Friday, October 31, 2008
Father Bernard Digal, 45, died in a hospital Wednesday from wounds he sustained in late August, when he was beaten by Hindu extremists.
The priest served in the Archdiocese of Cuttack-Bhubaneswar, in the state of Orissa, the hotbed for a large portion of the anti-Christian violence that has plagued India since the August death of a Hindu leader.
Father Mrutyunjay Digal, secretary of Archbishop Raphael Cheenath of that archdiocese, announced the priest's death to the Fides news agency. He said the community was in "a moment of mourning, of silence and of prayer for the entire local Church."
"During his life, Father Bernard showed determination and courage to give testimony and die for Christ," the secretary added. "He has died as an authentic Christian; immediately after the attack he suffered, he pardoned his enemies and persecutors."
The Fides agency cited Indian Christian organizations in reporting that some 100 Christians have died as a result of the wave of persecution, while thousands have been wounded. Some 15,000 Christians are living in refugee camps and perhaps as many as 40,000 more have fled to the jungle to hide from the extremists.
Wednesday, October 29, 2008
The Article above is from the Catechism of the Catholic Church. It says formal co-operation. Maybe I am interpreting this incorrectly but to me this not only means doctors, nurses, politicians, it also means any Catholic who knowing that a politician is pro-abotion knowingly and willingly votes for such a politician. By voting in such a manner the Catholic is formally co-perating in the perpetuation of abortion.
I would like if some one in authority from the Catholic Church could please explain this article to me. The way I understand it is that any Catholic who willfully supports legalized abortion gets an automatic excommunication.
Tuesday, October 28, 2008
Eusebius assures us, that the Christians of Jerusalem preserved in his time the remembrance of several miracles which God had wrought by this holy bishop; one of which he relates as follows. One year on Easter-eve the deacons were unprovided with oil for the lamps in the church, necessary at the solemn divine office that day. Narcissus ordered those who had care of the lamps to bring him some water from the neighboring wells. This being done, he pronounced a devout prayer over the water; then bade them pour it into the lamps; which they did, and it was immediately converted into oil, to the great surprise of the faithful. Some of this miraculous oil was kept there as a memorial at the time when Eusebius wrote his history.
We do know that Narcissus became bishop of Jerusalem in the late second century. He was known for his holiness, but there are hints that many people found him harsh and rigid in his efforts to impose church discipline. One of his many detractors accused Narcissus of a serious crime at one point. Though the charges against him did not hold up, he used the occasion to retire from his role as bishop and live in solitude. His disappearance was so sudden and convincing that many people assumed he had actually died.Several successors were appointed during his years in isolation. Finally, Narcissus reappeared in Jerusalem and was persuaded to resume his duties. Bending under the weight of extreme old age, made St. Alexander his coadjutor. This primitive example authorizes the practice of coadjutorships; which, nevertheless, are not allowable by the canons except in cases of the perpetual inability of a bishop through age, incurable infirmity, or other impediment as Marianus Victorius observes in his notes upon St. Jerome. St. Narcissus continued to serve his flock, and even other churches, by his assiduous prayers and his earnest exhortations to unity and concord, as St. Alexander testifies in his letter to the Arsinoites in Egypt, where he says that Narcisus was at that time about one hundred and sixteen years old.
Monday, October 27, 2008
Wisdom 1:16 - 2:24
The godless call with deed and word for Death,
counting him friend, they wear themselves out for him,
with him they make a pact,
and are fit to be his partners.
‘As for the virtuous man who is poor, let us oppress him;
let us not spare the widow,
nor respect old age, white-haired with many years.
Let our strength be the yardstick of virtue,
since weakness argues its own futility.
Let us lie in wait for the virtuous man, since he annoys us
and opposes our way of life,
reproaches us for our breaches of the law
and accuses us of playing false to our upbringing.
He claims to have knowledge of God,
and calls himself a son of the Lord.
Before us he stands, a reproof to our way of thinking,
the very sight of him weighs our spirits down;
his way of life is not like other men’s,
the paths he treads are unfamiliar.
In his opinion we are counterfeit;
he holds aloof from our doings as though from filth;
he proclaims the final end of the virtuous as happy
and boasts of having God for his father.
Let us see if what he says is true,
let us observe what kind of end he himself will have.
If the virtuous man is God’s son, God will take his part
and rescue him from the clutches of his enemies.
Let us test him with cruelty and with torture,
and thus explore this gentleness of his
and put his endurance to the proof.
Let us condemn him to a shameful death
since he will be looked after – we have his word for it.’
This is the way they reason, but they are misled,
their malice makes them blind.
They do not know the hidden things of God,
they have no hope that holiness will be rewarded,
they can see no reward for blameless souls.
Yet God did make man imperishable,
he made him in the image of his own nature;
it was the devil’s envy that brought death into the world,
as those who are his partners will discover.
St. Jude is so named by Luke and Acts. Matthew and Mark call him Thaddeus. He is not mentioned elsewhere in the Gospels, except, of course, where all the apostles are referred to. Scholars hold that he is not the author of the Letter of Jude. Actually, Jude had the same name as Judas Iscariot. Evidently because of the disgrace of that name, it was shortened to "Jude" in English.
St. Simon is mentioned on all four lists of the apostles. On two of them he is called "the Zealot." The Zealots were a Jewish sect that represented an extreme of Jewish nationalism. For them, the messianic promise of the Old Testament meant that the Jews were to be a free and independent nation. God alone was their king, and any payment of taxes to the Romans—the very domination of the Romans—was a blasphemy against God. No doubt some of the Zealots were the spiritual heirs of the Maccabees, carrying on their ideals of religion and independence. But many were the counterparts of modern terrorists. They raided and killed, attacking both foreigners and "collaborating" Jews. They were chiefly responsible for the rebellion against Rome which ended in the destruction of Jerusalem in A.D. 70.
As in the case of all the apostles except for St Peter, St James and St John, we are faced with men who are really unknown, and we are struck by the fact that their holiness is simply taken to be a gift of Christ. He chose some unlikely people: a former Zealot, a former (crooked) tax collector, an impetuous fisherman, two "sons of thunder" and a man named Judas Iscariot.
It is a reminder that we cannot receive too often. Holiness does not depend on human merit, culture, personality, effort or achievement. It is entirely God's creation and gift. God needs no Zealots to bring about the kingdom by force. Jude, like all the saints, is the saint of the impossible: only God can create his divine life in human beings. And God wills to do so, for all of us.
It is also a reminder that no matter our current spiritual condition and our long shopping list of sins, if we co-operate with God's grace, frequently avail of the sacraments especially the Eucharist and confession and lastly love Mother Mary we will be lead down the path of sanctity and one day we will share in the banquet in the Father's house.