30th Sunday of the Year (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

October 26, 2014
Liturgical readings
Exodus 22:20-25
Psalm 18
1 Thessalonians 1:5c-10
Matthew 22:34-40

"The second is like the first: love your neighbor as yourself."

What Christ presented to His people is not totally different from what they had always known. His Jewish audience knew well all their religious laws. But the legalities of their faith were so numerous that Jewish people found it difficult to obey them in entirety. So Christ simplifies it for them - lessening the burden which the Law places upon each Jewish man's shoulder. With just two commandments, Christ summed up the spirit of the Law and all the teachings of the prophets. The two commandments from which He concisely expressed all the legal stipulations of their Jewish faith are stated in His command: "Love God with your whole heart, soul, mind and strength; and love your neighbor as yourself."

These two commandments written in the gospel of Matthew resound throughout all the centuries of the Christian faith. How did the faithful in history respond to these two commandments of the Lord? Fast-forward to the 17th to the 18th century in France, to a bishop in Geneva named St. Francis de Sales. St. Francis de Sales expressed this counsel for all Catholics of all walks of life. Because of what he wrote, he is fondly called the "Doctor of the love of God and neighbor". In his book, "Introduction to the Devout Life", loving God means a strong resolve to follow His commandments, counsels, and inspirations. The first step to love is to purge oneself from sin. Then counsels the practice of prayer and reception of the Sacraments. One has to resist also all temptations to sin. Following the counsel of St. Francis de Sales will put to right your relationship with God, with others and yourself.

The Christian message of love up to the present time has remained the same. Whether the commandment to love is expressed in contemplative life, an active life, or both, God remains the absolute source and end of that love. If He is not the source of love, then love may be misguided or tainted with sin. That is why God gives all the means to His love in order that the faithful may follow the twofold counsel of His Son Jesus. Prayer opens one's being to His love, while the Sacraments make each soul ready to receive it. Both means strengthen one's resolve to do good and to practice virtue. It may not be always easy to follow the commandment of the Lord. That is why all the faithful are called to source their energy and efforts not from their own strengths and intelligence alone, but from the Christ Himself present in the Sacraments.

Scripture quote:
"If you lend money to one of your poor neighbors among my people, you shall not act like an extortioner toward him." (Exodus 22)

Catholic Bible Translations

"What are the Catholic Bible Translations?"

Catholics have a number of options in choosing a bible translation that fit their prayer,study or meditation needs. This blog post aims to give information as regards several Catholic bible translations.

Bible translations

There are many bible translations which can help Catholics in their life of prayer and work. These bible translations are often used by many Catholics here and abroad:

• The New American Bible
• The Jerusalem Bible
• The Revised Standard Version
• The New Revised Standard Version
• The Good News Bible

Although the ideal (for study reasons) is to have all five translations, one can simply select one depending on one's needs.

For Catholics deeply immersed in liturgical life, especially in the celebration of the Eucharist, the New American Bible is good. Much of the texts in the New American Bible are also used in the Sacramentary and the Lectionary - two liturgical books used by the clergy in the celebration of the Eucharist. For countries and cultures familiar with American English, then this bible translation would fit perfectly in their prayer life.

The Jerusalem Bible is a favorite of students, scholars, and those given much into biblical studies. This bible translation combines two excellent qualities in a translation: very close to the original meaning of the text of the languages in which they were written; and written in a style of English that is elegantly presented. This is rare in bible translations. Since the English is smooth and polished, the translation is good not only for studies but also for prayer.

The Revised Standard Version is a must for all students of the bible. This bible translation is very, very close to the original meaning of the languages from which the translators worked on. Unlike the New Jerusalem Bible, the English in which it is presented is not as smooth and polished. But if one is in bible studies or any seminar on scriptures, this is a must-have.

The New Revised Standard Version is an improvement of the previous translation. Aside from inclusive language, it also presents numerous study aids such as maps, charts and a small concordance. It also has a table of readings for Sundays, solemnities, and weekdays [according to the lectionary of the Catholic Church in Canada]. Though this translation is often associated with North America, since its approval came from the bishops of both the U.S.A. and Canada, its capability as a translation is remarkably unique: the translation is an ecumenical product of Roman Catholic, Eastern Orthodox, Protestant and Jewish scholars. For those who want a translation that is a product of contemporary times, then this is the bible to purchase.

The Good News Bible is also a translation that Catholics can use. In general, this bible translation is best whenever you come upon a biblical passage [from another translation], and find it difficult to understand. Since the English is simple and contemporary, it is easier to comprehend. This is a bible translation anyone new with the bible can find easy to begin with. Whether it be for prayer, meditation or study, this is excellent for starters.

Memorial of Saints (October 24)

St. Anthony Mary Claret entered the Jesuit novitiate in Rome, but ill health caused him to leave. He preached missions for some years until together with Bishop Codina, he founded the Claretians - a congregation dedicated to the missions. Active in the politics of his time, a demand for his arrest led him to retire to a Cistercian monastery until his death (died ca. 1870 A.D.).

Blessed Aloysius Guanella worked as a parish priest for some years. In 1875 A.D., he assisted St. John Bosco in missionary work. Then, he returned to his diocese to work with the poor. As he opened refuges and schools for the poor, he eventually founded the Servants of Charity and the Daughters of St. Mary of Providence (died October 24, 1915 A.D.).

St. Felix of Thibiuca was a bishop of Africa. He had in his custody some sacred books of the Church which the secular authorities in his area wanted him to surrender. As St. Felix persisted in his refusal to surrender the sacred books, he was arrested, sent to Rome in chains, and then was beheaded (died ca. 303 A.D.).

St. Proclus was a disciple of St. John Chrysostom. He became active in the politics of the Church of his time - incurring rejection from the people of Cyzicus, and opposing Nestorius' teachings. He was then named Patriarch of Constantinople and ministered well to the people of the city. He also wrote several treatises, letters, and sermons (died ca. 446 A.D.).

St. Aretas was chief of the Beno Health community in southwestern Arabia. He and 340 of his townspeople were massacred due to the political conflicts of their time. The massacre horrified the world at the time that Mohammed even denounced it in the Koran (died ca. 523 A.D.).

St. Senoch was a convert to the Christian faith, and then became a hermit. Known for his holiness, he attracted disciples and was praised highly by St. Gregory of Tours. St. Senoch was reported to have performed numerous miracles as abbot of his community of monks (died ca. 576 A.D.).

St. Martin of Vertou was ordained deacon by St. Felix. After preaching unsuccessfully at Poitou, he lived as a hermit in the Dunan forest in Britanny. He eventually attracted numerous disciples whom he organized into the Vertou Abbey, and became its abbot (died ca. 601 A.D.).

St. Maglorious became a monk and a disciple of St. Samson. The two became missionaries to Britanny. St. Maglorious became abbot of a monastery and then succeeded St. Samson as bishop of Dol. In his old age, St. Maglorious lived as a hermit and founded a monastery at Sark (died ca. 586 A.D.).

St. Ebregislus is reported in the Roman Martyrology as an archdeacon who succeeded St. Severinus as bishop of Cologne. He was then beaten to death in a church at Tongres (died ca. 5th century).

Mother Teresa of Calcutta: Her Life, Work & Beatification

On Mother Teresa and her missionary work

Facts on Blessed Teresa of Calcutta

Mother Teresa of Calcutta has won the heart of the world by her missionary work among the "poorest of the poor" in Calcutta, India. Written here are some facts about her and her missionary work.

A second vocation

Before Mother Teresa discovered her call to a "second vocation", she was a member of a teaching congregation of sisters - the Sisters of Our Lady of Loreto in Ireland. It was said that while she was teaching at Calcutta to middle-class girls at Saint Mary's High School, she peered out the window of the school and saw the poor of Calcutta. That was one of the turning points of her vocational crisis. Eventually, it was while in a train ride that she felt the call to serve the "poorest of the poor" in Calcutta. On August 16, 1948 A.D., she left her congregation to follow her "second" call. This was a major turning point that soon paved the way for her to receive the honor of the title, "the living saint".

Herewith is a list of important facts and highlights in the life and missionary work of Mother Teresa

1910 A.D.: She was born Agnes Gonxha Bojaxhiu on August 26 in Skopje, of Albanian parents. Her father, Nikolle, had a construction supply store. When he died, Drana Bernai, her mother supported the family by engaging in dressmaking.

1928 A.D.: She arrives in India to join a convent school in Calcutta, administered by the Sisters of Our Lady of Loreto

1931 A.D.: Agnes makes her religious profession of chastity, poverty and obedience on May 25, taking the name Teresa, after Saint Therese of Lisieux.

1946 A.D.: Mother Teresa is inspired to set up her own home to help the poor and sick of Calcutta

1948 A.D.: She becomes an Indian citizen

1950 A.D.: Mother Teresa sets up the Missionaries of Charity

1960 A.D.: Mother Teresa makes her first trip outside India. Her trip eventually led her to visit London where she was interviewed by Malcolm Muggeridge, who convinced the BBC to make a documentary of her work. The program thus produced, plus a later biography, "Something Beautiful for God", would make her world-famous.

1965 A.D.: On February 1, the Vatican granted the Missionaries of Charity official approval.

1971 A.D.: Awarded the Pope John Peace Prize

1979 A.D.: Awarded the Nobel Peace Prize

1980 A.D.: Mother Teresa is bestowed India's highest civilian honor, the Bharat Ratna.

1989 A.D.: She suffers heart trouble and is fitted with a pacemaker

1990 A.D.: She is asked to stand down as head of the order but is voted back in as superior general.

1991 A.D.: Undergoes heart surgery in the United States.

1993 A.D.: Further surgery in Calcutta is performed to clear a blocked heart vessel.

1994 A.D.: Pope John Paul II persuades Mother Teresa to continue as head of the order.

1996 A.D.: She suffers heart failure on August 22. Her heart stops beating for around two minutes but she is resuscitated. She later has a heart attack and undergoes further surgery to clear her heart arteries.

1997 A.D.: On March 13, Sister Nirmala is elected to succeed Mother Teresa as head of the Missionaries of Charity. On May 16, Mother Teresa sets off on a nine-week tour of Europe and the United States to introduce her successor to the Pope. She then becomes embroiled in a dispute over a television film of her life which she says glamorizes her work. She then dies in Calcutta on September 5, at age 87.

Mother Teresa died having written to her Sisters, "Love for Jesus in prayer, love for Jesus in your brothers and sisters, love for Jesus in the poorest of the poor. Nothing else."

Because of Mother Teresa's commitment to the "poorest of the poor", her Order has expanded throughout the world - running hospices, treatment centers, and hospitals and caring for the abandoned, the aged, and the homeless.

In October 19, 2003 A.D., Pope John Paul II celebrated the solemn eucharistic liturgy for the beatification of Mother Teresa of Calcutta. This is one step before she is declared a saint in the universal Church.

