Tuesday, May 14, 2013 - Litany Lane Blog: Counsel, Psalms 113:1-8, Acts 1:15-26, John 15:9-17, Pope Francis Daily Homily - Egoism leads nowhere Love however frees, St Matthias the Apostle, Judea, Catholic Catechism Part Two: THE SEVEN SACRAMENTS OF THE CHURCH - Chapter 3 Sacraments of Service at Communion Article 6:4 The Sacrament of Holy Orders - The Celebration of This Sacrament

Tuesday,  May 14, 2013 - Litany Lane Blog:

Counsel, Psalms 113:1-8, Acts 1:15-26, John 15:9-17, Pope Francis Daily Homily - Egoism leads nowhere  Love however frees, St Matthias the Apostle, Judea, Catholic Catechism Part Two: THE SEVEN SACRAMENTS OF THE CHURCH - Chapter 3 Sacraments of Service at Communion Article 6:4 The Sacrament of Holy Orders - The Celebration of This Sacrament

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: Tuesday in Easter

Rosary - Sorrowful Mysteries

Divine Mercy Chaplet

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 Papam Franciscus
(Pope Francis)

Pope Francis May 14 General Audience Address :

Egoism leads nowhere. Love, however, frees...

(2013-05-14 Vatican Radio)

Egoism leads nowhere. Love, however, frees. Therefore, those who are able to live their lives as “a gift to give others” will never be alone and will never experience “the tragedy of the isolated conscience”, easy prey of that “evil repaying Satan” ever “ready to swindle” those who choose his path.  Pope Francis gave this teaching on Tuesday morning, 14 May, to those present for the Mass celebrated in the Chapel of the Domus Sanctae Marthae.

The Pope commented on the day's readings, taken from the Acts of the Apostles (1:15-17, 20-26) and from the Gospel of John (15:9-17), wherein he began by recalling that in this time of awaiting the Holy Spirit, the concept of love returns, the new commandment: “Jesus says something remarkable to us: 'Greater love has no man than this, that a man lay down his life for his friends'. The greatest love: to one's own life. Love always takes this route: to give one's life. To live life as a gift, a gift to be given — not a treasure to be stored away. And Jesus lived it in this manner, as a gift. And if one lives life as a gift, one does what Jesus wanted: 'I appointed you that you should go and bear fruit'”. So, we must not burn life down with egoism.

In this regard the Holy Father put forward the figure of Judas, who had an attitude contrary to the person who loves, for “he never understood — the poor creature —  what a gift is”. Judas was one of those people who never act from altruism and who always live in the scope of their own ego, without letting themselves “be seized by beautiful situations”.  This latter was the attitude of “Mary Magdalene, when she washed Jesus' feet with nard — very costly.  It is a “religious” moment, said the Bishop of Rome, “a moment of thanksgiving, a moment of love”.

Among the concelebrants were the Colombian prelates, Archbishop Ricardo Antonio Tobón Restrepo of Medellín and Bishop Fabio Duque Jaramillo of Garzón, and Bishop Jesús García Burillo of Ávila, Spain. Also present was a group of the staff from the Vatican Museums and some seminarians who are guests of the Pontifical Portuguese College.

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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

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 05/14/2013.

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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:  Counsel  coun·sel  [koun-suhl]  

Origin: 1175–1225;  (noun) Middle English counseil  < Anglo-French cunseil, Old French conseil  < Latin consilium  debate, advice, advisory body, plan, equivalent to consil-,  variant stem of consulere  to apply for advice (see consult) + -ium -ium; (v.) < Anglo-French cunseiler  ( Old French conseillier ) < Late Latin consiliāre,  derivative of consilium 
 

noun

1. advice; opinion or instruction given in directing the judgment or conduct of another.

2. interchange of opinions as to future procedure; consultation; deliberation.

3. Law. ( used with a singular or plural verb  ) the advocate or advocates engaged in the direction of a cause in court; a legal adviser or counselor: Is counsel for the defense present?

4. deliberate purpose; plan; design.

