important representatives painters include the Ilioupersis Painter, the Darius Painter and the Baltimore Painter.
Popular mythological motifs include the Assembly of the Gods, the amazonomachy, Bellerophon, Heracles, and events of the Trojan War. There are also many individual depictions of myths that are not commonly depicted elsewhere. Many scenes have dionysiac or aphrodisiac themes, probably directly connected to funerary traditions and grave cults (many of the vases were made as grave offerings). Ideas of an afterlife are frequently implied or expressed by such paintings. The motif of women's heads growing out of flowers or between tendrils belongs to the same context. Sometimes, the women's heads are replaced by that of Pan, Hermes or foreigners. In the second half of the fourth century, depictions of weddings, women and erotic motifs become more common. Apulian vases also occasionally depict theatrical scenes, which are also known from the other South Italian traditions, but absent in Attica. These include motifs from dramatic theatre as well as farce (phlyax play). In contrast, scenes of everyday life and athletic motifs disappear from the repertoire nearly totally after 370 BC.
The Apulian vase painters had considerable influence on the painters of the other South Italian traditions. Some of them appear to have moved to cities other than Taras, such as Canosa. Apart from red-figure pottery, black-glazed vases with painted decoration (Gnathia vases) and polychrome vases (Canosa vases) were also produced. The South Italian clays are less rich in iron than the Attic ones. As a result, the clay would not reach the rich red known from Attic red-figure vases. This was compensated by the addition of slips of light ochre clay before firing, which also produced smoother surfaces.
References
- ^ For the main sections of this article, these primary sources have been consulted and referenced throughout the text: This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). Encyclopædia Britannica (11th ed.). Cambridge University Press. with its basic bibliography and notes, especially useful in the illustration of specific pottery; Stephen B. Luce, "Early Vases from Apulia", The Museum Journal, Volume X, December, 1919, Philadelphia: The University Museum, 1919, pp. 217-225; the essential texts by Michele Gervasio(it), Bronzi arcaici e ceramica geometrica nel Museo di Bari, Bari, 1921, for which see also E. Douglas Van Buren's synoptical review on JStor: Classical Philology, Vol. 17, No. 2, Apr., 1922, pp. 176-179; also Michele Gervasio, I dolmen e la civiltà del bronzo nelle Puglie, Bari, 1913; Filli Rossi, Ceramica geometrica apula, Bretschneider Giorgio, 1981, as well as his Ceramica geometrica daunia, Dedalo, 1993. Fundamental work is the German Maximilian Mayer, Apulien vor und während der Hellenisierung, B.G. Teubner, 1914 as well as his specifically researched Molfetta und Matera, Karl W. Hiersemann, 1924. Generally, compare the requisite David Randall-MacIver, The Iron Age in Italy, Clarendon Press, 1927.
- ^ Cf. David Randall-MacIver, The Iron Age in Italy, cit.; see also Stephen Luce, "Early Vases from Apulia", The Museum Journal, loc. cit., pp. 191-220.
- ^ See also D. Randall-MacIver, The Iron Age in Italy, cit., s.v. "Askos".
- ^ See esp. M. Gervasio, Bronzi arcaici e ceramica geometrica nel Museo di Bari, cit., 1921.
- ^ M. Gervasio, Bronzi arcaici e ceramica geometrica nel Museo di Bari, loc. cit.
- ^ The word "trozzella" is an Italianised form of the Salento dialect word tròzzula (from the Latin trochlea = pulley), which means rowel/wheel.
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Catechism of the Catholic Church
Part Two: The Celebration of the Christian Mystery,
Section Two: The Seven Sacraments of the Church
CHAPTER THREE : THE SACRAMENTS AT SERVICE OF COMMUNION
Article 6:1 THE SACRAMENT OF HOLY ORDERS
SECTION TWO
THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER THREE
THE SACRAMENTS AT THE SERVICE OF
COMMUNION
1533
Baptism, Confirmation, and Eucharist are sacraments of Christian initiation.
They ground the common vocation of all Christ's disciples, a vocation to
holiness and to the mission of evangelizing the world. They confer the graces
needed for the life according to the Spirit during this life as pilgrims on the
march towards the homeland.
1534
Two other sacraments, Holy Orders and Matrimony, are directed towards the salvation
of others; if they contribute as well to personal salvation, it is through
service to others that they do so. They confer a particular mission in the
Church and serve to build up the People of God.
1535
Through these sacraments those already consecrated by Baptism and
Confirmation LG 10 for the common priesthood of all the faithful can receive
particular consecrations. Those who receive the sacrament of Holy Orders are
consecrated in Christ's name "to feed the Church by the word and grace of
God."LG 11 # 2 On their part, "Christian spouses are fortified and,
as it were, consecrated for the duties and dignity of their state by a special
sacrament."GS 48 # 2
ARTICLE 6
THE SACRAMENT OF HOLY ORDERS
1536
Holy Orders is the sacrament through which the mission entrusted by Christ to
his apostles continues to be exercised in the Church until the end of time:
thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate,
presbyterate, and diaconate.
(On the institution and mission of the apostolic ministry by Christ, see
above, no. 874 ff. Here only the sacramental means by which this ministry is
handed on will be treated.)
I. Why Is This Sacrament
Called "Orders"?
1537
The word order in Roman antiquity designated an established civil body,
especially a governing body. Ordinatio means incorporation into an ordo. In the
Church there are established bodies which Tradition, not without a basis in
Sacred Scripture,Heb 5:6;
⇒ 7:11; ⇒ Ps 110:4 has since ancient times called taxeis (Greek) or
ordines. and so the liturgy speaks of the ordo episcoporum, the ordo
presbyterorum, the ordo diaconorum. Other groups also receive this name of
ordo: catechumens, virgins, spouses, widows,....
1538
Integration into one of these bodies in the Church was accomplished by a rite
called ordinatio, a religious and liturgical act which was a consecration, a
blessing or a sacrament. Today the word "ordination" is reserved for
the sacramental act which integrates a man into the order of bishops,
presbyters, or deacons, and goes beyond a simple election, designation,
delegation, or institution by the community, for it confers a gift of the Holy
Spirit that permits the exercise of a "sacred power" (sacra
potestas)LG 10 which can come only from Christ himself through his Church.
Ordination is also called consecratio, for it is a setting apart and an
investiture by Christ himself for his Church. the laying on of hands by the
bishop, with the consecratory prayer, constitutes the visible sign of this
ordination.
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