Friday after Ash Wednesday

Matthew 9:14-15 

When the bridegroom is taken from them, then they will fast

John’s disciples came to Jesus and said, ‘Why is it that we and the Pharisees fast, but your disciples do not?’ Jesus replied, ‘Surely the bridegroom’s attendants would never think of mourning as long as the bridegroom is still with them? But the time will come for the bridegroom to be taken away from them, and then they will fast.’

Isaiah 58:1-9 

The sort of fast that pleases me

Thus says the Lord:

Shout for all you are worth,

  raise your voice like a trumpet.

Proclaim their faults to my people,

  their sins to the House of Jacob.

They seek me day after day,

  they long to know my ways,

like a nation that wants to act with integrity

  and not ignore the law of its God.

They ask me for laws that are just,

  they long for God to draw near:

‘Why should we fast if you never see it,

  why do penance if you never notice?’

Look, you do business on your fast-days,

  you oppress all your workmen;

look, you quarrel and squabble when you fast

  and strike the poor man with your fist.

Fasting like yours today

  will never make your voice heard on high.

Is that the sort of fast that pleases me,

  a truly penitential day for men?

Hanging your head like a reed,

  lying down on sackcloth and ashes?

Is that what you call fasting,

  a day acceptable to the Lord?

Is not this the sort of fast that pleases me

 – it is the Lord who speaks –

to break unjust fetters and

  undo the thongs of the yoke,

to let the oppressed go free,

  and break every yoke,

to share your bread with the hungry,

  and shelter the homeless poor,

to clothe the man you see to be naked

  and not turn from your own kin?

Then will your light shine like the dawn

  and your wound be quickly healed over.

Your integrity will go before you

  and the glory of the Lord behind you.

Cry, and the Lord will answer;

  call, and he will say, ‘I am here.’

Psalm 50(51):3-6,18-19 

A humbled, contrite heart, O God, you will not spurn.

Have mercy on me, God, in your kindness.

  In your compassion blot out my offence.

O wash me more and more from my guilt

  and cleanse me from my sin.

A humbled, contrite heart, O God, you will not spurn.

My offences truly I know them;

  my sin is always before me

Against you, you alone, have I sinned;

  what is evil in your sight I have done.

A humbled, contrite heart, O God, you will not spurn.

For in sacrifice you take no delight,

  burnt offering from me you would refuse,

my sacrifice, a contrite spirit.

  A humbled, contrite heart you will not spurn.

A humbled, contrite heart, O God, you will not spurn.

Source: Jerusalem Bible

Catechism of the Catholic Church

Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need. It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:

Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:

When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:

He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:

When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.

Monday of week 11 in Ordinary Time

Matthew 5:38-42

Offer the wicked man no resistance

Jesus said to his disciples: ‘You have learnt how it was said: Eye for eye and tooth for tooth. But I say this to you: offer the wicked man no resistance. On the contrary, if anyone hits you on the right cheek, offer him the other as well; if a man takes you to law and would have your tunic, let him have your cloak as well. And if anyone orders you to go one mile, go two miles with him. Give to anyone who asks, and if anyone wants to borrow, do not turn away.’


1 Kings 21:1-16

Ahab covets Naboth’s vineyard and Jezebel has him killed

Naboth of Jezreel had a vineyard close by the palace of Ahab king of Samaria, and Ahab said to Naboth, ‘Give me your vineyard to be my vegetable garden, since it adjoins my house; I will give you a better vineyard for it or, if you prefer, I will give you its worth in money.’ But Naboth answered Ahab, ‘The Lord forbid that I should give you the inheritance of my ancestors!’

Ahab went home gloomy and out of temper at the words of Naboth of Jezreel, ‘I will not give you the inheritance of my fathers.’ He lay down on his bed and turned his face away and refused to eat. His wife Jezebel came to him. ‘Why are you so dispirited’ she said ‘that you will not eat?’ He said, ‘I have been speaking to Naboth of Jezreel; I said: “Give me your vineyard either for money or, if you prefer, for another vineyard in exchange.” But he said, “I will not give you my vineyard.”’ Then his wife Jezebel said, ‘You make a fine king of Israel, and no mistake! Get up and eat; cheer up, and you will feel better; I will get you the vineyard of Naboth of Jezreel myself.’

So she wrote letters in Ahab’s name and sealed them with his seal, sending them to the elders and nobles who lived where Naboth lived. In the letters she wrote, ‘Proclaim a fast, and put Naboth in the forefront of the people. Confront him with a couple of scoundrels who will accuse him like this, “You have cursed God and the king.” Then take him outside and stone him to death.’

The men of Naboth’s town, the elders and nobles who lived in his town, did what Jezebel ordered, what was written in the letters she had sent them. They proclaimed a fast and put Naboth in the forefront of the people. Then the two scoundrels came and stood in front of him and made their accusation, ‘Naboth has cursed God and the king.’ They led him outside the town and stoned him to death. They then sent word to Jezebel, ‘Naboth has been stoned to death.’ When Jezebel heard that Naboth had been stoned to death, she said to Ahab, ‘Get up! Take possession of the vineyard which Naboth of Jezreel would not give you for money, for Naboth is no longer alive, he is dead.’ When Ahab heard that Naboth was dead, he got up to go down to the vineyard of Naboth of Jezreel and take possession of it.


Psalm 5:2-3,5-7

Give heed to my groaning, O Lord.

To my words give ear, O Lord,

give heed to my groaning.

Attend to the sound of my cries,

my King and my God.

Give heed to my groaning, O Lord.

You are no God who loves evil;

no sinner is your guest.

The boastful shall not stand their ground

before your face.

Give heed to my groaning, O Lord.

You hate all who do evil;

you destroy all who lie.

The deceitful and bloodthirsty man

the Lord detests.

Give heed to my groaning, O Lord.

Source: Jerusalem Bible

Catechism of the Catholic Church

Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need.” It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:

Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:

When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:

He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:

When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.

Saint Norbert, Bishop

Mark 12:38-44

This poor widow has put in more than all

In his teaching Jesus said, ‘Beware of the scribes who like to walk about in long robes, to be greeted obsequiously in the market squares, to take the front seats in the synagogues and the places of honour at banquets; these are the men who swallow the property of widows, while making a show of lengthy prayers. The more severe will be the sentence they receive.’

He sat down opposite the treasury and watched the people putting money into the treasury, and many of the rich put in a great deal. A poor widow came and put in two small coins, the equivalent of a penny. Then he called his disciples and said to them, ‘I tell you solemnly, this poor widow has put more in than all who have contributed to the treasury; for they have all put in money they had over, but she from the little she had has put in everything she possessed, all she had to live on.’


2 Timothy 4:1-8

I have run the race to the finish; I have kept the faith; it is time for me to be gone

Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom: proclaim the message and, welcome or unwelcome, insist on it. Refute falsehood, correct error, call to obedience – but do all with patience and with the intention of teaching. The time is sure to come when, far from being content with sound teaching, people will be avid for the latest novelty and collect themselves a whole series of teachers according to their own tastes; and then, instead of listening to the truth, they will turn to myths. Be careful always to choose the right course; be brave under trials; make the preaching of the Good News your life’s work, in thoroughgoing service.

As for me, my life is already being poured away as a libation, and the time has come for me to be gone. I have fought the good fight to the end; I have run the race to the finish; I have kept the faith; all there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day; and not only to me but to all those who have longed for his Appearing.


Psalm 70(71):8-9,14-17,22

My lips will tell of your justice, O Lord.

My lips are filled with your praise,

with your glory all the day long.

Do not reject me now that I am old;

when my strength fails do not forsake me.

My lips will tell of your justice, O Lord.

But as for me, I will always hope

and praise you more and more.

My lips will tell of your justice

and day by day of your help

(though I can never tell it all).

My lips will tell of your justice, O Lord.

I will declare the Lord’s mighty deeds

proclaiming your justice, yours alone.

O God, you have taught me from my youth

and I proclaim your wonders still.

My lips will tell of your justice, O Lord.

So I will give you thanks on the lyre

for your faithful love, my God.

To you will I sing with the harp,

to you, the Holy One of Israel.

My lips will tell of your justice, O Lord.

Source: Jerusalem Bible

Catechism of the Catholic Church

Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need.” It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:

Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:

When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:

He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'” Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:

When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.


Norbert of Xanten (c. 1075 – 6 June 1134) (Xanten-Magdeburg), also known as Norbert Gennep, was a bishop of the Catholic Church, founder of the Premonstratensian order of canons regular, and is venerated as a saint. Norbert was canonized by Pope Gregory XIII in the year 1582, and his statue appears above the Piazza colonnade of St. Peter’s Square in Rome.

Life and work

Norbert was born in Xanten, near the Rhineland in Germany. He grew up and was also educated in Xanten, near Wesel, in the Electorate of Cologne. His father, Heribert, Count of Gennep, was a member of the high nobility of the Holy Roman Empire and related to the imperial house and also to the House of Lorraine. His mother was Hedwig of Guise. Through the influence of his family he obtained a financial subsidy from the parish church of St. Victor at Xanten when he accepted ordination to the subdeaconate. His only task was to chant the Divine Office at the Church, but he apparently paid someone a small fee to take his place in the choir, because he gained an appointment as a chaplain (religious counselor) to the emperor Henry V in Cologne. The salaries from the Xanten fund and the royal treasury were enough to equip him to live in the style of the nobility of the times.

He avoided ordination to the priesthood and even declined an appointment as bishop of Cambrai in 1113. One day in the spring of 1115, as he rode his horse to Vreden, in the western part of the Münsterland, a thunderbolt from a sudden storm struck at his horse’s feet. The animal threw him and he lay unconscious for nearly an hour. After this near-fatal accident, his faith deepened, he renounced his appointment at Court and returned to Xanten to lead a life of penance, placing himself under the direction of Cono, Abbot of St Sigeberg, near Cologne. In gratitude to Cono, in 1115, Norbert founded the Abbey of Fürstenberg, endowed it with a portion of his property, and made it over to Cono of Siegburg and his Benedictine successors. Norbert was then in his thirty-fifth year. He was ordained to the priesthood soon afterward. Norbert was a great devotee of the Eucharist and Our Lady.

He also adopted an asceticism so fierce that it killed his first three disciples. This may account for the failure of his attempts to reform the canons of Xanten, who denounced him as an innovator at the Council of Fritzlar in 1118. He then resigned his benefice, sold all his property and gave the proceeds to the poor. He visited Pope Gelasius II, who gave him permission to become an itinerant preacher and he preached throughout lands in what is now western Germany, Belgium, the Netherlands and northern France, being credited with a number of miracles. In settlement after settlement he encountered a demoralized clergy, lonely, often practicing concubinage and feeling that the official Church cared little about them.

In Paris he would have witnessed the Canons of St. Victor, who had adopted the ascetic ideals of William of Champagne. At Clairvaux and Citeaux he would have seen the Cistercian reforms among the monks. He also became acquainted with the Cistercian administrative system that created an international federation of monasteries with fair amount of centralized power, though local houses had a certain amount of independence. These reforms, written up in their “Charter of Charity” would affect him significantly in his own future work.

Canons Regular of Prémontré

At the Council of Reims in October 1119, Pope Calixtus II requested Norbert to found a religious order in the Diocese of Laon in France. On Christmas Day, 1120, Norbert established the Canons Regular of Prémontré.

For a Rule of life, Norbert chose the Rule of St. Augustine as was common among communities of priests -‘canons’. In addition he adapted some of the customs of the Cistercians. Even more of these would be brought in later by Norbert’s successor, Abbot Hugh of Fosse. In effect he produced a community that would be somewhat monastic as far as house ministry. The whole idea was that his active priests needed an ascetic and contemplative haven and that was the purpose of the abbey discipline.

Norbert chose a valley in the Forest of Coucy (a grant from the Bishop of Laon), about 10 miles from Laon, named Prémontré. Hugh of Fosses, Evermode of Ratzeburg, Antony of Nivelles, seven students of the celebrated school of Anselm, and Ralph of Laon were among his first thirteen disciples. By the next year the community had grown to 40. They all took their vows and the Order of Canons Regular of Prémontré was founded. The young community at first lived in huts of wood and clay, arranged like a camp around the chapel of Saint John the Baptist, but they soon built a larger church and a monastery for the religious who joined them in increasing numbers. Going to Cologne to obtain relics for their church, Norbert is said to have discovered, through a dream, the spot where those of Ursula and her companions, of Gereon, and of other martyrs lay hidden. In 1125, the constitution for the order was approved by Pope Honorius II.

Norbert gained adherents in Germany, France, Belgium and Transylvania, and houses of his order were founded in Floreffe, Viviers, St-Josse, Ardenne, Cuissy, Laon, Liège, Antwerp, Varlar, Kappenberg, Grosswardein (Oradea/Nagyvárad) and elsewhere. Count Theobald II of Champagne wanted to enter the new order, but Norbert counseled him to remain a layman and marry. Norbert prescribed a few rules and invested Theobald with the white scapular of the order, and thus, in 1122, the Third Order of St. Norbert was instituted. He continued to preach throughout France, Belgium and Germany and was successful in combatting a eucharistic heresy in Antwerp proposed by one Tanchelm. In commemoration of this, Norbert has been proclaimed the “Apostle of Antwerp”.

In 1126 Pope Honorius II appointed Norbert to the Archbishopric of Magdeburg, where he put into practice the precepts he instituted at Prémontré. Several assassination attempts were made as he began to reform the lax discipline of his see . He was especially vigilant in protecting the Church’s rights against the secular power.

In the schism following the election of Pope Innocent II in 1130, Norbert supported Innocent and resisted Antipope Anacletus II. In Norbert’s last years, he was chancellor and adviser to Lothair II, the Holy Roman Emperor, persuading him to lead an army in 1133 to Rome to restore Innocent to the papacy.

Source: Wikipedia

Monday of the 1st week of Lent

Matthew 25:31-46

I was naked and you clothed me; sick, and you visited me

Jesus said to his disciples: ‘When the Son of Man comes in his glory, escorted by all the angels, then he will take his seat on his throne of glory. All the nations will be assembled before him and he will separate men one from another as the shepherd separates sheep from goats. He will place the sheep on his right hand and the goats on his left.
‘Then the King will say to those on his right hand, “Come, you whom my Father has blessed, take for your heritage the kingdom prepared for you since the foundation of the world. For I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you made me welcome; naked and you clothed me, sick and you visited me, in prison and you came to see me.” Then the virtuous will say to him in reply, “Lord, when did we see you hungry and feed you; or thirsty and give you drink? When did we see you a stranger and make you welcome; naked and clothe you; sick or in prison and go to see you?” And the King will answer, “I tell you solemnly, in so far as you did this to one of the least of these brothers of mine, you did it to me.”

‘Next he will say to those on his left hand, “Go away from me, with your curse upon you, to the eternal fire prepared for the devil and his angels. For I was hungry and you never gave me food; I was thirsty and you never gave me anything to drink; I was a stranger and you never made me welcome, naked and you never clothed me, sick and in prison and you never visited me.” Then it will be their turn to ask, “Lord, when did we see you hungry or thirsty, a stranger or naked, sick or in prison, and did not come to your help?” Then he will answer, “I tell you solemnly, in so far as you neglected to do this to one of the least of these, you neglected to do it to me.”

‘And they will go away to eternal punishment, and the virtuous to eternal life.’


Leviticus 19:1-2,11-18
Only pass judgement on your neighbour according to justice

The Lord spoke to Moses; he said: ‘Speak to the whole community of the sons of Israel and say to them:

‘“Be holy, for I, the Lord your God, am holy.

‘“You must not steal nor deal deceitfully or fraudulently with your neighbour. You must not swear falsely by my name, profaning the name of your God. I am the Lord. You must not exploit or rob your neighbour. You must not keep back the labourer’s wage until next morning. You must not curse the dumb, nor put an obstacle in the blind man’s way, but you must fear your God. I am the Lord.

‘“You must not be guilty of unjust verdicts. You must neither be partial to the little man nor overawed by the great; you must pass judgement on your neighbour according to justice. You must not slander your own people, and you must not jeopardise your neighbour’s life. I am the Lord. You must not bear hatred for your brother in your heart. You must openly tell him, your neighbour, of his offence; this way you will not take a sin upon yourself. You must not exact vengeance, nor must you bear a grudge against the children of your people. You must love your neighbour as yourself. I am the Lord.”’


Psalm 18(19):8-10,15
Your words are spirit, Lord, and they are life.

The law of the Lord is perfect,
it revives the soul.
The rule of the Lord is to be trusted,
it gives wisdom to the simple.
Your words are spirit, Lord, and they are life.
The precepts of the Lord are right,
they gladden the heart.
The command of the Lord is clear,
it gives light to the eyes.
Your words are spirit, Lord, and they are life.
The fear of the Lord is holy,
abiding for ever.
The decrees of the Lord are truth
and all of them just.
Your words are spirit, Lord, and they are life.
May the spoken words of my mouth,
the thoughts of my heart,
win favour in your sight, O Lord,
my rescuer, my rock!
Your words are spirit, Lord, and they are life.

Source: Jerusalem Bible
Catechism of the Catholic Church
Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need.” It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:
When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:
He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:
When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.

Monday of week 13 in Ordinary Time

+Matthew 8:18-22
The Son of Man has nowhere to lay his head

When Jesus saw the great crowds all about him he gave orders to leave for the other side. One of the scribes then came up and said to him, ‘Master, I will follow you wherever you go.’ Jesus replied, ‘Foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay his head.’
Another man, one of his disciples, said to him, ‘Sir, let me go and bury my father first.’ But Jesus replied, ‘Follow me, and leave the dead to bury their dead.’


Genesis 18:16-33
Abraham negotiates with the Lord

From Mamre the men set out and arrived within sight of Sodom, with Abraham accompanying them to show them the way. Now the Lord had wondered, ‘Shall I conceal from Abraham what I am going to do, seeing that Abraham will become a great nation with all the nations of the earth blessing themselves by him? For I have singled him out to command his sons and his household after him to maintain the way of the Lord by just and upright living. In this way the Lord will carry out for Abraham what he has promised him.’ Then the Lord said, ‘How great an outcry there is against Sodom and Gomorrah! How grievous is their sin! I propose to go down and see whether or not they have done all that is alleged in the outcry against them that has come up to me. I am determined to know.’
The men left there and went to Sodom while Abraham remained standing before the Lord. Approaching him he said, ‘Are you really going to destroy the just man with the sinner? Perhaps there are fifty just men in the town. Will you really overwhelm them, will you not spare the place for the fifty just men in it? Do not think of doing such a thing: to kill the just man with the sinner, treating just and sinner alike! Do not think of it! Will the judge of the whole earth not administer justice?’ the Lord replied, ‘If at Sodom I find fifty just men in the town, I will spare the whole place because of them.’
Abraham replied, ‘I am bold indeed to speak like this to my Lord, I who am dust and ashes. But perhaps the fifty just men lack five: will you destroy the whole city for five?’ ‘No,’ he replied ‘I will not destroy it if I find forty-five just men there.’ Again Abraham said to him, ‘Perhaps there will only be forty there.’ ‘I will not do it’ he replied ‘for the sake of the forty.’
Abraham said, ‘I trust my Lord will not be angry, but give me leave to speak: perhaps there will only be thirty there.’ ‘I will not do it’ he replied ‘if I find thirty there.’ He said, ‘I am bold indeed to speak like this, but perhaps there will only be twenty there.’ ‘I will not destroy it’ he replied ‘for the sake of the twenty.’ He said, ‘I trust my Lord will not be angry if I speak once more: perhaps there will only be ten.’ ‘I will not destroy it’ he replied ‘for the sake of the ten.’
When he had finished talking to Abraham the Lord went away, and Abraham returned home.


Psalm 102(103):1-4,8-11
The Lord is compassion and love.
My soul, give thanks to the Lord
all my being, bless his holy name.
My soul, give thanks to the Lord
and never forget all his blessings.
The Lord is compassion and love.
It is he who forgives all your guilt,
who heals every one of your ills,
who redeems your life from the grave,
who crowns you with love and compassion.
The Lord is compassion and love.
The Lord is compassion and love,
slow to anger and rich in mercy.
His wrath will come to an end;
he will not be angry for ever.
The Lord is compassion and love.
He does not treat us according to our sins
nor repay us according to our faults.
For as the heavens are high above the earth
so strong is his love for those who fear him.
The Lord is compassion and love.

Source: Jerusalem Bible
Catechism of the Catholic Church
Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need.” It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:
When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:
He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'” Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:
When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.

Monday of week 11 in Ordinary Time

Matthew 5:38-42

Offer the wicked man no resistance
Jesus said to his disciples: ‘You have learnt how it was said: Eye for eye and tooth for tooth. But I say this to you: offer the wicked man no resistance. On the contrary, if anyone hits you on the right cheek, offer him the other as well; if a man takes you to law and would have your tunic, let him have your cloak as well. And if anyone orders you to go one mile, go two miles with him. Give to anyone who asks, and if anyone wants to borrow, do not turn away.’


2 Corinthians 6:1-10
How we prove that we are God’s servants

As his fellow workers, we beg you once again not to neglect the grace of God that you have received. For he says: At the favourable time, I have listened to you; on the day of salvation I came to your help. Well, now is the favourable time; this is the day of salvation.

We do nothing that people might object to, so as not to bring discredit on our function as God’s servants. Instead, we prove we are servants of God by great fortitude in times of suffering: in times of hardship and distress; when we are flogged, or sent to prison, or mobbed; labouring, sleepless, starving. We prove we are God’s servants by our purity, knowledge, patience and kindness; by a spirit of holiness, by a love free from affectation; by the word of truth and by the power of God; by being armed with the weapons of righteousness in the right hand and in the left, prepared for honour or disgrace, for blame or praise; taken for impostors while we are genuine; obscure yet famous; said to be dying and here are we alive; rumoured to be executed before we are sentenced; thought most miserable and yet we are always rejoicing; taken for paupers though we make others rich, for people having nothing though we have everything.


Psalm 97(98):1-4
The Lord has made known his salvation.

Sing a new song to the Lord
for he has worked wonders.
His right hand and his holy arm
have brought salvation.
The Lord has made known his salvation.
The Lord has made known his salvation;
has shown his justice to the nations.
He has remembered his truth and love
for the house of Israel.
The Lord has made known his salvation.
All the ends of the earth have seen
the salvation of our God.
Shout to the Lord, all the earth,
ring out your joy.
The Lord has made known his salvation.

Source: Jerusalem Bible
The Catechism of the Catholic Church

Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need. It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:
When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:
He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:

When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.

Monday of Holy Week

+John 12:1-11
‘She had to keep this scent for the day of my burial’

Six days before the Passover, Jesus went to Bethany, where Lazarus was, whom he had raised from the dead. They gave a dinner for him there; Martha waited on them and Lazarus was among those at table. Mary brought in a pound of very costly ointment, pure nard, and with it anointed the feet of Jesus, wiping them with her hair; the house was full of the scent of the ointment. Then Judas Iscariot – one of his disciples, the man who was to betray him – said, ‘Why wasn’t this ointment sold for three hundred denarii, and the money given to the poor?’ He said this, not because he cared about the poor, but because he was a thief; he was in charge of the common fund and used to help himself to the contributions. So Jesus said, ‘Leave her alone; she had to keep this scent for the day of my burial. You have the poor with you always, you will not always have me.’
Meanwhile a large number of Jews heard that he was there and came not only on account of Jesus but also to see Lazarus whom he had raised from the dead. Then the chief priests decided to kill Lazarus as well, since it was on his account that many of the Jews were leaving them and believing in Jesus.


Isaiah 42:1-7
Here is my chosen one in whom my soul delights

Here is my servant whom I uphold,
my chosen one in whom my soul delights.
I have endowed him with my spirit
that he may bring true justice to the nations.
He does not cry out or shout aloud,
or make his voice heard in the streets.
He does not break the crushed reed,
nor quench the wavering flame.
Faithfully he brings true justice;
he will neither waver, nor be crushed
until true justice is established on earth,
for the islands are awaiting his law.
Thus says God, the Lord,
he who created the heavens and spread them out,
who gave shape to the earth and what comes from it,
who gave breath to its people
and life to the creatures that move in it:
‘I, the Lord, have called you to serve the cause of right;
I have taken you by the hand and formed you;
I have appointed you as covenant of the people and light of the nations,
‘to open the eyes of the blind,
to free captives from prison,
and those who live in darkness from the dungeon.’


Psalm 26(27):1-3,13-14
The Lord is my light and my help.

The Lord is my light and my help;
whom shall I fear?
The Lord is the stronghold of my life;
before whom shall I shrink?
The Lord is my light and my help.
When evil-doers draw near
to devour my flesh,
it is they, my enemies and foes,
who stumble and fall.
The Lord is my light and my help.
Though an army encamp against me
my heart would not fear.
Though war break out against me
even then would I trust.
The Lord is my light and my help.
I am sure I shall see the Lord’s goodness
in the land of the living.
Hope in him, hold firm and take heart.
Hope in the Lord!
The Lord is my light and my help.

The New American Bible
The Catechism of the Catholic Church

Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need. It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:
When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:
He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:

When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.

John of God, Rel

+Matthew 9:14-15
When the bridegroom is taken from them, then they will fast

John’s disciples came to Jesus and said, ‘Why is it that we and the Pharisees fast, but your disciples do not?’ Jesus replied, ‘Surely the bridegroom’s attendants would never think of mourning as long as the bridegroom is still with them? But the time will come for the bridegroom to be taken away from them, and then they will fast.’


Isaiah 58:1-9
The sort of fast that pleases me

Thus says the Lord:
Shout for all you are worth,
raise your voice like a trumpet.
Proclaim their faults to my people,
their sins to the House of Jacob.
They seek me day after day,
they long to know my ways,
like a nation that wants to act with integrity
and not ignore the law of its God.
They ask me for laws that are just,
they long for God to draw near:
‘Why should we fast if you never see it,
why do penance if you never notice?’
Look, you do business on your fast-days,
you oppress all your workmen;
look, you quarrel and squabble when you fast
and strike the poor man with your fist.
Fasting like yours today
will never make your voice heard on high.
Is that the sort of fast that pleases me,
a truly penitential day for men?
Hanging your head like a reed,
lying down on sackcloth and ashes?
Is that what you call fasting,
a day acceptable to the Lord?
Is not this the sort of fast that pleases me
– it is the Lord who speaks –
to break unjust fetters and
undo the thongs of the yoke,
to let the oppressed go free,
and break every yoke,
to share your bread with the hungry,
and shelter the homeless poor,
to clothe the man you see to be naked
and not turn from your own kin?
Then will your light shine like the dawn
and your wound be quickly healed over.
Your integrity will go before you
and the glory of the Lord behind you.
Cry, and the Lord will answer;
call, and he will say, ‘I am here.’


Psalm 50(51):3-6,18-19
A humbled, contrite heart, O God, you will not spurn.

Have mercy on me, God, in your kindness.
In your compassion blot out my offence.
O wash me more and more from my guilt
and cleanse me from my sin.
A humbled, contrite heart, O God, you will not spurn.
My offences truly I know them;
my sin is always before me
Against you, you alone, have I sinned;
what is evil in your sight I have done.
A humbled, contrite heart, O God, you will not spurn.
For in sacrifice you take no delight,
burnt offering from me you would refuse,
my sacrifice, a contrite spirit.
A humbled, contrite heart you will not spurn.
A humbled, contrite heart, O God, you will not spurn

Source: Jerusalem Bible
The Catechism of the Catholic Church


Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need. It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:
When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:
He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:
When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.


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.
Biography
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.

Early life
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.

Military life
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.

Africa
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.

Conversion
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.

Veneration
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.
Legacy
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.

Source: Wikipedia

Jerome Emiliani; Josephine Bakhita, V

+Mark 6:14-29

The beheading of John the Baptist

King Herod had heard about Jesus, since by now his name was well known. Some were saying, ‘John the Baptist has risen from the dead, and that is why miraculous powers are at work in him.’ Others said, ‘He is Elijah’; others again, ‘He is a prophet, like the prophets we used to have.’ But when Herod heard this he said, ‘It is John whose head I cut off; he has risen from the dead.’

Now it was this same Herod who had sent to have John arrested, and had him chained up in prison because of Herodias, his brother Philip’s wife whom he had married. For John had told Herod, ‘It is against the law for you to have your brother’s wife.’ As for Herodias, she was furious with him and wanted to kill him; but she was not able to, because Herod was afraid of John, knowing him to be a good and holy man, and gave him his protection. When he had heard him speak he was greatly perplexed, and yet he liked to listen to him.

An opportunity came on Herod’s birthday when he gave a banquet for the nobles of his court, for his army officers and for the leading figures in Galilee. When the daughter of this same Herodias came in and danced, she delighted Herod and his guests; so the king said to the girl, ‘Ask me anything you like and I will give it you.’ And he swore her an oath, ‘I will give you anything you ask, even half my kingdom.’ She went out and said to her mother, ‘What shall I ask for?’ She replied, ‘The head of John the Baptist.’ The girl hurried straight back to the king and made her request, ‘I want you to give me John the Baptist’s head, here and now, on a dish.’ The king was deeply distressed but, thinking of the oaths he had sworn and of his guests, he was reluctant to break his word to her. So the king at once sent one of the bodyguard with orders to bring John’s head. The man went off and beheaded him in prison; then he brought the head on a dish and gave it to the girl, and the girl gave it to her mother. When John’s disciples heard about this, they came and took his body and laid it in a tomb.


Hebrews 13:1-8

Jesus Christ is the same today as he was yesterday and will be for ever

Continue to love each other like brothers, and remember always to welcome strangers, for by doing this, some people have entertained angels without knowing it. Keep in mind those who are in prison, as though you were in prison with them; and those who are being badly treated, since you too are in the one body. Marriage is to be honoured by all, and marriages are to be kept undefiled, because fornicators and adulterers will come under God’s judgement. Put greed out of your lives and be content with whatever you have; God himself has said: I will not fail you or desert you, and so we can say with confidence: With the Lord to help me, I fear nothing: what can man do to me?

Remember your leaders, who preached the word of God to you, and as you reflect on the outcome of their lives, imitate their faith. Jesus Christ is the same today as he was yesterday and as he will be for ever.


Psalm 26(27):1,3,5,8-9

The Lord is my light and my help.

The Lord is my light and my help;

whom shall I fear?

The Lord is the stronghold of my life;

before whom shall I shrink?

The Lord is my light and my help.

Though an army encamp against me

my heart would not fear.

Though war break out against me

even then would I trust.

The Lord is my light and my help.

For there he keeps me safe in his tent

in the day of evil.

He hides me in the shelter of his tent,

on a rock he sets me safe.

The Lord is my light and my help.

It is your face, O Lord, that I seek;

hide not your face.

Dismiss not your servant in anger;

you have been my help.

The Lord is my light and my help.

Source: Jerusalem Bible

Catechism of the Catholic Church

Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need. It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:

Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:

When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:

He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:

When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.


Gerolamo Emiliani (Italian: Gerolamo Emiliani also Jerome Aemilian, Hiëronymus Emiliani) (1486 – 8 February 1537), was an Italian humanitarian, founder of the Somaschi Fathers, and saint. He was canonized in 1767 and is the patron saint of orphans.

Biography

Jerome was born in Venice, the son of Angelo Emiliani (popularly called Miani) and Eleonore Mauroceni. His father died when he was a teenager and Jerome ran away at the age of 15 to join the army. In 1508, he participated in the defense of Castelnuovo against the League of Cambray. He was appointed governor of a fortress in the mountains of Treviso, and while defending his post was taken prisoner. His escape he attributed to the intercession of the Mother of God; and he made a pilgrimage to the shrine of Our Lady of Treviso, in fulfillment of a vow, and left his chains as an offering. He was then appointed podestà (Venetian magistrate) of Castelnuovo, but after a short time returned to Venice to supervise the education of his nephews. All his spare time was devoted to the study of theology and to works of charity. In the year of plague and famine (1528), he seemed to be everywhere and showed his zeal, especially for the orphans, whose number had so greatly increased. Jerome began caring for the sick and feeding the hungry at his own expense. He rented a house for them near the church of St. Rose and, with the assistance of some pious laymen, ministered to their needs. To his charge was also committed the hospital for incurables, founded by St. Cajetan. In 1531 he went to Verona and induced the citizens to build a hospital; in Brescia, Bergamo, Milan and other places in northern Italy, he erected orphanages, for boys and for girls. At Bergamo, he also founded a hostel for repentant prostitutes.

Congregation of Regular Clerics

Two priests, Alessandro Besuzio and Agostino Bariso, then joined him in his labors of charity, and in 1532 Gerolamo founded a religious society, the Congregation of Regular Clerics. The motherhouse was at Somasca, a secluded North Italian hamlet in the Comune of Vercurago between Milan and Bergamo, after which the members became known as Somaschi. In the Rule of this Society, Gerolamo stated the principal work of the community was the care of orphans, poor and sick, and demanded that dwellings, food and clothing would bear the mark of religious poverty. Devoted to the guardian angels, Emiliani entrusted the Company to the protection of the Virgin, the Holy Spirit and the Archangel Raphael.

The Congregation was approved in 1540 by Pope Paul III, and the Order, which has as its official name “Clerici Regulares S. Majoli Papiae Congregationis Somaschae,” spread throughout Italy.

During an epidemic, Jerome was assisting the sick when he contracted the plague. He died in Somasca, February 8, 1537.


Josephine Margaret Bakhita, F.D.C.C., (ca. 1869 – 8 February 1947) was a Sudanese-born former slave who became a Canossian Religious Sister in Italy, living and working there for 45 years. In 2000 she was declared a saint by the Catholic Church.

Early life

She was born around the year 1869 in the western Sudanese region of Darfur; in the village of Olgossa, west of Nyala and close to Mount Agilerei. She belonged to the prestigious Daju people; her well respected and reasonably prosperous father was brother of the village chief. She was surrounded by a loving family of three brothers and three sisters; as she says in her autobiography: “I lived a very happy and carefree life, without knowing what suffering”.

Sometime between the age of seven to nine, probably in February 1877, she was kidnapped by Arab slave traders, who already had kidnapped her elder sister two years earlier. She was cruelly forced to walk barefoot about 960 kilometers (600 mi) to El Obeid and was already sold and bought twice before she arrived there. Over the course of twelve years (1877–1889) she was resold again three more times and then given away. It is said that the trauma of her abduction caused her to forget her own name; she took one given to her by the slavers, bakhita, Arabic for lucky. She was also forcibly converted to Islam.

Life as a Slave

In El Obeid, Bakhita was bought by a very rich Arab from Arab slave traders who used her as a maid in service to his two daughters. They liked her and treated her well. But after offending one of her owner’s sons, possibly for breaking a vase, the son lashed and kicked her severely that she spent more than a month unable to move from her straw bed. Her fourth owner was a Turkish general and she had to serve his mother-in-law and his wife who both were very cruel to all their slaves. Bakhita says: “During all the years I stayed in that house, I do not recall a day that passed without some wound or other. When a wound from the whip began to heal, other blows would pour down on me.”

She says that the most terrifying of all her memories there was when she (in common with other slaves) was marked by a process resembling both scarification and tattooing, which was a traditional practice throughout Sudan. As her mistress was watching her with a whip in her hand, a dish of white flour, a dish of salt and a razor were brought by a woman. She used the flour to draw patterns on her skin and then she cut deeply along the lines before filling the wounds with salt to ensure permanent scarring. A total of 114 intricate patterns were cut into her breasts, belly, and into her right arm.

By the end of 1882, El Obeid came under the threat of an attack of Mahdist revolutionaries. The Turkish general began making preparations to return to his homeland. He sold all his slaves but selected ten of them to be sold later, on his way through Khartoum. There in 1883 Bakhita was bought by the Italian Vice Consul Callisto Legnani, who didn’t use the lash when giving orders and treated her in a loving and cordial way. Two years later, when Legnani himself had to return to Italy, Bakhita begged to go with him. By the end of 1884 they escaped from besieged Khartoum with a friend, Augusto Michieli. They traveled a risky 650-kilometer (400 mi) trip on camel back to Suakin, which then was the largest port of Sudan. In March 1885 they left Suakin for Italy and arrived at the Italian port of Genoa in April. They were met there by Augusto Michieli’s wife Signora Maria Turina Michieli. Callisto Legnani gave the enslavement of Bakhita to Turina Michieli as a present. Bakhita’s new masters took her to their family villa at Zianigo, near Mirano Veneto, about 25 km (16 mi) west of Venice. She lived there for three years and became nanny to the Michieli’s daughter Alice, known as Mimmina, born in February 1886. The Michielis brought Bakhita with them to the Sudan for nine months before returning to Italy.

Conversion to Catholicism and freedom

Suakin in the Sudan was besieged but remained in Anglo-Egyptian hands. Augusto Michieli acquired a large hotel there. He therefore decided to sell his entire property in Italy and to move his family to the Sudan permanently. Selling his house and lands took much longer than expected. By the end of 1888, Turina wanted to see her husband in the Sudan even though land transactions were not finished. Since the villa in Zianigo was already sold, Bakhita and Mimmina needed a temporary place to stay while Turina went to the Sudan without them. At the advice of their business agent Illuminato Cecchini, on 29 November 1888, Signora Turina Michieli left them in the custody of the Canossian Sisters in Venice. When she returned to take them both to Suakin, though, Bakhita firmly refused to leave. For a full three days Mrs. Michieli tried to force the issue. So, the superior of the institute for baptismal candidates (Catechumenate) that Bakhita attended complained to the Italian authorities. On 29 November 1889 an Italian court ruled that, because the British had induced Sudan to outlaw slavery before Bakhita’s birth and because Italian law did not recognize slavery, Bakhita had never legally been a slave. For the first time in her life Bakhita found herself in control of her own destiny. She chose to remain with the Canossians. On January 9, 1890 Bakhita was baptised with the names of Josephine Margaret and Fortunata (which is the Latin translation for the Arabic Bakhita). On the same day she was also confirmed and received Holy Communion from Archbishop Giuseppe Sarto, the Cardinal Patriarch of Venice, the future Pope Pius X, himself.