5. Theology . one of the advisory declarations of Christ, considered by some Christians as not universally binding but as given for aid in attaining moral perfection.

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Today's Old Testament Reading -   Psalms 113:1-8

¹ Alleluia! Praise, servants of Yahweh, praise the name of Yahweh.

² Blessed be the name of Yahweh, henceforth and for ever.

³ From the rising of the sun to its setting, praised be the name of Yahweh!

⁴ Supreme over all nations is Yahweh, supreme over the heavens his glory.

⁵ Who is like Yahweh our God? His throne is set on high,

⁶ but he stoops to look down on heaven and earth.

⁷ He raises the poor from the dust, he lifts the needy from the dunghill,

⁸ to give them a place among princes, among princes of his people

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Today's Epistle -  Acts 1:15-17, 20-26

¹⁵ One day Peter stood up to speak to the brothers -- there were about a hundred and twenty people in the congregation,

¹⁶ 'Brothers,' he said, 'the passage of scripture had to be fulfilled in which the Holy Spirit, speaking through David, foretells the fate of Judas, who acted as guide to the men who arrested Jesus-

¹⁷ after being one of our number and sharing our ministry.

²⁰ Now in the Book of Psalms it says: Reduce his encampment to ruin and leave his tent unoccupied. And again: Let someone else take over his office.

²¹ 'Out of the men who have been with us the whole time that the Lord Jesus was living with us,

²² from the time when John was baptising until the day when he was taken up from us, one must be appointed to serve with us as a witness to his resurrection.'

²³ Having nominated two candidates, Joseph known as Barsabbas, whose surname was Justus, and Matthias,

²⁴ they prayed, 'Lord, you can read everyone's heart; show us therefore which of these two you have chosen

²⁵ to take over this ministry and apostolate, which Judas abandoned to go to his proper place.'

²⁶ They then drew lots for them, and as the lot fell to Matthias, he was listed as one of the twelve apostles.

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Today's Gospel Reading - John 15:9-17

 Jesus said to his disciples. I have loved you just as the Father has loved me. Remain in my love. If you keep my commandments you will remain in my love, just as I have kept my Father's commandments and remain in his love. I have told you this so that my own joy may be in you and your joy be complete. This is my commandment: love one another, as I have loved you. No one can have greater love than to lay down his life for his friends. You are my friends, if you do what I command you. I shall no longer call you servants, because a servant does not know the master's business; I call you friends, because I have made known to you everything I have learnt from my Father. You did not choose me, no, I chose you; and I commissioned you to go out and to bear fruit, fruit that will last; so that the Father will give you anything you ask him in my name. My command to you is to love one another.

Reflection

• Today is the Feast of the Apostle Mathias. The Gospel of John 15, 9-17 has already been meditated in April. Let us take some of the points which were considered that day.

• John 15, 9-11: Remain in my love, the source of perfect joy. Jesus remains in the love of the Father observing the commandments that he received from him. We remain in the love of Jesus observing the commandments that he has left for us. And we should observe them in the same measure in which he observed the commandments of the Father: “If you keep my commandments you will remain in my love, just as I have kept my Father’s commandments and remain in his love. And in this union of love of the Father and of Jesus is found the source of true joy: “I have told you this so that my own joy may be in you and your joy be complete”.

• John 15, 12-13: To love one another as he has loved us. The commandment of Jesus is only one: “to love one another as he has loved us!” (Jn 15, 12) Jesus exceeds the Old Testament. The ancient criterion was the following: “You shall love your neighbour as yourself” (Lv 18, 19). The new criterion is: “Love one another as I have loved you”. It is the phrase that we sing even today and which says: “There is no greater love than to give one’s life for one’s brother!”

• John 15, 14-15: Friends and not servants. You are my friends if you do what I command you”, that is, the practise of love up to the point of the total gift of oneself! Immediately Jesus presents a very high ideal for the life of his disciples. He says: “I shall no longer call you servants, because a servant does not know his master’s business. I call you friends because I have made known to you everything I have learnt from my Father!” Jesus no longer had any secrets for his disciples. He tells us everything that he has heard from the Father! Behold the wonderful ideal of life in community: to reach a total transparency, to the point of not having any secrets among us and to have full trust with one another, to be able to speak about the experience of God that we have and of life, and thus, be able to mutually enrich one another. The first Christians succeeded to reach this ideal after many years: “they had one only heart and one only soul” (Ac 4, 32; 1, 14; 2, 42-46).