Memorial of Saints (October 23)

St. John of Capistrano had a high education, was appointed Governor of Perugia, and married a rich and beautiful woman. In 1416 A.D., during the war between Perugia and the Malatestas, he was imprisoned. This experience led him to separate from his wife and become a Franciscan. Ordained in 1420 A.D., he became an excellent preacher. In 1456 A.D., he was commissioned by the Pope to preach a Crusade against the Turks. St. John recruited 70,000 Christian men, and led them to a victorious battle against the Turks. Three months later, he caught a deadly infection that caused his death (died ca. 1456 A.D.).

St. Severinus Boethius was orphaned as a child, but since his family was renowned, he received an excellent education and made a good marriage. Severinus was an excellent scholar, knowledgeable in many subjects. He wrote the theological treatise, "De sancta Trinitate". He was however caught up in the fight between the Ostrogoth rulers and Eastern Emperor Justin. Imprisoned, he took the opportunity to write "The Consolation of Philosophy". After his imprisonment, he was tortured and executed. St. Severinus Boethius is considered the first of the scholastics and had great influence in the Middle Ages (died ca. 524 A.D.).

St. Theodoret was a priest at Antioch who refused to surrender the sacred church vessels to Prefect Julian of the East. He was arrested, and also charged with destroying the statues of pagan gods. In retaliation, St. Theodoret denounced the Prefect for his apostasy. The Prefect then condemned Theodoret to death and had him beheaded. Before his martyrdom, Theodoret predicted that Julian would die painfully. The prophecy came true, and Prefect Julian died in agony (died ca. 362 A.D.).

St. Severinus, also known as Seurin, became bishop of Trier in Gaul. In about 405 A.D., he was named to the see of Bordeaux. It was here in Bordeaux that he became known for his zealous opposition to Arianism - the heresy that believed Christ is only man and not God. Severinus spent his last years in Bordeaux (died ca. 420 A.D.).

St. Romanus of Rouen was from a Frankish family and raised in the court of Clotaire II. In ca. 630 A.D., he was named bishop of Rouen. He did many things as bishop of Rouen: he worked to convert his people from idolatry; he ministered to criminals condemned to death; and he was known to have performed many miracles (died ca. 640 A.D.)

St. Ignatius of Constantinople and his brother were exiled to a monastery when their father, a Byzantine Emperor, was deposed by Leo the Armenian in 813 A.D. Ignatius grew up in the monastery and eventually became one of its abbots. Because of the political conflicts of that time, Ignatius was involved in an extended factional struggle in both the Church and the Empire. With all these political involvements, St. Igantius of Constantinople still pursued a road to sanctity and was very much recognized for his holiness (died ca. 877 A.D.)

St. Allucio was a shepherd in his native Pescia, Tuscany in Italy. He then became director of the almshouse in Valdi Nievole and built shelters at river crossings and mountain passes. These structures were eventually managed by young men who became known as the Brothers of St. Allucio. Allucio was also noted to have created an accord between the warring states of Ravenna and Faenza (died ca. 1134 A.D.)

29th Sunday of the Year (A)

(Edited) Sunday reflections: (From) liturgical years 2014 (A), 2015 (B), and 2016 (C)

October 19, 2014
Liturgical readings
Isaiah 45:1, 4-6
Psalm 96
1 Thessalonians 1:1-5b
Matthew 22:15-21

"Lord, we know you teach God's way sincerely."

The Lord teaches God's way with a hierarchy of values different from the Pharisees. The Pharisees teach that what matters is their Hebraic Law, which they see as above all; but, for Christ, the Father's love and His mercy is what is really greater than the Law. This Hebraic Law (all laws given by God through Moses and Jewish tradition) emphasizes the importance of rituals and liturgical legalities. So as the Pharisees tell Jesus that He does not follow the Law, Jesus defends Himself by saying that He came to fulfill the Law: to make His Spirit the law that frees man from sin and evil. It is a law not only based on Jewish legalities but a Law that is engraved in the heart of man. It is a Law based on faith in Christ.

When Jesus teaches from this perspective, the Pharisees and the Herodians of His time became increasingly hostile to His leadership. So these Jewish leaders try all means and ways to trap Him. One way they have done this is what the gospel presents this Sunday. The gospel shows how Jesus eludes the trap set by the Pharisees with the answer that obeying God need not conflict with the demands of the State (i.e., with Caesar and his taxation laws). His pronouncement of "give to Caesar what is Caesar's and to God what is God's", makes one realize that following God's will need not necessarily conflict with the laws of a State. All that is necessary is to know what ought to be the focus of one's life and do what is required by the State.

The laws of any State are meant to bring order, peace and harmony to all individuals, families and institutions. This order brings basic services to the people, with respect to specific cultural differences. The laws of the Church has a mission to do the same, and much more: she teaches something universally true for all cultures. The Church follows Christ and acts as His light for the world - illuminating and guiding all the faithful with universal norms and truths. She provides the knowledge and wisdom to discern how each of the faithful should "give to Caesar what is Caesar's, [and] to give to God what is God's" (through her social encyclicals). It takes discipline to follow the counsel of Jesus, and to keep to a moral balance in one's relationship with both the Church and the State. Once the discipline is learned, one can live in a right relationship to God and the laws of the State.

Scripture quote:
"Give to Caesar what is Caesar's, but give to God what is God's." (Matthew 22)

St. John Paul II (1996-2000 A.D.)

Series: On the life of John Paul II

From 1996 - 2000 A.D.

The Pope continues to suffer from his health

After having an artificial hip replacement, the Pope told the faithful that God was asking him to suffer in reparation for the offenses against the culture of life. In 1996 A.D., he also had his appendix removed. It was during this period that the first symptoms of Parkinson's disease gradually appeared and started to affect his work. His left hand started to shake uncontrollably, but the Pope was brave and still made public appearances. As he traveled the world, he no longer knelt, bent down, and then kissed the ground after coming down from the plane: instead, he was offered a tray of national soil to kiss without stooping.

No stranger to human suffering

The Holy Father is no stranger to human suffering. By the time he was 20 years old, he had buried his parents and his older brother. He had endured repression first from the Nazis and then from the Communists. Every day, he hears painful stories that prompt him to express his solidarity with all who are hurting. He sends papal telegrams to heads of state and local bishops. The message would be either a response to a natural disaster or the violent death of a missionary. Vatican spokesman Joaquin Navarro-Valls would also report that, upon receiving news of a disaster or tragedy, the Pope goes into his private chapel to pray for the victims. Prayer is very important to this missionary Pope.

Meeting with one of the last communists

Many believe John Paul II helped set in motion the events that led to the end of Russian communism. When the Kremlin cut off its decades old aid pipeline to Cuba, Fidel Castro (Cuba's revolutionary leader), was instantly transformed into an isolated ruler of an increasingly beleaguered island nation. When John Paul II visited Cuba in January 21-25, 1998 A.D., he forcefully directed the local Church to embrace spiritual, and not political revolution. In his sermons, he extolled the virtues of "freedom of expression". With this, the Cuban people erupted with a chant of "Libertad! Libertad!". Though the Pope's trip to Cuba did not prompt the push for freedom which the people chanted for, the Pope and Cuban leader Fidel Castro ended nevertheless with a balance of power. Half of Cuba stuck with their political icon Che Guevarra, while the other half continued to be loyal and devoted to the Sacred Heart of Jesus.

Millenium Fever

John Paul made it clear that those seeking the clue to his life, times and vocation to the papacy would find it in the coming third millenium (the Jubilee Year 2000 A.D.). He had declared: "In fact, preparation for the Year 2000 A.D. has become, as it were, a hermeneutical (a term used in the study of the Scripture) key of my Pontificate." The coming millenium would show the meaning of his papacy, opportunities to make connections, to read the signs, and know the Third Secret of Fatima. As the third millenium dawned, the Jubilee Year 2000 A.D. had been preceded by a flurry of renovations in the Eternal City. John Paul's schedule was packed with many ceremonies. On Christmas Eve, he opened the holy door of St. Peter's to a fanfare of ivory tusk horns. Christ, the Pope told the assembly, is "the door of our salvation," but "people often seek the truth elsewhere" - truth seen in modern ways of living. On New Year's Day, he opened another holy door at St. Mary Major.

On an Extraordinary Pilgrimage to the Holy Land

Since becoming Pope, John Paul had longed to revisit the sites where Christ stood, and to bring his message of peace to the violence-scarred region. After heeding the advice of his senior advisers to put off the visit, in 1999 A.D., he overrode their concerns and announced a trip to the Holy Land. The Holy Father tailored his journey as a pilgrimage to the sacred sites of the three great religions that recognized Abraham: Judaism, Christianity, and Islam. On February 24, 2000 A.D., the Pope flew to Egypt; two days later, he visited Mount Sinai, where the Ten Commandments were handed to Moses. Day of Pardon

Before the Pope undertook the central part of his Holy Land pilgrimage, like other pilgrims, he sought a clean conscience - for himself and for the Church. On March 12, 2000 A.D., the first Sunday of Lent, at St. Peter's Basilica, the Holy Father prayed to inspire renewed fidelity to the message of the Gospel. He also acknowledged and examined the offenses committed in the name of the Roman Catholic Church over the centuries. "Never again offenses against any people...never again acts of discrimination, exclusion, oppression, contempt for the poor and the defenseless." It was an act unprecedented in the history of the Church: the Pope had taken the Church to confession.

Back to the Holy Land Pilgrimage

On March 20, 2000 A.D., the Holy Father flew to Jordan to visit the site of Christ's baptism by John the Baptist. His next stop was Israel: a visit to the Church of the Nativity in Bethlehem; a visit to the Garden of Gethsemane, and the cenacle on Mount Zion - where the Pope prayed intently. But the two most poignant and unforgettable moments of the Pope were his prayer at the Western Wall and his visit to Israel's Holocaust memorial at Yad Vashem. Here, the Pope asked forgiveness for centuries of Catholic sins against the Jews.

A Visit to Fatima, Portugal

On Saturday, May 13, 2000 A.D., the feast of Our Lady of Fatima, before a crowd of a million faithful, John Paul presided at a beatification Mass for the two seers of Fatima, Francisco and Jacinta Marto - both of whom died at an early age. Sister Lucia dos Santos, the third seer, was ninety-three years old at the time. On the previous day, May 12, 2000 A.D., the Pope had arrived at the Fatima Shrine with Cardinal Sodano, his Secretary of State. That evening, he prayed in the Chapel of the Apparitions and left a small red box at the foot of Our Lady of Fatima's statue. The red box contained a ring given to him by Cardinal Stefan Wyszynski, former primate of all Poland when John Paul was elected Pope. It was also during these eventful days that the Holy Father gave permission to Cardinal Sodano, Secretary of State, to divulge the Third Secret of Fatima - a secret delivered by Sis. Lucia dos Santos to Pope Pius XII (a devotee of the cult), fifty-six years ago.

Edited from the following sources

• The Pope Coming from the East, by Teresio Bosco, S.D.B.
• An Intimate Portrait: John Paul II, by Mark Bakermans
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, by TV Guide Magazine Group, Inc.
• Special Report: The 25 Years of Pope John Paul II, Vatican Information Service
• John Paul II: A Great Pope Passes into History, Readers Digest (June 2005 A.D.)
• John Paul II: 1920-2005 A.D., Newsweek Special Double Issue (April 11/April 18, 2005 A.D.)

A Gift of Enduring Love by Joseph Durepos

On Pope John Paul II: Go In Peace - A Gift of Enduring Love, edited by Joseph Durepos.

This book speaks about the spirituality of John Paul II and is edited by Joseph Durepos. The book shows Pope John Paul II's thoughts on many subjects and topics. The title of the book is an apt summary of John Paul II's before he passed away in 2005.

Good spiritual reading

The title of the book, "Go in Peace", is the context and background of all that John Paul II stood for in his work and mission of peace. In the very first pages of the book, there is a quote from him that says, "Peace is not a utopia, nor an inaccessible ideal, nor an unrealizable dream ... Peace is possible". As one reads the first pages of the book, the words of John Paul II come from a soul who brings peace - the peace which he could only received from his personal relationship with Christ.

Prayers and Quotations

At the end of each chapter in the book, there are prayers and more quotations from John Paul II. These prayers and quotations are concrete expressions of his thoughts and feelings on the subject and theme discussed in every chapter. Each chapter is easy to read and can pass as light reading material. And to fully benefit from the book, one must read it slowly to fully comprehend the richness in meaning in what he wrote.

Titles of the Chapters

• On Prayer
• On Forgiveness and Reconciliation
• On Jesus
• On Faith and Belief
• On Living in the World
• On Morality and the Christian Conscience
• On the Church
• On the Eucharist and the Mass
• On the Family
• On Suffering
• On Christian Vocation and Working in the World
• On God the Father

Be Not Afraid, Go in Peace

At the beginning of John Paul II's pontificate, his message of "Be Not Afraid", taken from Scripture, encourages the Church to witness to the world with the message of the gospel. This message is highlighted in the book, "Crossing the Threshold of Hope". There are more written resources of his spiritual message. The book "Go in Peace" is one of the final messages he gives to the Church. The spirit of the Gospel pervades in all of his thoughts and messages.

A spirituality that will continue to encourage and inspire

The Church is very fortunate to be gifted with a leader in the stature of John Paul II. He has touched the lives of many people who encountered him personally in his missionary journeys. A lot of people are waiting to have the title, the Great, after his name. So far only two popes have this title: Gregory the Great and Leo the Great. There is really something great in what John Paul II witnessed to the world since his teachings are rooted in the gospel and in his relationship with God. In the final prayer published in the book, one will sense the greatness of his spiritual message:

I leave you now with this prayer:

that the Lord Jesus will reveal Himself to each one of you, that He will give you the strength to go out and profess that you are Christian, that He will show you that He alone can fill your hearts. Accept His freedom and embrace His truth, and be messengers of the certainty that you have been truly liberated through the death and resurrection of the Lord Jesus. This will be the new experience, the powerful experience, that will generate, through you, a more just society and a better world. God bless you, and may the joy of Jesus be always with you. Amen.

Memorial of Saints (October 17)

St. Ignatius of Antioch was consecrated bishop by St. Peter the Apostle. Ignatius governed his diocese for 40 years. He was arrested during the persecution of Christians by Emperor Trajan and shipped to Rome. In Rome, he was thrown to the lions and died a martyr's death (died ca. 107 A.D.).

St. John the Dwarf was from lower Egypt. He went to the desert of Skete and became a disciple of St. Poemen. When Skete was invaded by marauding Berbers, he left the desert to settle on Mount Quolzum until he died (died ca. 5th century).

St. Anstrudis succeeded her mother as abbess of the abbey founded by her father. When she opposed mayor Ebroin for the murder of her brother Baldwin, she was subjected to harassment. However, Blessed Pepin of Landen placed her under his protection (died ca. 700 A.D.).

St. Nothelm was named archbishop of Canterbury in 734 A.D. St. Nothelm had done much research in the Roman archives on the history of Kent. St. Nothelm passed on these studies to Abbot Albinus. It was St. Nothelm's studies that Abbot Albinus preserved which Venerable Bede consulted for his famed writing on the "Ecclesiastical History".

St. Seraphino was a shepherd in his youth. At sixteen, after he was orphaned, he became a Capuchin lay brother of Ascoli Piceno, Italy. He was noted for his holiness, devotion to the Blessed Sacrament, and spiritual wisdom (died ca. 1604 A.D.).

St. Richard Gwyn was a Protestant citizen of Wales. He opened a school, got married, and sired six children. He left the school he founded when he was converted to Catholicism. He was then arrested, and then hanged, drawn and quartered at Wrexham - the first Welsh martyr (died ca. 1584 A.D.).

On St. Teresa of Avila, Her Writings and Spirituality

On the life, writings and spirituality of St. Teresa of Avila, virgin and doctor

St. Teresa of Avila, 1515-1582 A.D.: together with St. Catherine of Siena, St. Teresa was declared a doctor of the Church in 1970 A.D.; she was noted to have developed her doctrine of prayer from her own personal story without the help of any theological education.

Biographical sketch

St. Teresa of Avila, also known as Teresa of Jesus [her Carmelite name], was born on March 28, 1515 A.D., in Avila, a city of Old Castile, Spain. She was the third of nine children of her parents Don Alonzo Sanchez de Cepeda and Doña Beatrice Davila y Ahumada. Both parents of St. Teresa were people of position in Avila.

At age seven, St. Teresa was intrigued by the lives of the saints. Together with her younger brother Roderigo, they decided to be martyrs and left home to go to Morocco - thinking that their martyrdom at the hands of the Moors will make them saints. An uncle then found them and returned them to their frightened mother. Failing to become "martyrs", St. Teresa and Roderigo again decided to be hermits. They built little cells from stones right in their own garden.

St. Teresa was 14 years old when her mother died. This triggered a change in her. She became more interested in the fashions that young women of her social class were interested in. Noticing this change in her, St. Teresa was sent by her father to a convent school.

It was after attending the school in an Augustinian convent that St. Teresa felt drawn towards religious life. She became a Carmelite nun in 1536 A.D. It was as a Carmelite nun that St. Teresa slowly understood her calling. First, the convent she entered was much into the socialization of the town. In fact, the parlor of the convent was the social centre of the town. In the beginning, St. Teresa was part of this socialization that she gave up much of her prayer and meditation. She then realized that something was amiss in all that was happening.

St. Teresa of Avila came to believe that her Carmelite order needed reforms. So, despite the resistance of many ecclesiastics, she then founded the St. Joseph Convent in Avila in 1561 A.D. Others soon followed in many parts of Spain. These convents that St. Teresa founded were for nuns who wished to live cloistered lives - committed to strict discipline and almost perpetual silence. St. Teresa of Avila and her nuns came to be known as Discalced Carmelites - a name taken from the fact that they wore sandals instead of shoes [meant to be a sign of austerity and poverty]. Soon, with St. John of the Cross, St. Teresa of Avila also founded similar monasteries for men: one at Durelo in 1568 A.D., and a second one at Pastrana in 1569 A.D.

In her reform efforts of the Carmelite Order, St. Teresa of Avila travelled all over Spain and wrote many letters and books. Her book, The Way of Perfection, was written to guide her nuns. Foundations, another of St. Teresa's works, was written also for her nuns [meant for their encouragement]. And the book Interior Castle, explains St. Teresa's teaching of the contemplative life for lay people.

Though St. Teresa of Avila was very much a contemplative, she also led a highly active life. She was popular, charming, and witty, but in a humble and very courteous manner - that even her enemies respected her. However, St. Teresa's health was poor most of her life - more so during the last two years. She died in 1582 A.D. while visiting the convent at Alva de Tormey.

In 1622 A.D., St. Teresa of Avila was canonized by Pope Gregory XV. She was then declared a Doctor of the Church in 1970 A.D. by Pope Paul VI.

St. Teresa of Avila was truly a daughter of the church and a child of her times. Her greatness lies not only in her teaching and doctrine of prayer, but on the truth that she struggled victoriously to make her mission of reforming Carmel amidst a dominantly male and Spanish ecclesiastical structure.

Teaching and spirituality

St. Teresa of Avila's teaching on prayer is contained in three major works:

• The Book of Her Life (chap 11-22)
• The Way of Perfection
• The Interior Castle

The summary of her teaching on prayer is well expressed in a well-known definition found in The Book of Her Life:

"Mental prayer in my opinion is nothing but an intimate sharing between friends; it means taking time frequently to be alone with Him who we know loves us" (Life 8,5)

In "The Way of Perfection" St. Teresa says, "Remember how Saint Augustine tells us about seeking God in many places and eventually finding Him within himself ...All one need to do is go into solitude and look at Him within oneself" (The Way of Perfection 28,2)

St. Teresa of Avila agrees with St. Augustine that God dwells within the soul. She goes on to teach that this dwelling is one of beauty and splendor and likened to a castle. In her work, Interior Castle, she describes this soul to be "made entirely out of a diamond or of very clear crystal, in which there are many rooms." (The Interior Castle 1,1)

St. Teresa of Avila is very much convinced that every person has the capacity to realize this presence of God in himself. Her very life, the meaning of her reform and activities, and all her major works, are a testimony of the truth of this teaching.

Excerpts from writings

When they forbade the reading of many books in the vernacular, I felt that prohibition very much because reading some of them was an enjoyment for me, and I could no longer do so since only the Latin editions were allowed. The Lord said to me: 'Don't be sad, for I shall give you a living book'. I was unable to understand why this was said to me, since I had not yet experienced any visions. Afterwards, within only a few days, I understood very clearly, because I received so much to think about and such recollection in the presence of what I saw, and the Lord showed so much love for me by teaching me in many ways, that I had very little or almost no need for books. His Majesty had become the true book in which I saw the truths (Life 26,5).

Let it never be said of them, as it is said of some other Orders, that they do nothing but praise their beginnings. It is we who are the beginners now; but let them continually strive to be beginners too, in the sense of growing better and better all the time (Foundations, 29).