Canossian Sister

On 7 December 1893 Josephine Bakhita entered the novitiate of the Canossian Sisters and on 8 December 1896 she took her vows, welcomed by Cardinal Sarto. In 1902 she was assigned to the Canossian convent at Schio, in the northern Italian province of Vicenza, where she spent the rest of her life. Her only extended time away was between 1935 and 1939, when she stayed at the Missionary Novitiate in Vimercate (Milan); mostly visiting other Canossian communities in Italy, talking about her experiences and helping to prepare young sisters for work in Africa. A strong missionary drive animated her throughout her entire life – “her mind was always on God, and her heart in Africa”.

During her 42 years in Schio, Bakhita was employed as the cook, sacristan and portress (door keeper) and was in frequent contact with the local community. Her gentleness, calming voice, and ever-present smile became well known and Vicenzans still refer to her as Sor Moretta (“little brown sister”) or Madre Moretta (“black mother”). Her special charisma and reputation for sanctity were noticed by her order; the first publication of her story (Storia Meravigliosa by Ida Zanolini) in 1931, made her famous throughout Italy. During the Second World War (1939–1945) she shared the fears and hopes of the town people, who considered her a saint and felt protected by her mere presence. Not quite in vain as the bombs did not spare Schio, but the war passed without one single casualty.

Her last years were marked by pain and sickness. She used a wheelchair, but she retained her cheerfulness, and if asked how she was, she would always smile and answer: “As the Master desires.” In the extremity of her last hours her mind was driven back to the years of her slavery and she cried out: “The chains are too tight, loosen them a little, please!” After a while she came round again. Someone asked her: “How are you? Today is Saturday.” “Yes, I am so happy: Our Lady… Our Lady!” These were her last audible words.

Bakhita died at 8:10 PM on 8 February 1947. For three days her body lay on display while thousands of people arrived to pay their respects.

Source: Wikipedia

Prayer to the Holy Spirit for the Fruit of Joy

 

Thirty-Second Sunday of Ordinary Time

+Mark 12:38-44

This poor widow has put in more than all

In his teaching Jesus said, ‘Beware of the scribes who like to walk about in long robes, to be greeted obsequiously in the market squares, to take the front seats in the synagogues and the places of honour at banquets; these are the men who swallow the property of widows, while making a show of lengthy prayers. The more severe will be the sentence they receive.’

He sat down opposite the treasury and watched the people putting money into the treasury, and many of the rich put in a great deal. A poor widow came and put in two small coins, the equivalent of a penny. Then he called his disciples and said to them, ‘I tell you solemnly, this poor widow has put more in than all who have contributed to the treasury; for they have all put in money they had over, but she from the little she had has put in everything she possessed, all she had to live on.’


+1 Kings 17:10-16

‘Jar of meal shall not be spent, jug of oil shall not be emptied’

Elijah the Prophet went off to Sidon. And when he reached the city gate, there was a widow gathering sticks; addressing her he said, ‘Please bring me a little water in a vessel for me to drink.’ She was setting off to bring it when he called after her. ‘Please’ he said ‘bring me a scrap of bread in your hand.’ ‘As the Lord your God lives,’ she replied ‘I have no baked bread, but only a handful of meal in a jar and a little oil in a jug; I am just gathering a stick or two to go and prepare this for myself and my son to eat, and then we shall die.’ But Elijah said to her, ‘Do not be afraid, go and do as you have said; but first make a little scone of it for me and bring it to me, and then make some for yourself and for your son. For thus the Lord speaks, the God of Israel:

“Jar of meal shall not be spent,

jug of oil shall not be emptied,

before the day when the Lord sends

rain on the face of the earth.”’

The woman went and did as Elijah told her and they ate the food, she, himself and her son. The jar of meal was not spent nor the jug of oil emptied, just as the Lord had foretold through Elijah.

Source: Jerusalem Bible

Catechism of the Catholic Church

Love For The Poor

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When “the poor have the good news preached to them,” it is the sign of Christ’s presence.

2444 “The Church’s love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need. It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:

Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.

2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.” “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”:

When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:

He who has two coats, let him share with him who has none and he who has food must do likewise. But give for alms those things which are within; and behold, everything is clean for you. If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit?

2448 “In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.”

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.'”Jesus makes these words his own: “The poor you always have with you, but you do not always have me.” In so doing he does not soften the vehemence of former oracles against “buying the poor for silver and the needy for a pair of sandals . . .,” but invites us to recognize his own presence in the poor who are his brethren:

When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: “When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus.


Psalm 145

Praise. Of David. I will extol you, my God and king; I will bless your name forever.

Every day I will bless you; I will praise your name forever.

Great is the LORD and worthy of high praise; God’s grandeur is beyond understanding.

One generation praises your deeds to the next and proclaims your mighty works.

They speak of the splendor of your majestic glory, tell of your wonderful deeds.

They speak of your fearsome power and attest to your great deeds.

They publish the renown of your abounding goodness and joyfully sing of your justice.

The LORD is gracious and merciful, slow to anger and abounding in love.

The LORD is good to all, compassionate to every creature.

All your works give you thanks, O LORD and your faithful bless you.

They speak of the glory of your reign and tell of your great works,

Making known to all your power, the glorious splendor of your rule.

Your reign is a reign for all ages, your dominion for all generations. The LORD is trustworthy in every word, and faithful in every work.

The LORD supports all who are falling and raises up all who are bowed down.

The eyes of all look hopefully to you; you give them their food in due season.

You open wide your hand and satisfy the desire of every living thing.

You, LORD, are just in all your ways, faithful in all your works.

You, LORD, are near to all who call upon you, to all who call upon you in truth.

You satisfy the desire of those who fear you; you hear their cry and save them.

You, LORD, watch over all who love you, but all the wicked you destroy.

My mouth will speak your praises, LORD; all flesh will bless your holy name forever.

Source: The New American Bible