• John 15, 16-17: Jesus has chosen us. We have not chosen Jesus. He met us, called us and entrusted a mission to us to go and bear fruit, and a fruit which lasts. We need him, but he also wants to need us and our work in order to be able to continue to do today, for the people what he did for the people of Galilee. The last recommendation: This is my commandment: to love one another!”

For Personal Confrontation

• To love our neighbour as Jesus has loved us. This is the ideal of every Christian. How do I live it?
• All that I have heard from the Father I make it known to you. This is the ideal of the community: to attain total transparency. How do I live this in my community?

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

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Featured Item of the Day from Litany Lane

Our Mother of Perpetual Help Ipad Cases by LitanyLane

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Saint of the Day:  St Matthias, the Apostle

Feast Day:  May 14

Patron Saint:  alcoholism; carpenters; Gary, Indiana; Great Falls-Billings, Montana; smallpox; tailors

Attributes: axe

St Matthias

Saint Matthias (Hebrew transliteration Mattityahu) (d. 80), according to the Acts of the Apostles, was the apostle chosen by the remaining eleven apostles to replace Judas Iscariot following Judas' betrayal of Jesus and suicide.^[2] His calling as an apostle is unique in that his appointment was not made personally by Jesus, who had already ascended to heaven, and, it was made before the descending of the Holy Spirit upon the early Church.

Biography

There is no mention of a Matthias among the lists of disciples or followers of Jesus in the three synoptic gospels. According to Acts 1, in the days following the Ascension of Jesus, to the assembled disciples, who numbered about one hundred and twenty, that they nominated two men to replace Judas: Joseph called Barsabbas (also known as Justus) and Matthias. Then they prayed, "Lord, you know everyone's heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs." Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles. (Acts 1:23-26)

No further information about Matthias is to be found in the canonical New Testament. Even his name is variable: the Syriac version of Eusebius calls him throughout not Matthias but "Tolmai", not to be confused with Bartholomew (which means Son of Tolmai) who was originally one of the twelve Apostles; Clement of Alexandria says some identified him with Zacchaeus; the Clementine Recognitions identify him with Barnabas; Hilgenfeld thinks he is the same as Nathanael in the Gospel of John.

According to Nicephorus (Historia eccl., 2, 40), Matthias first preached the Gospel in Judaea, then in Aethiopia (made out to be a synonym for the region of Colchis, now in modern-day Georgia) and was stoned to death in Colchis. A marker placed in the ruins of the Roman fortress at Gonio (Apsaros) in the modern Georgian region of Adjara claims that Matthias is buried at that site.

The Synopsis of Dorotheus contains this tradition:

Matthias in interiore Æthiopia, ubi Hyssus maris portus et Phasis fluvius est, hominibus barbaris et carnivoris praedicavit Evangelium. Mortuus est autem in Sebastopoli, ibique prope templum Solis sepultus. ("Matthias preached the Gospel to barbarians and meat-eaters in the interior of Ethiopia, where the sea harbor of Hyssus is, at the mouth of the river Phasis. He died at Sebastopolis, and was buried there, near the Temple of the Sun.")

An extant Coptic Acts of Andrew and Matthias, places his activity similarly in "the city of the cannibals" in Aethiopia.^[3][4]

Alternatively, another tradition maintains that Matthias was stoned at Jerusalem by the Jews, and then beheaded (cf. Tillemont, Mémoires pour servir à l'histoire ecclesiastique des six premiers siècles, I, 406-7).

According to Hippolytus of Rome, Matthias died of old age in Jerusalem.
Clement of Alexandria observed (Stromateis vi.13.):

Not that they became apostles through being chosen for some distinguished peculiarity of nature, since also Judas was chosen along with them. But they were capable of becoming apostles on being chosen by Him who foresees even ultimate issues. Matthias, accordingly, who was not chosen along with them, on showing himself worthy of becoming an apostle, is substituted for Judas.

