Sixtus II, Po & M, and companions, Mm; Cajetan, P

+Matthew 14:13-21

When Jesus received the news of John the Baptist’s death he withdrew by boat to a lonely place where they could be by themselves. But the people heard of this and, leaving the towns, went after him on foot. So as he stepped ashore he saw a large crowd; and he took pity on them and healed their sick.

When evening came, the disciples went to him and said, ‘This is a lonely place, and the time has slipped by; so send the people away, and they can go to the villages to buy themselves some food.’ Jesus replied, ‘There is no need for them to go: give them something to eat yourselves.’ But they answered ‘All we have with us is five loaves and two fish.’ ‘Bring them here to me’ he said. He gave orders that the people were to sit down on the grass; then he took the five loaves and the two fish, raised his eyes to heaven and said the blessing. And breaking the loaves handed them to his disciples who gave them to the crowds. They all ate as much as they wanted, and they collected the scraps remaining; twelve baskets full. Those who ate numbered about five thousand men, to say nothing of women and children.

Source: Jerusalem Bible

Catechism of the Catholic Church

The signs of bread and wine

1333 At the heart of the Eucharistic celebration are the bread and wine that, by the words of Christ and the invocation of the Holy Spirit, become Christ’s Body and Blood. Faithful to the Lord’s command the Church continues to do, in his memory and until his glorious return, what he did on the eve of his Passion: “He took bread. . . .” “He took the cup filled with wine. . . .” The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ; they continue also to signify the goodness of creation. Thus in the Offertory we give thanks to the Creator for bread and wine, fruit of the “work of human hands,” but above all as “fruit of the earth” and “of the vine” – gifts of the Creator. The Church sees in the gesture of the king-priest Melchizedek, who “brought out bread and wine,” a prefiguring of her own offering.

1334 In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgment to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God; their daily bread is the fruit of the promised land, the pledge of God’s faithfulness to his promises. The “cup of blessing” at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup.

1335 The miracles of the multiplication of the loaves, when the Lord says the blessing, breaks and distributes the loaves through his disciples to feed the multitude, prefigure the superabundance of this unique bread of his Eucharist. The sign of water turned into wine at Cana already announces the Hour of Jesus’ glorification. It makes manifest the fulfillment of the wedding feast in the Father’s kingdom, where the faithful will drink the new wine that has become the Blood of Christ.

1336 The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: “This is a hard saying; who can listen to it?” The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. “Will you also go away?” the Lord’s question echoes through the ages, as a loving invitation to discover that only he has “the words of eternal life” and that to receive in faith the gift of his Eucharist is to receive the Lord himself.

St Sixtus II

Pope Sixtus II (died 6 August 258) was the Pope or Bishop of Rome from 31 August 257 until his death on 6 August 258. He was martyred along with seven deacons, Including Lawrence of Rome during the persecution of the Catholic Church by Emperor Valerian.

Biography

According to the Liber Pontificalis, he was born in Greece and was a philosopher; however, this is uncertain, and is disputed by modern western historians arguing that the authors of Liber Pontificalis confused him with that of the contemporary author Xystus, who was a Greek student of Pythagoreanism. He restored the relations with the African and Eastern churches which had been broken off by his predecessor on the question of heretical baptism raised by the heresy Novatianism.

In the persecutions under Valerian in 258, numerous bishops, priests, and deacons were put to death. