Know that the kingdom of God has overtaken you
Jesus was casting out a devil and it was dumb; but when the devil had gone out the dumb man spoke, and the people were amazed. But some of them said, ‘It is through Beelzebul, the prince of devils, that he casts out devils.’ Others asked him, as a test, for a sign from heaven; but, knowing what they were thinking, he said to them, ‘Every kingdom divided against itself is heading for ruin, and a household divided against itself collapses. So too with Satan: if he is divided against himself, how can his kingdom stand? – since you assert that it is through Beelzebul that I cast out devils. Now if it is through Beelzebul that I cast out devils, through whom do your own experts cast them out? Let them be your judges then. But if it is through the finger of God that I cast out devils, then know that the kingdom of God has overtaken you. So long as a strong man fully armed guards his own palace, his goods are undisturbed; but when someone stronger than he is attacks and defeats him, the stronger man takes away all the weapons he relied on and shares out his spoil.
‘He who is not with me is against me; and he who does not gather with me scatters.’
Source: Jerusalem Bible
Catechism of the Catholic Church
385 God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? “I sought whence evil comes and there was no solution”, said St. Augustine, and his own painful quest would only be resolved by his conversion to the living God. For “the mystery of lawlessness” is clarified only in the light of the “mystery of our religion”. The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace. We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror.
LORD, avenging God, avenging God, shine forth!
Rise up, judge of the earth; give the proud what they deserve.
How long, LORD, shall the wicked, how long shall the wicked glory?
How long will they mouth haughty speeches, go on boasting, all these evildoers?
They crush your people, LORD, torment your very own.
They kill the widow and alien; the fatherless they murder.
They say, “The LORD does not see; the God of Jacob takes no notice.”
Understand, you stupid people! You fools, when will you be wise?
Does the one who shaped the ear not hear? The one who formed the eye not see?
Does the one who guides nations not rebuke? The one who teaches humans not have knowledge?
The LORD does know human plans; they are only puffs of air.
Happy those whom you guide, LORD, whom you teach by your instruction.
You give them rest from evil days, while a pit is being dug for the wicked.
You, LORD, will not forsake your people, nor abandon your very own.
Judgment shall again be just, and all the upright of heart will follow it.
Who will rise up for me against the wicked? Who will stand up for me against evildoers?
If the LORD were not my help, I would long have been silent in the grave.
When I say, “My foot is slipping,” your love, LORD, holds me up.
When cares increase within me, your comfort gives me joy.
Can unjust judges be your allies, those who create burdens in the name of law,
Those who conspire against the just and condemn the innocent to death?
No, the LORD is my secure height, my God, the rock where I find refuge,
Who will turn back their evil upon them and destroy them for their wickedness. Surely the LORD our God will destroy them!
Source: The New American Bible
John of God, O.H. (March 8, 1495 – March 8, 1550) (Spanish: Juan de Dios and Portuguese: João de Deus) was a Portuguese-born soldier turned health-care worker in Spain, whose followers later formed the Brothers Hospitallers of Saint John of God, a worldwide Catholic religious institute dedicated to the care of the poor, sick, and those suffering from mental disorders. He has been canonized by the Catholic Church, and is considered one of Spain’s leading religious figures.
The first biography of John of God was written by Francisco de Castro, the chaplain at John of God’s hospital in Granada, Spain. He drew from his personal knowledge of John as a young man and also used material gathered from eyewitnesses and contemporaries of his subject. It was published at the express wish of the Archbishop of Granada, who gave financial backing to its publication. Castro began writing in 1579, twenty-nine years after John of God’s death, but he did not live to see it published, for he died soon after completing the work. His mother, Catalina de Castro, had the book published in 1585.
Shortly after the publication of Castro’s Historia, an Italian translation was published at Rome by an Oratorian priest, Giovanni Bordini, in 1587. Despite a number of mistranslations and his own extraneous comments, this work became the source of most translations into other languages.
Saint John of God
John of God was born João Duarte Cidade (Portuguese form, the Spanish form is João Cidade Duarte) in Montemor-o-Novo, now in the District of Évora, Kingdom of Portugal, the son of André Cidade and Teresa Duarte, a once-prominent family that was impoverished but had great religious faith. One day, when John was eight years of age, he disappeared. Whether he had been deliberately kidnapped, or whether he had been seduced from his home by a cleric who had been given hospitality in the home, is not clear. According to his original biography, his mother died from grief soon after this and his father joined the Franciscan Order.
The young Cidade soon found himself a homeless orphan in the streets of Oropesa, near Toledo, Spain. There, in a foreign land, he had no one to care for him, nothing on which to live and he had to be content with whatever food he could find. He was eventually taken in by a man called Francisco Mayoral and the boy settled down as a shepherd caring for his sheep in the countryside.
The farmer was so pleased with Cidade’s strength and diligence that he wanted him to marry his daughter and to become his heir. When he was about 22 years of age, to escape his master’s well-meant, but persistent, offer of his daughter’s hand in marriage, the young man joined a company of foot-soldiers, and in that company fought for Charles V, Holy Roman Emperor, eventually dispatched by the Count of Oropesa, Fernando Álvarez de Toledo y Zúñiga, against French forces at Fontarabia. While serving there, he was appointed to guard an enormous amount of loot, much of which had been rifled by the time he was relieved. Suspicion naturally fell on Cidade; even if he had not been involved in the theft, at the least he was guilty of dereliction of duty. He was condemned to death, and that would have been his fate had not some more tolerant officer intervened to win his pardon.
Disillusioned by this turn of events after what he felt was faithful military service, Cidade returned to the farm in Oropesa. He then spent four years again following a pastoral life. This went on until the day that the Count and his troops marched by, on their way to fight in Hungary against the Turks. Still unmarried, he immediately decided to enlist with them, and left Oropesa for a final time. For the next 18 years he served as a trooper in various parts of Europe.
When the Count and his troops had helped in the rout of the Turks, they set sail to return to Spain, landing in A Coruña in Galicia. Since Cidade found himself so close to his homeland, he decided to return to his hometown, and to see what he could learn of the family he had lost so many years before. By that time, he had forgotten his parents’ names but retained enough information from his childhood that he was able to track down an uncle he had still living in the town. He learned their fate from this uncle and, realizing that he no longer had real ties to the region, returned to Spain.
Cidade arrived near Seville, where he soon found work herding sheep, which was familiar to him. With the time now available to him to ponder his life, he began to realize that this occupation no longer satisfied him and he felt a desire to see Africa, and possibly give his life as a martyr through working to free Christians enslaved there. He immediately set out for the Portuguese territory of Ceuta (located on the northern coast of Morocco). On the way, he befriended a Portuguese knight also traveling there with his wife and daughters, who was being exiled to that region by the King of Portugal for some crime he had committed.
When they arrived in the colony, the knight found that the few possessions the family had been able to take with them had been stolen, leaving them penniless. Additionally the entire family had become ill. Having no other recourse, the knight appealed to Cidade for his help. He promised to care for the family, and began to nurse them and found work to provide them with food, despite the poor treatment poor citizens received at the hands of the colony’s rulers.
The desertion of one of Cidade’s coworkers to a nearby Muslim city in order to escape this treatment, which meant his conversion to that faith, led to a growing feeling of despair in him. Troubled and feeling spiritually lost from his failure to practice his faith during his years of military service, he went to the Franciscan friary in the colony. There he was advised that his desire to be in Africa was not working to his spiritual growth and that he should consider returning to Spain. He decided to do this. Landing in Gibraltar, he began to wander around the region of Andalusia, trying to find what God might want from him.
It was during this period of his life that Cidade is said to have had a vision of the Infant Jesus, who bestowed on him the name by which he was later known, John of God, also directing him to go to Granada. Cidade then settled in that city, where he worked disseminating books, using the recent moveable type printing press of Johannes Gutenberg to provide people with works of chivalry and devotional literature.
Cidade experienced a major religious conversion on Saint Sebastian’s Day (January 20) of 1537, while listening to a sermon by John of Ávila, a leading preacher of the day who was later to become his spiritual director and would encourage him in his quest to improve the life of the poor. At the age of 42 he had what was perceived at the time as an acute mental breakdown. Moved by the sermon, he soon engaged in a public beating of himself, begging mercy and wildly repenting for his past life. He was incarcerated in the area of the Royal Hospital reserved for the mentally ill and received the treatment of the day, which was to be segregated, chained, flogged, and starved. Cidade was visited by John of Avila, who advised him to be more actively involved in tending to the needs of others rather than in enduring personal hardships. John gained peace of heart, and shortly after left the hospital to begin work among the poor.
Around this time, he made a pilgrimage to the shrine of Our Lady of Guadalupe in Extremadura, where it is said he experienced a vision of Mary, who encouraged him to work with the poor. Cidade expended all his energy in caring for the neediest people of the city. He established a house where he wisely tended to the needs of the sick poor, at first doing his own begging. When John began to put into effect his dream, because of the stigma attached to mental illness, he found himself misunderstood and rejected. For some time he was alone in his charitable work, soliciting by night the needed medical supplies, and by day attending to the needs of his patients and the hospital; but he soon received the cooperation of charitable priests and physicians. Many stories are related of the heavenly guests who visited him during the early days of his immense tasks, which were lightened at times by the archangel St. Raphael in person. To put a stop to his custom of exchanging his cloak with any beggar he chanced to meet, Sebastian Ramirez, Bishop of Tui, had a religious habit made for him, which was later adopted in all its essentials as the religious garb of his followers, and the bishop imposed on him for all time the name given him by the Infant Jesus, John of God.
Slowly John drew to himself a dedicated circle of disciples who felt called to join him in this service. He organized his followers into the Order of Hospitallers, who were approved by the Holy See in 1572 as the Brothers Hospitallers of Saint John of God, who care for the sick in countries around the world. One mark of honour to his labours is that this Order has been officially entrusted with the medical care of the pope. When St. John of God died the successor of the Order was Pedro Soriano
John of God died on March 8, 1550, his 55th birthday, in Granada. His body was initially buried in the Church of Our Lady of the Victories, belonging to the Minim friars, and remained there until November 28, 1664, when the Hospitaller Brothers had his relics moved to the church of their hospital in the city,
John was canonized by Pope Alexander VIII on October 16, 1690, and later named the patron saint of hospitals, the sick, nurses, firefighters, alcoholics, and booksellers. His feast day is celebrated on March 8. A church was erected in 1757 to house his remains. On October 26, 1757, they were transferred to that church, now protected by the Knights of Saint John of God. The church has been raised to the rank of a basilica.
The Order maintains a presence in 53 countries, operating more than three hundred hospitals, services, and centers serving a range of medical needs in addition to mental health and psychiatry. The Family of Saint John of God, as those who commit to his vision are called, is made up of more than 45,000 members, Brothers and Co-workers, and supported by tens of thousands of benefactors and friends who identify with and support the work of the Order for sick and needy people across the world.