Writings 

Surviving fragments of the lost Gospel of Matthias^[5] attribute it to Matthias, but Early Church Fathers attributed it to heretical writings in the 2nd century.

Veneration 

The feast of Saint Matthias was included in the Roman Calendar in the 11th century and celebrated on the sixth day to the Calends of March (February 24 usually, but February 25 in leap years). Owing to the reform of the Roman Catholic Calendar of Saints in 1969, his feast was transferred to May 14, so as not to celebrate it in Lent but instead in Eastertide close to the Solemnity of the Ascension,^[6] the event after which the Acts of the Apostles recounts that Matthias was selected to be ranked with the Twelve Apostles.
The Eastern Orthodox Church celebrates his feast on August 9.

The Church of England's Book of Common Prayer liturgy celebrates Matthias on February 24. According to the newer Common Worship liturgy, he is celebrated on May 14 with a Festival, although he may be celebrated on February 24, if desired.^[7] In the Episcopal Church as well as some in the Lutheran Church, including The Lutheran Church–Missouri Synod and The Lutheran Church–Canada, his feast remains on February 24.^[8] In Evangelical Lutheran Worship, used by the Evangelical Lutheran Church in America as well as the Evangelical Lutheran Church in Canada, the feast date for Matthias is on May 14.^[9]

It is claimed that St Matthias the Apostle's remains are interred in the Abbey of St. Matthias, Trier, Germany, brought there through Empress Helena of Constantinople, mother of Emperor Constantine I (the Great). According to Greek sources, the remains of the apostle are buried in the castle of Gonio-Apsaros, Georgia.

According to old tradition, St. Matthias's Day (February 24) is said to be the luckiest day of the year. This is because Matthias was the saint who was chosen by lot to replace Judas Iscariot. It has therefore been seen as a good day on which to buy lottery tickets or to participate in activities such as that. Matthias is especially invoked against temptations of the flesh.

References

1. ^ "Saint Matthias". Catholic Saints. 2009. Retrieved May 14, 2010.
2. ^ Acts 1:18-26.
3. ^ The Ethiopia/Aethiopia mentioned here as well as in the quote from the "Synopsis of Dorotheus" is that region identified with an ancient Egyptian military colony in the Caucasus mountains on the river Alazani. Its inhabitants were described as being black and or swarthy with curly or woolen hair.
4. ^ See "Egyptian Colony and Language in the Caucasus and its Anthropological Relations," by Hyde Clarke, 1874
5. ^ "The Traditions of Matthias". Earlychristianwritings.com. Retrieved 2011-05-12.
6. ^ "Calendarium Romanum" (Libreria Editrice Vaticana, 1969), p. 92; cf. p. 117
7. ^ "web site". Oremus.org. Retrieved 2011-05-12.
8. ^ The Lutheran Church - Missouri Synod web site^{[dead link]}
9. ^ Evangelical Lutheran Worship, (Minneapolis, MN: Augsburg Fortress, 2007), 15

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Today's Snippet I:  Judea

The Roman empire in the time of Hadrian (ruled 117–138 CE), showing, in western Asia, the Roman province of Iudaea. 1 legion deployed in 125.

Judea  sometimes spelled in its original Latin forms of Judæa, Judaea or Iudaea to distinguish it from Judea proper, is a term used by historians to refer to the Roman province that incorporated the geographical regions of Judea, Samaria, and Idumea, and which extended over parts of the former regions of the Hasmonean and Herodian kingdoms of Israel. It was named after Herod Archelaus's Tetrarchy of Judea, of which it was an expansion, the latter name deriving from the Kingdom of Judah of the 6th century BCE.