Books on Pope John Paul II

Books and Resources on John Paul II used as references

• John Paul II: Go In Peace - A Gift of Enduring Love, by editor Joseph Durepos
• Crossing the Threshold of Hope, by John Paul II
• John Paul II: The Encyclicals in Everyday Language, by Joseph Donders (the 1st 12 of the Pope's 14 encyclicals)
• The Private Prayers of Pope John Paul II: The Loving Heart
• The Private Prayers of Pope John Paul II: Words of Inspiration
• John Paul II: A Great Pope Passes into History, Readers Digest, June 2005
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, TV Guide Special Tribute Issue, 2005
• The Pope Coming From the East, by Teresio Basco, S.D.B.
• An Intimate Portrait of Pope John Paul II, by Mark Bakersman
• John Paul II 1920-2005: Special Double Issue of Newsweek, April 11/April 18, 2005
• Special Report: The 25 Years of Pope John Paul II (VIS)

These are the sources from which the first six articles published in this blog are based on, specifically his life and work from 1920-1990 A.D. The seventh article covers the life of his missionary pontificate during the years 1991-1995 A.D.

Memorial of Saints (October 16)

St. Hedwig was married to Henry, Prince of Silesia (a region of central Europe which is in parts of present-day southern Germany, the Czech Republic, and southeastern Poland). After the death of her husband in 1238 A.D., Hedwig became a Cistercian nun in the monastery of Trebnitz. Noted among her spiritual gifts were her prophecies of the death of one of her sons in battle, and also her prophecy of her own death at the monastery. St. Hedwig is the patron saint of Silesia (died ca. 1243 A.D.).

St. Margaret Mary Alacoque was instrumental for the founding of the devotion to the Sacred Heart of Jesus. As a Visitation nun in the convent of Paray-le-Monial, she had a series of visions of Jesus as the Sacred Heart. Although many at first did not believe in the authenticity of her visions, her spiritual director, Bl. Claude La Colombiére supported and encouraged her. In 1765 A.D., Pope Clement XIII officially recognized and approved the devotion in Poland. It was in 1856 A.D. that the devotion to the Sacred Heart of Jesus was extended to the whole Church (died ca. 1690 A.D.).

St. Gerard Majella wanted to join the Capuchins but ended up as a servant in the household of the bishop of Lacedonga. After the bishop's death, he returned home and opened a tailor's shop. in 1748 A.D., he joined the Redemptorists as a lay brother. He became known for his extraordinary supernatural gifts - bilocation, prophecy, ecstasies, visions and infused knowledge. Because he was also widely known for his holiness and charity, many people wanted to visit him. St. Gerard spent the last months of his life raising funds for his community (died ca. 1755 A.D.).

St. Gall studied under Sts. Comgall and Columban and was ordained. Gall accompanied Columban to Gaul and worked with him at Annegray and Luxeuil (in present-day east-central France). Gall accompanied Columban in the latter's other journeys, but had to stay behind in 612 A.D. due to ill health. After his recovery, he became a hermit on the Steinach River and attracted numerous disciples. Eventually a monastery was built in the site of his hermitage and came to be known as St. Gall's Monastery (died ca. 635 A.D.).

Sts. Martinian and Companions and Maxima were slaves in Africa during the reign of Arian King Genseric. It was Maxima who converted Martinian and his brothers to Christianity. When the master who owned Martinian and Maxima wanted the two to get married, both fled to a monastery. The two were however brought back and then flogged by their master. After the master's death, his widow sold his slaves, and the new owner freed Maxima and sold the men to a Berber chief. Because of the Christian persecutions at the time, they were all tortured and dragged to their deaths by horses (died ca. 458 A.D.).

St. Mommolinus became a monk at Luxeuil. He was sent to St. Omer to be a missionary to the Morini in Artois (present-day west of the Franco-Belgian coal basin). Mommolinus later on became superior of a monastery at Sithiu and became bishop of Noyon in 660 A.D. At Noyon (north of Paris), Mommolinus built Saint-Quentin Monastery, with Bertram as abbot (died ca. 686 A.D.).

St. Bercharius also became a monk at Luxeuil and was ordained. He became the first abbot of the monastery at Hautvillers - founded by St. Nivard. Then he himself also founded a monastery named Montier-en-Der. He also built a convent for nuns named Puellemontier. St. Bercharius died of stab wounds after he was attacked by a monk he enforced his discipline (died ca. 696 A.D.).

St. Lull was educated at Malmesbury Monastery where he became deacon. Later on he was sent to the mission in Germany under St. Boniface. After St. Boniface's death, he succeeded to the see of Fulda. He became involved in a jurisdictional dispute with St. Sturmi, abbot of Fulda. The dispute was however resolved by King Pepin who declared the abbey of Fulda independent. St. Lull spent his last years in the monastery of Hersfeld (died ca. 786 A.D.).

St. Anastasius of Cluny became a monk at Mont St. Michel but soon left to live as a hermit on the island of Tombelaine off the coast of Normandy (former name of a region in present-day northwest France). In 1066 A.D., St. Hugh convinced him to join the monastery at Cluny. He lived at Cluny for seven years and then went on a mission to Spain. In 1080 A.D., he returned to Cluny and lived at the monastery for seven years more before he resumed his solitary life near Toulouse (died ca. 1085 A.D.).

St. Bertrand of Comminges was the son of a high military officer. He did not follow in his father's footsteps, but decided to become a canon at Toulouse. In 1075 A.D., he became bishop of Comminges, France and administered his see for the next 48 years. He did many things in his see: he reformed the diocese, put the canons under the rule of St. Augustine, and became known to have performed several miracles (died ca. 1123 A.D.).

28th Sunday of the Year (A)

(Edited) Sunday reflections: (from) years 2014 (A), 2015 (B), and 2016 (C)

October 12, 2014
Liturgical readings
Isaiah 25:6-10a
Psalm 23
Philippians 4:12-14, 19-20
Matthew 22:1-14

"They rounded up everyone they met, bad as well as good."

Some parables of Jesus involve the theme of God's judgment. This parable of the wedding feast is a good example. God is represented by the king who gave a big banquet for his son's wedding. When the king gave out the invitations through his servants, some of those invited created trouble. And so the king expressed his anger by sending his army and burning their city. But since the feast for his son had already been prepared, the king still sent out his servants to invite anyone they could see. As all kinds of people were invited, the wedding hall was filled with guests, both good and bad.

How does tradition interpret this parable? According to St. Thomas of Aquinas, the banquet in the parable is like the Eucharistic banquet. In the Eucharist, all are invited to come and partake of it - both saints and sinners. All are healed and comforted. Sins are purged away. Virtues are increased. Souls are enriched with an abundance of every spiritual gift. All Catholics of all walks of life are privileged to receive these wonderful effects of the Eucharistic celebration. And the Eucharist is not exclusive; it is inclusive. But even if the invitation is for all, many "ignore it, go their way to their farm or to their business". And others even lay hold of its servants, "insulting them and killing them" - as the many martyrs of Church history attest to.

Jesus instituted the Eucharist for all, to strengthen the good that is in all people, and to purge away what is bad. Others do not see or are ignorant of the value of the Eucharist. But there must be respect for their belief and reserve the final judgment to God. In time, as God sees fit, He will enter others' lives, and make them aware of the great spiritual treasures that the Eucharist can bestow upon all people. The Eucharist is meant for all. It is the reason for the mission: it is the reason the Church goes on mission to make the gospel known. And the spiritual treasure of healing, gratitude and joy which the Eucharist can give is a blessing all can partake of.

Scripture quote:
"On this mountain the Lord of hosts will provide for all peoples...a feast of rich food and choice wines...The Lord God will wipe away the tears from all faces; the reproach of his people he will remove from the whole earth." (Isaiah 25)

Understanding Eschatology: Death, Judgment, Heaven, Hell, the Second Coming

Limbo, the Eschata, Eschatology and Christian Hope

The theology of the last things such as death, judgment, heaven, hell and the second coming of Christ, belongs to the study of eschatology. This study takes as its principle still the person of Christ, who remains as the source of Christian hope for all Christians, in view of the end time, and the future thereafter, where a new earth and a new heaven shall be created.

Definition of Limbo

Some theologians define limbo as a state of being shared by all those who have died deserving neither the full experience of heaven nor the everlasting sorrow of hell. The term is taken from Latin, "limbus", meaning "on the border" or on the edge. The word also means a border or hem of a garment. This technical theological term designates the place or condition of those who have died without baptism, but also without the mortal guilt necessary for condemnation to hell.

Two kinds of limbo

Tradition distinguishes between the limbo of the Fathers (limbus patrum), and the limbo of the infants (limbus infantum). The first designates all the just who have preceded Jesus in salvation history, including Old Testament figures, and all those of non-Jewish origin. The second refers to the state of children who have died without baptism but also not committing any sin. In 1794 A.D., Pope Pius VI taught that a Catholic can believe in this spiritual condition of happiness called "limbo", where no pain is suffered by those who are destined to be in that state of being.

Definition of eschata

The eschata refers to the last things: death, judgment, heaven, hell and the second coming of Christ (particularly called parousia). These last things can be viewed two ways: by focusing on the destiny of the individual with accounts of what will happen to him in terms of purgatory, heaven or hell, or on the other hand, by focusing on the collective destiny of the world, both natural and human, in terms of a general resurrection of the dead and the dawning of a new earth and a new heaven.

Eschatology and Christian hope

The eschata are understood more in the context of eschatology, which refers to the study of the last things. But eschatology is always to be seen and guided by the principle that Jesus is the norm and foundation for all truth regarding the last things, and what would be in the future after it. Jesus and His resurrection becomes the center that produces Christian hope for personal lives and the social and environmental dimensions in which these are situated. Thus, even if the future remains very much a mystery for every Christian, the promise of new life in Christ to come can always be imaged in the person of Christ Himself and through the scripture: "no eye has seen nor ear heard, nor the heart of man conceived what God has prepared for those who love him".

Related sources:

• The New Dictionary of Theology, Komonchak, Collins and Lane, editors
• The New Concise Catholic Dictionary, by Reynolds R. Ekstrom

St. John Paul (1991-1995 A.D.)

Series: On the life of John Paul II

From 1991 - 1995 A.D.

The Gulf War

As the world entered the decade of the 1990s, it just experienced the breakup of the Soviet Union and the retreat of Soviet communism. Now, the focus of the world's attention was riveted on the impending Gulf War. John Paul wrote a letter to USA President George Bush and to President Saddam Hussein of Iraq, in an attempt to avert the war. The letter was written the 5th of January, 1991 A.D., but the Gulf War still erupted two days later. Fortunately, the war was brief and shortlived; it ended on February 28, 1991 A.D.

Still the missionary Pope

1991 A.D. again saw the Pope travelling to countries outside Rome:
May 10-13: Portugal
June 1-19: Poland
August 13-20: Czestochowa, Poland (3rd World Youth Day)
October 12-21: Brazil
In the Holy Father's fourth visit to Poland, he saw the advent of free enterprise. The Western world was now coming to Poland: mass-market paperbacks, Hollywood movies, and commercial TV. But the Holy Father had a mission in mind for Poland - that Poland would return to its Christian roots and become a beacon of hope for the rest of Europe in the coming third millenium.