Rome's involvement in the area dated from 63 BCE, following the end of the Third Mithridatic War, when Rome made Syria a province. In that year, after the defeat of Mithridates VI of Pontus, the proconsul Pompeius Magnus (Pompey the Great) sacked Jerusalem and entered the Jerusalem Temple. Subsequently, during the 1st century BCE, the Herodian Kingdom was established as a Roman client kingdom and then in 6 CE parts became a province of the Roman Empire.^[1]

Judea province was the scene of unrest at its founding during the Census of Quirinius and several wars were fought in its history, known as the Jewish-Roman wars. The Temple was destroyed in 70 as part of the Great Jewish Revolt resulting in the institution of the Fiscus Judaicus, and after Bar Kokhba's revolt (132–135 CE), the Roman Emperor Hadrian changed the name of the province to Syria Palaestina and Jerusalem to Aelia Capitolina, which certain scholars conclude was done in an attempt to remove the relationship of the Jewish people to the region.^[2][3]

Relations with Hasmonean and Herodian dynasties

Pompey in the Temple of Jerusalem, by Jean Fouquet

The first intervention of Rome in the region dates from 63 BCE, following the end of the Third Mithridatic War, when Rome made a province of Syria. After the defeat of Mithridates VI of Pontus, Pompey (Pompey the Great) remained there to secure the area.

The region at the time was not a peaceful place. The Queen of Judaea Salome Alexandra had recently died and her sons, Hyrcanus II and Aristobulus II, divided against each other in a civil war.

In 63 BCE, Aristobulus was besieged in Jerusalem by his brother's armies. He sent an envoy to Marcus Aemilius Scaurus, Pompey's representative in the area. Aristobulus offered a massive bribe to be rescued, which Pompey promptly accepted. Afterwards, Aristobulus accused Scaurus of extortion. Since Scaurus was Pompey's brother in law and protégée, the general retaliated by putting Hyrcanus in charge of the kingdom as Ethnarch and High Priest, but he was denied the title of King.

When Pompey was defeated by Julius Caesar, Hyrcanus was succeeded by his courtier Antipater the Idumaean, also known as Antipas, as the first Roman Procurator. In 57–55 BCE, Aulus Gabinius, proconsul of Syria, split the former Hasmonean Kingdom of Israel into five districts of the Sanhedrin.^[4]

Both Caesar and Antipater were killed in 44 BCE, and the Idumean Herod the Great, Antipater's son, was designated "King of the Jews" by the Roman Senate in 40 BCE.^[5] He didn't gain military control until 37 BCE. During his reign the last representatives of the Maccabees were eliminated, and the great port of Caesarea Maritima was built. He died in 4 BCE, and his kingdom was divided among his sons, who became tetrarchs ("rulers of a quarter part"). One of these quarters was Judea corresponding to the region of the ancient Kingdom of Judah. Herod's son Herod Archelaus, ruled Judea so badly that he was dismissed in 6 CE by the Roman emperor Augustus, after an appeal from his own population. Another, Herod Antipas, ruled as tetrarch of Galilee and Perea from 4 BCE to 39 CE, being then dismissed by Caligula.

Judea as Roman province

In 6 CE Judea became part of a larger Roman province, called Iudaea, which was formed by combining Judea proper (biblical Judah) with Samaria and Idumea (biblical Edom).^[6] Even though Iudaea is simply derived from the Latin for Judea, many historians use it to distinguish the Roman province from the previous territory and history. Iudaea province did not include Galilee, Gaulanitis (the Golan), nor Peraea or the Decapolis. Its revenue was of little importance to the Roman treasury, but it controlled the land and coastal sea routes to the bread basket Egypt and was a border province against the Parthian Empire because of the Jewish connections to Babylonia (since the Babylonian exile). The capital was at Caesarea,^[7] not Jerusalem, which had been the capital for King David, King Hezekiah, King Josiah, the Maccabees and Herod the Great. Quirinius became Legate (Governor) of Syria and conducted the first Roman tax census of Syria and Iudaea, which was opposed by the Zealots.^[8] Iudaea was not a Senatorial province, nor exactly an Imperial province, but instead was a "satellite of Syria"^[9] governed by a prefect who was a knight of the equestrian order (as was Roman Egypt), not a former consul or praetor of senatorial rank.^[10] Pontius Pilate was one of these prefects, from 26 to 36 CE. Caiaphas was one of the appointed High Priests of Herod's Temple, being appointed by the Prefect Valerius Gratus in 18. Both were deposed by the Syrian Legate Lucius Vitellius in 36 CE.