A third social encyclical

The Pope wrote three important encyclicals on questions of labor, politics, and economics. The first in 1981 A.D. (Laborem Exercens - On Human Work); the second in 1987 A.D. (Sollicitudo Rei Socialis - On Social Concern); and the third encyclical - which was to clarify his position on capitalism (Centesimus Annus - The Hundredth Year), was written on May 1, 1991 A.D. His basic message was that only Catholic social doctrine can purify capitalism and democracy. This third social encyclical reflects John Paul's social wisdom - a wisdom believed by many to be his legacy not only for the coming decades but also and perhaps, even in the coming centuries.

Highlight of 1992 A.D.

Aside from his missionary trips outside Italy, the year 1992 A.D. saw the Holy Father establishing diplomatic relations with various countries, and recognizing the sovereignty of many states. The Pope recognized the Russian Federation in January 1 and Croatia and Slovenia in January 12. He also established diplomatic relations with Croatia, Slovenia, Ukraine (February 8); Swaziland (March 11); Mongolia (April 4); Armenia, Azerbaijan, Georgia and Moldova (May 23); Nauru (June 1); Mexico (September 21); Kazakhstan, Uzbekistan (October 17); and Belarus (November 11). Aside from establishing political ties with many states, the Holy Father never forgot his mission to the nations. His pastoral visits outside Italy included: Senegal, Gambia, and Guinea (February 19-26), Angola, Sao Tome and Principe (June 4-10), and Santo Domingo (October 9-14) for the 5th centenary of the evangelization of Latin America. It was also in this year, 1992 A.D., that the Holy Father instituted the World Day for the Sick - celebrated annually on February 11, and beatified two persons: Jose Maria Escriva de Balaguer (founder of Opus Dei), and Giuseppina Bakhita of Sudan.

Physical suffering

In his mid-seventies, the Pope suffered one physical affliction after another. In July 1992 A.D., he had a nonmalignant growth taken from his large intestine, and stones removed from his gallbladder. In November 1993 A.D., he broke his shoulder in a fall. The following year, he fractured his femur slipping in the shower, and was obliged to have an artificial hip replacement. Despite all these, the Holy Father, did not lack hope. On August 12-15, 1993 A.D., he was in Denver, Colorado, addressing a hundred thousand young people - the fourth International World Youth Day. The cheers of the Church's youth in America invigorated him and gave him cause for optimism.

World Youth Days

International World Youth Days had been held in Argentina, Spain, and Poland. The fourth was held in the USA. For his next World Youth Day trip, in 1995 A.D., John Paul would travel to the Philippines. It was in Manila, 1995 A.D., where the Holy Father would attract four million to his papal mass - his largest-ever crowd. The World Youth Days were his idea, a way of reaching out to young Catholics directly, bypassing the filtering effects of Church elders and the news media (these Youth events alternate yearly between Rome and an international site). Both the Pope and his young flock are, according to him, pilgrims on the same path, searching for "a real encounter with Jesus Christ."

Edited from the following sources

• The Pope Coming from the East, by Teresio Bosco, S.D.B.
• An Intimate Portrait: John Paul II, by Mark Bakermans
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, by TV Guide Magazine Group, Inc.
• Special Report: The 25 Years of Pope John Paul II, Vatican Information Service
• John Paul II: A Great Pope Passes into History, Readers Digest (June 2005)
• John Paul II: 1920-2005, Newsweek Special Double Issue (April 11/April 18, 2005)

St. John Paul II (1986-1990 A.D.)

More missionary and pastoral visits

John Paul II continued in his missions to the peoples of the world outside of the Vatican city. From 1986-1990 A.D., the following were the places he visited - always witnessing Christ, the Prince of Peace, and the Good Shepherd, to his universal flock:

1986

• Jan 31 - Feb 10: India
• Jul 01 - Jul 08: Colombia and Santa Lucia
• Oct 04 - Oct 07: France (East-Central region)
• Nov 18: Bangladesh, Singapore, Fiji

1987

• Mar 31 - Apr 13: Federal Republic of Germany
• Jun 08 - Jun 14: Poland
• Sep 10 - Sep 21: U.S.A. and Canada

1988

• Mar 07 - May 19: Uruguay, Bolivia, Paraguay, Peru
• Jun 23 - Jun 27: Austria
• Sep 10 - Sep 20: Zimbabwe, Botswana, Lesotho, Mozambique, Swaziland
• Oct 08 - Oct 11: Strasbourg, Metz and Nancy, France

1989

• Apr 28 - May 06: Madagascar, La Reunion, Zambia, and Malawi
• Jun 01 - Jun 10: Norway, Iceland, Finland, Denmark, Sweden
• Aug 19 - Aug 21: Santiago de Compostela, Spain, and Asturias
• Oct 06 - Oct 10: Seoul, Korea, Indonesia, and Mauritius

1990

• Jan 25 - Feb 01: Cape Verde, Guinea Bissau, Mali, Burkina Faso, and Chad
• Apr 21: Czechoslovakia
• May 06 - May 14: Mexico and Curacao
• May 25: Malta
• Sep 01 - Sep 10: Tanzania, Burundi, Rwanda, and Ivory Coast

The situation in Poland in 1986

By 1986 A.D., the Solidarity leaders were released from jail. Solidarity had formed a coalition with Poland's bishops and its vast network of parishes. This sustained the people's morale and hope. This was the state of affairs in Poland when Pope John Paul II was able to land again in his native country in June 1987 A.D. The Pope addressed a congregation of more than a million faithful near Gdansk, the scene of the shipyard strike that launched the Solidarity movement back in 1980 A.D. He ended his message by saying: "Solidarity means one another, and if there is a burden, then the burden is carried together, in community. Thus: Never one against another. Never one group against another, and never a burden carried by one alone, without the help of others."

The fall of communism

Following the failure of Jaruzelski's national referendum for economic reforms, there were again waves of strikes. But the Soviet Union had a new leader by this time: Gorbachev. Gorbachev had no intention of supporting the falling regimes of Eastern Europe. He focused on fixing the economic and political system of the Soviet Empire. Poland was then left to its fate. After many months, Solidarity finally became legal. Elections took place on June 4, 1989 A.D. All but one of the hundred seats in the Polish Senate, and all the free seats in the parliament, were won by the Solidarity-backed Citizen's Committee. Official diplomatic relations were restored between the Holy See and Poland. The world was then to witness something extraordinary in modern history: the implosion of the Soviet system. Many say that the bloodless collapse of communism had been initiated by the Polish Pope.

A strict conservative

In terms of adhering to the official theology of the Church, the Holy Father published in 1990 A.D., a document titled Ex Corde Ecclesiae (From the Heart of the Church). He was seeking to control the academics in Catholic universities and colleges. The document advocated tighter control on "orthodox" teaching and the curbing of pluralist freedoms. As regards this, his attention was then brought to the Catholic academes of the United States. As the Soviet Empire eventually faltered and collapsed, the freedoms that were intrinsic to the culture of the United States, were, in his view, tending towards error, and thus, became an increasing focus of his attention for correction.

John Paul II gathers the world to pray for peace

Despite the problems he had to resolve in his native Poland, and the fall of communism, and the responsibility to keep theology on the right track, Pope John Paul was successful in his universal role as peacemaker. On October 27, 1986 A.D., he attended the First World Day of Prayer for Peace which he convened in Assisi with some 60 representatives of the main Christian and non-Christian religions. The World Day of Prayer was a daylong affair in the piazza at the Basilica of St. Francis of Assisi. Prominent among the religious leaders present were: the Archbishop of Canterbury, Dr. Robert Runcie, leader of the Church of England; the Dalai Lama, the Buddhist leader from Tibet (exiled from his country since 1959 A.D.); Mother Teresa (now Blessed Teresa of Calcutta), the Albanian nun who ministers to the poor in the slums of Calcutta, India; Elio Toaff, chief rabbi of Rome; and many others.

The Pope's message was: "Peace, where it exists, is always extremely fragile...we must endeavour to provide it with secure foundations...we are here because we are sure that, above and beyond all such measures, we need prayer...if the world is finally to become a place of true and permanent peace."

His 1986-1990 A.D. pontificate

The Holy Father ends his last year of his 1986-1990 A.D. pontificate with the following highlights:

• five pastoral visits to countries outside of Italy
• the exchange of representatives between the Holy See and the Soviet Union (March 15, 1990 A.D.)
• the official visit of President Mario Soares of Portugal (April 27, 1990 A.D.)
• the Eighth General Assembly of the Synod of Bishops on the Formation of Priests (Sept 30 - Oct 28, 1990 A.D.)
• and in his "Urbi et Orbi" message, the Pope appeals for peace in the Persian Gulf (December 25)

Memorial of Saints (October 10)

St. Nicholas of Tolentine joined the Augustinians and was ordained ca. 1270 A.D. He became master of novices, and in 1274 A.D., was sent to Tolentino to preach, convert sinners and minister to the needy. He worked at Tolentino for 30 years (died ca. 1305 A.D.).

St. Ghislain became a hermit and founded a monastery which now came to be known as Saint-Ghislain. He encouraged St. Waldetrudis and St. Aldegundis to found convents (died ca. 680 A.D.).

Sts. Gereon and Companions were martyred, because they refused to sacrifice to the gods, as ordered by the Emperor. St. Gereon was martyred together with Sts. Maurice, Exuperius, Candidus, Victor, Ursus, Alexander, Octavius, Innocent, Adventor, and Solutar (died ca. 287 A.D.).

Sts. Eulampius and his sister Eulampia lived during the persecution of Christians by Emperor Galerius. When Eulampius refused to sacrifice to the gods, he was arrested and tortured on a rack. When his sister Eulampia ran to him, she too was arrested and tortured. Together with 200 others, the two were beheaded (died ca. 310 A.D.).

St. Maharsapor suffered during the persecution of Christians in Persia. Maharsapor was imprisoned for three years and was thrown into a cistern to die of starvation (died ca. 421 A.D.).

St. Cerbonius immigrated to Italy from Africa with St. Regulus. He succeeded St. Regulus as bishop of Piombino. When the Ostrogoths invaded his diocese, he was thrown to the wild beasts by the king of the Ostrogoths. Miraculously saved from the beasts, St. Cerbonius fled and spent the last 30 years of his life in exile (died ca. 575 A.D.).

St. Paulinus of York went on a pilgrimage to the Holy Land. When he returned, while staying in Capua, Italy, he was made bishop by the people. He then governed this diocese for 18 years before he was forced to leave due to the invading Saracens (died ca. 843 A.D.).

Sts. Daniel and Companions were Franciscan friars who were martyred as a result of their mission to evangelize the Mohammedans in Africa. When Daniel and his six companions refused to renounce their faith, they were arrested near Morocco and beheaded (died ca. 1227 A.D.).

Memorial of Saints (October 9)

St. Denis, a patron saint of France, was a missionary bishop together with six others. In 250 A.D., he and his companions were sent by Pope Fabian as missionaries to France. After settling in France, St. Denis was appointed as first bishop of Paris. Denis then carried out his duties with the help of St. Rusticus (a priest) and St. Eleutherius (a deacon). The three were very effective in converting the pagans. The priests of the pagans went to the governor to have the three arrested. After the three were arrested and imprisoned, they were beheaded and their bodies were thrown into the River Seine. Converts of the three clergymen recovered their bodies and buried them in a place that would be the foundation for the Abbey of St. Denis (died ca. 258 A.D.).

St. John Leonardi was the founder of the Clerks Regular of the Mother of God. This congregation of diocesan priests lived with vows, and worked for the reform of clerical life. Leonardi's congregation was approved in 1583 A.D. by Pope Gregory XIII. In 1595 A.D., Pope Clement VIII formally recognized Leonardi's community as a religious congregation. The pope also commissioned John Leonardi to reform the monks of Vallombrosa and Monte Vergine. Leonardi was also instrumental for the founding of what would be now known as the College for the Propagation of the Faith, or Urbanium (named after Pope Urban VIII) (died ca. 1609 A.D.).

Sts. Rusticus and Eleutherius (see biographical sketch on St. Denis above)

St. Demetrius of Alexandria became bishop in ca. 188 A.D. He worked as a bishop for 43 years and also made the catechetical school of Alexandria well-known. He appointed Origen director of this school in 203 A.D. But because Origen preached as a layman (not allowed at that time), Demetrius condemned Origen. Fifteen years later, St. Demetrius had to expel Origen from his diocese for being ordained without his permission (died ca. 231 A.D.).

St. Publia was a Christian widow from Antioch, Syria. She established a community of women in Antioch. When Julian the Apostate was on his way to fight the Persians in ca. 362 A.D., as he passed Publia's community, Julian felt personally offended when they sang Psalm 115. He planned to have the community executed upon his return from the battle with the Persians. His plan however did not materialize as he perished in the battle with the Persians (died ca. 370 A.D.).

Sts. Andronicus and Athanasia were a couple who migrated to Antioch with their two children. After their children died, the couple decided to renounce the world, go to Egypt, and join the solitaries at Skete. There they lived in separate cells in the monastic settlement of Tabenna. After being separated from one another, they found themselves together in a monastery called Eighteen near Alexandria. However, though they were together, Andronicus did not recognize Athanasia. Only upon the death of Athanasia was Andronicus able to recognize Athanasia (died ca. 5th century).

St. Savin was born at Barcelona, Spain and was raised by his widowed mother. When a nephew he was tutoring decided to become a monk at Ligugé, he too decided to become one and followed his nephew there. After some time at Ligugé, he left to become a hermit near the monastery at Palatium Aemilianum in the Pyrenees. He spent his last years in his hermit's cell. A village is now named after him: Saint-Savin de Torbes (died ca. 5th century A.D.).

St. Ghislain was a Frank who became a hermit in Hainault. He then became abbot of a monastery he founded near Mons, which was also named after him. He then encouraged St. Waldetrudis and St. Aldegundis to found convents near Mons - at Castrilocus and Mauberge, respectively. The monastery St. Ghislain founded was formerly called the Cell but is now named Saint-Ghislain. It was built in what is now called Bergen, a city of southwestern Belgium, 35 miles southwest of Brussels (died ca. 680 A.D.).

St. Gunther was a relative of St. Henry. He first led a worldly life but when he reached the age of 50, he met St. Gothard. Gothard convinced him to leave his sinful life behind and to join the Hersfeld Monastery which Gothard was reforming. He followed the counsel of Gothard, made a pilgrimage to Rome, endowed the Hersfeld Monastery with most of his wealth, and entered the monastery where Gothard was abbot (at Niederaltaich, Bavaria). In 1008 A.D., he decided to become a hermit in Lalling Forest. He attracted followers until they were inspired to build a monastery (died ca. 1045 A.D.).

St. Louis Bertrand joined the Dominicans when he was eighteen. Ordained in 1547 A.D., he served as a master of novices, became an outstanding preacher. In 1557 A.D., he encouraged St. Teresa of Avila in her work to reform the Carmelites. In 1562 A.D., he went to Colombia as a missionary. He went throughout the Caribbean area and converted many to the Faith. After his years in mission, he returned to Spain where he spent his last years as prior of several Dominican houses (died ca. 1581 A.D.).

Christianity and Islam in History

Christianity and Islam in Historical Retrospect

Christianity and Islam has a long history of conflict and battles. Victories and defeats occured on both sides; errors and mistakes also were committed on both sides. However, despite this strained relationship, the vision of peace through interreligious dialogue, is a step and direction towards reconciliation and healing. Pope John Paul II made big steps in this direction.

Christianity gaining a foothold in the Roman Empire:

Christianity started to have a foothold in political life when Constantine [who became Emperor of Rome], achieved a brilliant victory over his opponent Maxentius, to capture the city of Rome. Constantine attributed his success to a dream, wherein he saw a cross in the sky and the words "conquer in this sign". He connected this dream with his victory over Maxentius and saw in the victory a proof of the power of Christ, and the superiority of the Christian religion. He was converted to Christianity and events soon followed that in 313 A.D., Constantine issued the rescript of Milan: a rescript which accorded the Christian faith full equality with the religions of the Roman Empire. This opened and paved the way for the Christian faith to gain more ground among the peoples of Rome.

The birth of Islam:

While Christianity strengthened for three centuries, a new religio-political movement started among the Arabs. The leader of this movement was Mohammed (571-632 A.D.). Born in Mecca, he became a reformer of his people at the age of forty. As the prophet of Allah, Mohammed preached submission to God's will ("Islam") and promised paradise as a reward after death to the Moslems ("faithful"). His preaching, and the movement that was created, spread very fast, and soon dominated all of Arabia. Mohammed's successors were then directed by this spirit, and the desire for battle and booty, toward the neighboring countries. Islam soon became a mighty power, that it eventually threatened to overwhelm Europe. It was the combination of political might and religious fervor that soon started a long and extended war between Islam and Christendom.

Charles Martel defeats Islam in Europe:

Islamic adherents started their conquest in Palestine and Syria, including the cities of Jerusalem and Antioch. As they advanced to Africa, they eventually also reached the European mainland and landed in Spain. The way was then opened for them into the territories of the Franks. However, they were shattered by the heavy infantry of Charles Martel. They were defeated at the Battle of Tours, thus saving Europe from Islam. For this, Charles Martel was honoured with the title of defender of Christendom. This happened in the year 732 A.D.

The struggle continues between the two religions:

Europe may have been generally saved, but Islam continues to battle Christendom. In 1192 A.D., although there was no reconquest of Jerusalem, Richard the Lionheart, was able to conclude a truce with Sultan Saladin. This truce guaranteed the peaceful journey of Christian pilgrims to Jerusalem. This however, did not ensure Christendom's control of Jerusalem. With Pope Urban II launching the Crusades movement, Christianity gave birth to a religious fervor that worked to regain control of Jerusalem. Though the Crusades were noble in their desire to take back the Holy Land from Islam, it tragically failed, and the Holy City of Jerusalem was lost for good in 1244 A.D.

Victories and defeats on both sides:

The battle of Christendom with Islam, and Islam with Christendom, is a battle of both victory and defeat for both sides. One great victory of Christendom against Islam, is the naval triumph of King John of Austria over the Turks at Lepanto (October 7, 1571 A.D.). This victory was attributed to the divine intercession of the Blessed Virgin Mary. Another victory, which occured about a century earlier, in 1492 A.D., was the expulsion of the Moors [what the West calls the Arabs] from the Iberian peninsula - freeing Spain and Portugal from further encroachments into their territories. These two victories for Christianity did not however help them recover from the sad and tragic event of the fall of Constantinople to the Turks in 1453 A.D.

Not by sword alone but also by the pen:

Aside from military campaigns, a propaganda war was also waged against Islam. Staunch Christian writers and medieval biographers decried the person of Mohammmed and saw Islamic civilization as an enemy of Christendom. One such writer was the 13th century Dominican, Ricoldo da Monte Cruce. His "Disputation Against the Saracens and the Koran" is an example of the propaganda against Islam. This book was a standard text in Europe until the end of the 17th century.

Christians that opted for peace with Islam:

Some Christians loved and respected Islam. One eminent example was St. Francis of Assisi. He and his followers promoted the peace of Christ to everyone - including those who adhered to a religion against Christianity at the time. Another is the 13th century Spanish poet and mystic, Raymond Lull. One of his writings is a conversation between a Muslim, a Christian, and a Jew searching for common ground. Then there is also St. Thomas Aquinas. Aquinas at one time realized that Arabic philosophy was superior to anything that developed in Europe during his time.

The interreligious vision of Vatican II:

All the military evil done to Islam and all writing of propaganda against them was indeed unfair. The reason was really the fear of the immense religious power that the followers of Mohammed was building. But in reality, faults were committed on both sides; for there were Crusades on both sides too, as was the existence of propaganda on both the Christian side and the Muslim side. The differences between these two great world religions only found a good direction of healing in the vision of reconciliation, unity, friendship, solidarity, and peace that the Vatican II Council proffers to the Catholic Church and to all world religions. When Church leaders realized that the world and the earth is a common home for all peoples, then there is no alternative and option but opt for peace and goodwill among all peoples.

The challenge of peace:

Despite a history fraught with conflict and bloodshed, the challenge of peace is one that the Catholic Church continues to take responsibility for. This mission was highlighted especially in the pontificate of John Paul II, who travelled to many Islamic countries in a gesture of peace and goodwill. Also, every year, during the 1st of January, he calls all religious leaders of all religions to come together to pray for peace. This event is called the World Day of Peace and is held annually in Assisi, Italy.

Related resources:

• "Letters to Contemplatives", by William Johnston
• "A History of the Church", by Franzen and Dolan
• "The History of the World", by Rene Sedillot
• Pope Benedict on Islam and Ignatius Bibles
• Deena Burnette, 9-11 Widow, Tells Her Story

St. John Paul II (1981-1985)

Series: On the life of John Paul II

From 1981 - 1985 A.D.

Involvement with Poland's politics

For John Paul II, the decade of the 1980s was the decade of Poland. The rise in food prices prompted the union called Solidarity, to call a general strike. So, under pressure from Moscow, General Jaruzelski imposed martial law in Poland and arrested the leadership of the Solidarity movement. The Pope longed to return to his native Poland at this time, but was thwarted in 1982 A.D. from celebrating the 600th anniversary of Our Lady of Jasna Gora, because of the martial law imposed by Jaruzelski. Although the Pope was able to return to Poland in June of 1983 A.D., for a week's visit, his movements were heavily controlled by the regime. And he also felt sorrowful because Lech Walesa, one of Poland's leaders opposed to Communism, and leaders of Solidarity, were all in jail. Moreover, his relationship with the Primate of Poland, Cardinal Jozef Glemp, was strained.

The attempt on his life

But before the Pope became very involved with Poland and the eventual fall of Communism, he unsuspectingly was being targeted for assassination. The man who was planning to assassinate him arrived in Rome in December 1980 A.D. This information comes from counterespionage experts. It was on the afternoon of May 13, 1981 A.D., that the Turkish assassin Ali Agca, positioned himself near the place where the Pope was to lead a service. As the Pope was being driven through the crowds of pilgrims in his Popemobile, Ali Agca fired two shots from a pistol at a range of about nine feet from where the Pope was. A bullet tore through the Pope's abdomen, and a second one grazed his elbow and hit two American pilgrims.

In gratitude for Mary's protection

In the aftermath of the assassination attempt, the Pope said on October 12, 1981 A.D.: "Again I have become indebted to the Blessed Virgin...(since the date of the attempt to kill him, May 13, was the Feast of Our Lady of Fatima). A year to the day after the attack, the Pope traveled to Fatima and placed the bullet that almost killed him, in Mary's crown at the shrine. He spoke of how one hand had guided the trigger, while another, "a motherly hand," had guided the bullet so as to miss vital organs.

Back on the road again as missionary Pope

As the Pope's health improved, he was back in his global ministry again. He was truly a missionary Pope for the world: the universal pastor. After the success of his trips to Mexico, Poland, Ireland, and the United States in 1979 A.D., there had been trips to Hungary, Africa, France, Brazil, and West Germany in 1980 A.D. In February 1981 A.D., he had set off on his first Asian pilgrimage - Pakistan, the Philippines, Guam, Japan - then stopping over at Alaska as he flew back to Europe. Having recovered from his bullet wounds by the spring of 1982 A.D., he embarked on a visit to Britain in May, followed by a trip to Argentina.

The Pope's missionary itinerary from May 1984 A.D. - September 1985 A.D.

The years 1981-1985 proved to be the Pope's most busiest years in travel. During these years, he visited more than 150 cities all over the world.

• On May 2-12, 1984 A.D., he visited Korea, Papua-New Guinea, the Solomon Islands, and Thailand
• On June 12-17, he visited Switzerland
• On September 9-12, he visited Canada
• On October 10-13, he visited Zaragoza, Spain; Sto. Domingo, Dominican Republic; and San Juan, Puerto Rico
• On November 2-4, he visited northern Italy (Milan, Varese, Pavia, Varallo, and Arona)
• On January 26, 1984 A.D. - February 1985 A.D., he visited Venezuela, Ecuador, Peru, and Trinidad-Tobago
• On May 11-21, 1985 A.D., he visited Netherlands, Luxembourg, and Belgium
• On August 8-19, he visited Togo, Ivory Coast, Cameroon, Republic of Central Africa, Zaire, Kenya, Morocco
• On September 9, he visited Kloten, Switzerland; and Liechtenstein

The Pope's mission of evangelization through Saints and Blesseds

The papacy of John Paul II will also be remembered for the enormous numbers of saints and blesseds that he all raised in the altar of the Church. It was evidently part of his strategy of evangelization - to demonstrate to the world the heroic sanctity that could be achieved by the faithful in every quarter of the globe. Traditionally, it took decades -sometimes even centuries - for the making of a saint or a blessed. This Pope, reduced the process to a few years. In January 1983 A.D., he published an Apostolic Constitution which abolished the "Devil's Advocate" - a lawyer probing the claims of the 'servant of God', as a candidate for sainthood. This lawyer's adversarial methods evidently slowed down the process. In place of the "Devil's Advocate", it was the writing of a positio, where the merits of a servant of God is established well in the writing of the candidate's biography or hagiography.

The year 1985 A.D. concluded

The most meaningful and significant event in which the Pope concluded the year 1985, was the Second Extraordinary General Assembly of the Synod of Bishops on: "The Twentieth Anniversary of the Conclusion of the Second Vatican Council" (November 25 - December 8, 1985 A.D.). Before this, the Third Plenary Meeting of the College of Cardinals on the reform of the Roman Curia was held (November 21-23); the Pope received the official visit of President Francesco Cossiga of Italy (October 4); and the Pope sent a personal message to President Ronald Reagan of the United States and Mikhail Gorbachev of Russia, for the Geneva summit. And this was only the 7th year of his papacy.

Edited from the following books and references

• The Pope Coming from the East, by Teresio Bosco, S.D.B.
• An Intimate Portrait: John Paul II, by Mark Bakermans
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, by TV Guide Magazine Group, Inc.
• Special Report: The 25 Years of Pope John Paul II, Vatican Information Service
• John Paul II: A Great Pope Passes into History, Readers Digest (June 2005)
• John Paul II: 1920-2005, Newsweek Special Double Issue (April 11/April 18, 2005)

27th Sunday of the Year (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

October 5, 2014
Isaiah 5:1-7
Psalm 80
Philippians 4:6-9
Matthew 21:33-43

"He sent his son but the tenants killed him."

The parable of the wicked tenants. There are two parables in the gospel of Matthew which precede this parable. Those parables are the parable of the two sons (Mt 21:28-32), and the parable of the wedding banquet (Mt 22:1-14). Reading these three parables, the reader can discover a common pattern of protagonist pairing - that of the father and the son. This father-son theme runs throughout the three parables: father and second-son (or first-son, depending on your New Testament translation) in the first parable; father-landowner and son-who-inherits in the second parable; and father-king and son-bridegroom in the third parable. What is strongly emphasized in these father-son protagonist pairs is the will of the father on the son.

Focusing now on the parable of the wicked tenants, and seeking other references in Bishop Fulton Sheen's book "Life of Christ", Bishop Sheen says that God (here symbolized in the parable as the father and landowner of the vineyard), was not wearied out with the cruelty and evil of the people (the tenants). By sending repeatedly other servants, after the previous group of servants was violently treated, God was giving the wicked people an opportunity to repent of their previous evil action. Therefore, the will of God was to bring those people to obey His will. When the last group of His servants was still cruelly treated, God finally sent His Son. But the evil people, still steeped in their wickedness, mercilessly killed the Son.

With just this simple parable, Jesus gave His hearers a glimpse of the whole history of salvation. God sent many prophets to His people to warn them of their wicked ways, but His people killed these prophets. The people Israel continued to be steeped in their evil. So God sent His Son that people may know His will and obey it for their own good. (The gospel reveals the analogy). Still steeped in sins, a generation of Israelites nailed Jesus, His Son, to the Cross, and killed Him. The Lord however vindicated His Son. He raised Jesus from the dead, through the power of the Holy Spirit, and made Him the keystone of the Church. The Church now continues the work of the Lord to bring all humanity to repent, amend their lives and obey God's will.

Scripture quotes for reflection:
"The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his cherished plant." (Isaiah 5)

St. John Paul II (1978-1980 A.D.)

Series: On the life of John Paul II

From 1978 - 1980 A.D.

The joyful news echoed around the world

Poland was very happy at the news of Karol Wojtyla's election to the papacy. It was such a great surprise, that for 15 minutes, the church bells pealed in many parts of the country. Joyful processions also made their way to the churches in thanksgiving to the Lord for this momentous event. In the rest of the world, newspapers were preparing biographical notes on the new Pope, Karol Wojtyla. The journalists discovered that, besides speaking in Polish, Pope Wojtyla also spoke fluently many different languages: Latin, Italian, French, German, and English. Also, the reporters and journalists were able to discover that this new Pope had already a host of written works: five books, more than 500 newspaper articles, some good plays written, and also poetry. Someone said to Cardinal Wyszynski, Karol Wojtyla's good cardinal-friend: "Tonight, the whole of Poland must be rejoicing." The good Cardinal Wyszynski knows this to be true; and the world also shares greatly in the joy and happiness of Polish people.

Quickly settling into a prayer and work routine

Before settling into a prayer and work routine, the Holy Father made changes in the papal household so that it now consisted of mainly Polish workers. His secretary from Krakow, Stanislaw Dziwisz, was moved into the papal apartment to learn the secretarial tasks and responsibilities in the papal household. So the papal administrative body in the household consisted of forty Polish priests and nuns, who reported to Stanislaw Dziwisz.

Schedule in the morning

With the papal household now reorganized, the Holy Father made it his routine to rise at 5:30 a.m., and to pray in his chapel until Mass at 7:30 a.m. After Mass and thanksgiving, he greeted the visitors in his library, and several of them would be invited for breakfast with him. By 8:30 a.m., the Pope would be at his desk, where he would work undisturbed until 11:00 a.m. Every Wednesday at midmorning, he would greet the public audience. For private audiences, which were held in the late morning, he met with diplomats, government officials, and Church leaders.

Schedule after lunch

The Pope took lunch at 1:00 p.m. Lunch was then followed by a short 20-minute siesta, and then he would go back to his office to study official papers for an hour or two. Then, he would rise to his roof terrace above to pray the rosary while walking for half an hour. At 6:30 p.m., he would receive top-ranking Vatican officials. Then supper would be at 7:30 p.m., which often would be a light meal with the presence of guests. Before 9:00 p.m., the Pope would go to his office to spend time reading until retiring for a good night's sleep at 11:00 p.m.

Schedule on Sundays

On Sundays, when in Rome, the Pope would greet pilgrims at noon from his window overlooking St. Peter's Square. He would then pray the Angelus and deliver a short homily. This was basically the core of John Paul II's praying and working schedule while he was in the Vatican. We are also to be reminded that he was a missionary Pope, and that he traveled a lot to many countries around the world.

The Holy Father's global ministry

As the first non-Italian pontiff in more than four centuries, John Paul II inspired so many Roman Catholics from Canada to Cameroon to think of him as their own. But it was by leaving Rome for foreign shores - a journey that he made 104 times, more than all previous popes combined - that he came to speak to all of humanity - both Roman Catholics, other Christians, and non-Christians.

Focusing on his global ministry

This series on the Holy Father's life will specially focus on his global ministry, which can be divided as follows:

• 1979-1980
• 1981-1985
• 1986-1990
• 1991-1995
• 1996-2000
• 2001-2004

A special section of this series will also be devoted to the last period of his life, especially when he became severely debilitated with Parkinson's and arthritis.

Missionary trip to Mexico

The Holy Father's first foreign trip was to Mexico, on January 26, 1979 A.D. He participated in the Latin American Bishops Conference (CELAM). His mission in this part of the globe was to set straight the influence of liberation theology - a very socially progressive theology that was influencing many parts of Latin America.

A visit to his home country, Poland

On June 2, 1979 A.D., the Holy Father visited Warsaw, Poland. He made forty public appearances within a period of nine days. Three days he dedicated to Czestochowa, then he visited Gniezno - the birthplace of Polish Catholicism. He also went to Krakow and the shrines of Kalweria. Then he visited Auschwitz. During his visit, he stressed that he was a Slav Pope with a mission not only to Poles but also to Czechs, Slovaks, Slovenes, Serbs, Croats, Bulgarians, Ukrainians, and Russians. As a Slav Pope, he had a special mission to heal the centuries-old division between Christianity of the East and the West.