The 'Crisis under Caligula' (37–41) has been proposed as the first open break between Rome and the Jews.^[11]

Between 41 and 44 CE, Iudaea regained its nominal autonomy, when Herod Agrippa was made King of the Jews by the emperor Claudius, thus in a sense restoring the Herodian Dynasty, though there is no indication Iudaea ceased to be a Roman province simply because it no longer had a prefect. Claudius had decided to allow, across the empire, procurators, who had been personal agents to the Emperor often serving as provincial tax and finance ministers, to be elevated to governing magistrates with full state authority to keep the peace. He elevated Iudaeas's procurator whom he trusted to imperial governing status because the imperial legate of Syria was not sympathetic to the Judeans.^[12] Following Agrippa's death in 44 CE, the province returned to direct Roman control for a short period. Agrippa's son Marcus Julius Agrippa was designated King of the Jews in 48. He was the seventh and last of the Herodians. From 70 CE until 135 CE, Iudaea's rebelliousness required a governing Roman legate capable of commanding legions. Because Agrippa II maintained loyalty to the Empire, the Kingdom was retained until he died, either in 93/94 or 100, when the area returned to complete, undivided Roman Empire control.

Judaea was the stage of three major rebellions against Roman rule:

• 66–70 CE - first rebellion, followed by the destruction of Herod's Temple and the siege of Jerusalem (see Great Jewish Revolt, Josephus)
• 115–117 CE - second rebellion, called Kitos War
• 132–135 CE - third rebellion, Bar Kokhba's revolt

Following the suppression of Bar Kokhba's revolt, the emperor Hadrian changed the name of the province to Syria Palaestina and Jerusalem became Aelia Capitolina which Hayim Hillel Ben-Sasson states was done to erase the historical ties of the Jewish people to the region.^[2]

Under Diocletian (284-305) the region was divided into Palaestina Prima (Judea, Samaria, Idumea, Peraea and the coastal plain with Caesarea as capital), Palaestina Secunda (Galilee, Decapolis, Golan with Beth-shean as capital) and Palaestina Tertia (the Negev with Petra as capital).^[13]

References 

1. ^ Benjamin Isaac The Near East under Roman Rule: Selected Papers (Leiden: Brill 1998)
2. ^ H.H. Ben-Sasson, A History of the Jewish People, Harvard University Press, 1976, ISBN 0-674-39731-2, page 334: "In an effort to wipe out all memory of the bond between the Jews and the land, Hadrian changed the name of the province from Iudaea to Syria-Palestina, a name that became common in non-Jewish literature."
3. ^ Ariel Lewin. The archaeology of Ancient Judea and Palestine. Getty Publications, 2005 p. 33. "It seems clear that by choosing a seemingly neutral name - one juxtaposing that of a neighboring province with the revived name of an ancient geographical entity (Palestine), already known from the writings of Herodotus - Hadrian was intending to suppress any connection between the Jewish people and that land." ISBN 0-892-36800-4
4. ^ Antiquities of the Jews 14.5.4: "And when he had ordained five councils (συνέδρια), he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee." Jewish Encyclopedia: Sanhedrin: "Josephus uses συνέδριον for the first time in connection with the decree of the Roman governor of Syria, Gabinius (57 BCE), who abolished the constitution and the then existing form of government of Palestine and divided the country into five provinces, at the head of each of which a sanhedrin was placed ("Ant." xiv. 5, § 4)."
5. ^ Jewish War 1.14.4: Mark Antony " ...then resolved to get him made king of the Jews ... told them that it was for their advantage in the Parthian war that Herod should be king; so they all gave their votes for it. And when the senate was separated, Antony and Caesar went out, with Herod between them; while the consul and the rest of the magistrates went before them, in order to offer sacrifices [to the Roman gods], and to lay the decree in the Capitol. Antony also made a feast for Herod on the first day of his reign."
6. ^ H.H. Ben-Sasson, A History of the Jewish People, Harvard University Press, 1976, ISBN 0-674-39731-2, page 246: "When Archelaus was deposed from the ethnarchy in 6 CE, Judea proper, Samaria and Idumea were converted into a Roman province under the name Iudaea."
7. ^ A History of the Jewish People, H.H. Ben-Sasson editor, 1976, page 247: "When Judea was converted into a Roman province [in 6 CE, page 246], Jerusalem ceased to be the administrative capital of the country. The Romans moved the governmental residence and military headquarters to Caesarea. The centre of government was thus removed from Jerusalem, and the administration became increasingly based on inhabitants of the hellenistic cities (Sebaste, Caesarea and others)."
8. ^ Josephus' Antiquities 18
9. ^ H.H. Ben-Sasson, A History of the Jewish Peoples, page 247-248: "Consequently, the province of Judea may be regarded as a satellite of Syria, though, in view of the measure of independence left to its governor in domestic affairs, it would be wrong to say that in the Julio-Claudian era Judea was legally part of the province of Syria."
10. ^ Josephus, Antiquities 17.355 & 18.1-2;
11. ^ H.H. Ben-Sasson, A History of the Jewish People, Harvard University Press, 1976, ISBN 0-674-39731-2, The Crisis Under Gaius Caligula, pages 254-256: "The reign of Gaius Caligula (37–41) witnessed the first open break between the Jews and the Julio-Claudian empire. Until then — if one accepts Sejanus' heyday and the trouble caused by the census after Archelaus' banishment — there was usually an atmosphere of understanding between the Jews and the empire ... These relations deteriorated seriously during Caligula's reign, and, though after his death the peace was outwardly re-established, considerable bitterness remained on both sides. ... Caligula ordered that a golden statue of himself be set up in the Temple in Jerusalem. ... Only Caligula's death, at the hands of Roman conspirators (41), prevented the outbreak of a Jewish-Roman war that might well have spread to the entire East."
12. ^ Tac. A.12.60
13. ^ H.H. Ben-Sasson, A History of the Jewish People, Harvard University Press, 1976, ISBN 0-674-39731-2, page 351

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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 6:3  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.)

IV. The Celebration of This Sacrament

1572 Given the importance that the ordination of a bishop, a priest, or a deacon has for the life of the particular Church, its celebration calls for as many of the faithful as possible to take part. It should take place preferably on Sunday, in the cathedral, with solemnity appropriate to the occasion. All three ordinations, of the bishop, of the pRiest, and of the deacon, follow the same movement. Their proper place is within the Eucharistic liturgy.

1573 The essential rite of the sacrament of Holy Orders for all three degrees consists in the bishop's imposition of hands on the head of the ordinand and in the bishop's specific consecratory prayer asking God for the outpouring of the Holy Spirit and his gifts proper to the ministry to which the candidate is being ordained.Pius XII, apostolic constitution, Sacramentum Ordinis: DS 3858.

1574 As in all the sacraments additional rites surround the celebration. Varying greatly among the different liturgical traditions, these rites have in common the expression of the multiple aspects of sacramental grace. Thus in the Latin Church, the initial rites - presentation and election of the ordinand, instruction by the bishop, examination of the candidate, litany of the saints - attest that the choice of the candidate is made in keeping with the practice of the Church and prepare for the solemn act of consecration, after which several rites syrnbolically express and complete the mystery accomplished: for bishop and priest, an anointing with holy chrism, a sign of the special anointing of the Holy Spirit who makes their ministry fruitful; giving the book of the Gospels, the ring, the miter, and the crosier to the bishop as the sign of his apostolic mission to proclaim the Word of God, of his fidelity to the Church, the bride of Christ, and his office as shepherd of the Lord's flock; presentation to the priest of the paten and chalice, "the offering of the holy people" which he is called to present to God; giving the book of the Gospels to the deacon who has just received the mission to proclaim the Gospel of Christ.

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