John Paul II visits the U.S.A.

In October 1979 A.D., the Holy Father was in New York, speaking before the General Assembly of the United Nations. He also visited Philadelphia, Des Moines, and Chicago. He then went to attend a service at Washington, D.C., where 700 nuns were present. Although the religious sisters wanted to promote to the Holy Father their desire to be included in all the ministries of the Church, the Holy Father firmly towed a conservative position by delivering a sermon extolling the religious life of nuns as a spiritual marriage with Jesus Christ.

The mission to Africa

In May 1980 A.D., the Holy Father journeyed to Africa, first to Zaire, then to Brazzaville in Congo, and further on to East Africa and Kenya. He continued on to Upper Volta and the Ivory Coast. What captured the hearts of the Africans was his trip to Uhuru Park, Nairobi, where he donned an ostrich-feather headdress and held a leopard-skin shield in one hand and a spear in the other. Despite this gesture of friendly inculturation, the Holy Father did not forget to remind the African bishops (behind closed doors) not to merge pagan practices with Catholicism.

Trips to France, Brazil, and West Germany

In France

The Holy Father went back to Europe and made a visit to France. In his four-day visit to the "eldest daughter of the Church", he addressed the delegates of UNESCO on June 2, 1980 A.D.

In Brazil

Next, on June 30, 1980 A.D., John Paul II was off to Brazil for a twelve-day visit. What he was concerned with in this country of Latin America was the mass defections to Protestant evangelism and the political activism of priests.

In West Germany

His next visit was to West Germany. What the Holy Father was concerned with in West Germany was the trend at that time of men and women who engaged in "trial marriages".

Edited from the following references

• The Pope Coming from the East, by Teresio Bosco, S.D.B.
• An Intimate Portrait: John Paul II, by Mark Bakermans
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, by TV Guide Magazine Group, Inc.
• Special Report: The 25 Years of Pope John Paul II, Vatican Information Service
• John Paul II: A Great Pope Passes into History, Readers Digest (June 2005)
• John Paul II: 1920-2005, Newsweek Special Double Issue (April 11/April 18, 2005)

St. Bruno and the Carthusians

St. Bruno of Cologne, Founder of the Carthusians

Birth and education

St. Bruno was born at Cologne, Germany, in 1030 A.D. of the prominent Hartenfaust family. He was sent to Rheims at an early age for his education. On his return to Cologne in about 1055 A.D., he was ordained a priest and then became a canon at St. Cunibert's - a collegiate church.

Professorship and chancellorship

In 1056 A.D., while still a young man, St. Bruno was offered a professorship at his school in Rheims. In the following year, he then became head of the school and remained there for eighteen years - until 1074 A.D. After his term as teacher, St. Bruno was appointed chancellor of the diocese by archbishop Manasses. Manasses was however a man deemed not worthy of his high clerical office. St. Bruno and others thus testified against him at a council in 1076 A.D. Manasses refused to appear in this council and had the houses of St. Bruno and his friends sacked and their possessions sold.

The life of a hermit

In 1080 A.D., Manasses was eventually deposed and the people of Rheims wanted to make Bruno archbishop. However, the events that have transpired all the more strengthened a resolve in St. Bruno to give up all his material goods and take up the life of a hermit. He thus became a hermit under Abbot St. Robert Molesmes (who then founded a monastery at Citeaux). St. Bruno then moved on to Grenoble with six companions in 1084 A.D.

The high desert of Chartreuse

Bruno and his friends established themselves in the almost inaccessible high desert of Chartreuse. St. Hugh, bishop of Grenoble, was instrumental in that establishment. In the area of the desert, they were assigned hermitages which were located in a very desolate mountainous Alpine area. And since that area was called Le Grande Chartreuse, they became known as the Carthusians. These Carthusians built an oratory and individual cells. They roughly followed the rule of St. Benedict and embraced a life of poverty, manual labor, prayer and transcribing manuscripts.

The Carthusian life

The life of St. Bruno and his Carthusians centered around prayer and work. Twice a day, the monks gathered for prayer in the church. At other hours, they prayed in their own cells. Except on major feasts in the church's liturgical calendar, they had no more than one meal per day which they ate in their cells. Their principal work was to copy books. The income derived from this work provided the meager subsistence on which they lived.

Fame of Bruno and the Carthusians

Even with his reclusive life, the fame of Bruno and of his companions spread. Other monasteries opened as the order grew. St. Hugh was so impressed by Bruno that he took him as his spiritual director. This bishop of Grenoble often made long and difficult journeys to Chartreuse to visit with Bruno and seek his advice and guidance.

In 1090 A.D., St. Bruno was brought to Rome, against his wishes, by Pope Urban II (who was Bruno's pupil at Rheims). Bruno was to be made papal adviser in the reformation of the clergy. St. Bruno did advise Urban II in this reform but demurred from the pope's offer to name him as archbishop of Reggio in Calabria. As Bruno persuaded the pope to let him return to his solitary state, the pope permitted him.

Death and sainthood

St. Bruno died on October 6, 1101 A.D. This is why the Church celebrates his feast every October 6. Bruno was never formally canonized because of the Carthusians' aversion to public honors. Pope Leo X however granted the Carthusians permission to celebrate his feast day in 1514 A.D., and St. Bruno's name was place in the Roman calendar in 1623 A.D. In the time of Pope Clement X, the observance of St. Bruno's feast day was extended throughout the whole Western Church.

The Carthusian Order is regarded by the Church as the perfect model of contemplative life. It is noted in their history that they never had need of reform.

St. John Paul II (1969-1978 A.D.)

Series: On the life of John Paul II

From 1969 - 1978 A.D.

Still athletic even as a Cardinal
Cardinal Wojtyla was one of the youngest cardinals of the Church. Just in his late forties, his student-friends wanted to give him a present upon his consecration as cardinal, but they were uncertain what to give him. When they spoke with him, Wojtyla suggested to them: "buy me a new sleeping bag; the one I still have is worn out and when I sleep in a tent or in the barracks, it fails to keep me warm". This short anecdote on John Paul proves that even while still a Cardinal, he had no intention of giving up his sports activities, which kept his body fit and strong. When he travelled to Rome to take part in the Synod of Bishops, he spends his free afternoons climbing the Terminillo for a ski descent, or practising a slalom.

The late 1960s unrest in Poland
The late 1960s saw a renewed period of struggle against the communists in Poland, as the epoch of youth culture and affluence in the West began to affect also the aspirations of the younger generations. During this time, it was really the workers who felt the pinch of lower wages and shortages of the Polish staple food - meat. Their children, who were in Polish schools, began to demonstrate on the streets when the government banned the anti-Soviet play "The Forefather's Eve". They were beaten, and Polish schools and universities were closed down. The increase in food prices really began the mass unrest. And this was felt all over the country, and more intensely in the Gdansk shipyards, where there were strikes and demonstrations, culminating in violence and the deaths of hundreds of workers.

A spokesman-pastor for his country
Since the Catholics in Poland have no access to the mass media for the defense and propagation of their faith, Cardinal Wojtyla intensifies his visits to the parishes. He spoke personally to the people, to groups, and to individuals. His words made a great impact, and they impressed an amazing number of people. In 1971 A.D., as a member of the Synod of Bishops, he would speak with some bitterness in the Synod meetings: "In Poland, the entire educational system, as well as the press, radio and television are permeated with atheism, which is considered a new religion of the state. Atheistic propaganda enjoys all privileges."

As unrest heightens in Poland, Wojtyla enters politics The year 1976 A.D. was a fatal year for Poland. Demonstrations against rising food prices resulted in violent clashes with workers in different parts of the country. It was during this time that Cardinal Wojtyla showed his consummate skill as a politician. When union leaders called a general strike, the Soviets intervened. To make peace, Wojtyla persuaded the workers to return to work. But at the same time, he dissuaded the Soviet regime from punishing the dissidents and strike organizers. Through this situation, he re-echoes very well the words of St. Maximillian Kolbe: "Only love is capable of building. Hatred destroys. Hatred cannot build. It can only destroy. It breaks up society; at most it may impress the weakling, but it cannot build."

Attending the Conclave that chose Pope John Paul I
After two years, there was sudden news of the death of Paul VI, who was pope since 1963 A.D. He died on August 6, 1978 A.D. The media spread the news, and the world was shocked by his death. At once, Cardinals from all over the world attended the Conclave to elect a new pope. Two of Poland's cardinals attended this Conclave: Stephen Wyszynski, the "silent but renowned Cardinal"; and Karol Wojtyla, just 58 years old. Three weeks later, after only one day's voting, the Conclave elected Albino Luciani on the fourth ballot. It was the shortest conclave of the century and almost the shortest in history. Albino Luciani was about sixty-six years old, had a winning smile, and was known to have spent much of his life in pastoral work. What was striking about Luciani's pontificate is that it lasted only three weeks. Albino Luciani, a.k.a. Pope John Paul I, died of a pulmonary embolism on the night of September 28, 1978 A.D.

Wojtyla makes a pilgrimage before the second Conclave
After the world was shocked again by the news of the death of Pope John Paul I, Cardinals Wyszynski and Wojtyla would fly again to Rome for another Conclave. As the Conclave was about to open, Wojtyla resolves to have a day off. He makes a pilgrimage to a shrine of the Blessed Mother, the Mentorella, which was run by a small community of Polish monks. Wojtyla climbed 12 kilometers up in the mountains, goes to the shrine, prays at length in front of the statue of Our Lady, then goes back to Rome for the Conclave.

The first non-Italian pope since 1522 A.D. October 15, 1978 A.D. The Conclave chimney continues to emit black smoke - a sign that a Pope has not yet been chosen. On the ninth ballot of the conclave, the votes revealed an impressive 103 out of 109 for Cardinal Karol Wojtyla. It was final. Karol Wojtyla was to be the first non-Italian Pope since 1522 A.D., and at fifty-eight years old, the youngest pope since Pope Pius IX was elected at the age of fifty-four in 1846 A.D. October 16, 1978 A.D. Karol Wojtyla, now Pope John Paul II, appeared at the balcony of St. Peter's Square. He was not yet known to the world. However, through his first contact with the people at St. Peter's Square, even though it lasted only a couple of minutes, an enduring relationship was established between the Pope and the crowd at St. Peter's Square. Pope John Paul II had won the peoples' hearts and obtained their deepest sympathy.

Edited from the following books

• The Pope Coming from the East, by Teresio Bosco, S.D.B.
• An Intimate Portrait: John Paul II, by Mark Bakermans
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, by TV Guide Magazine Group, Inc.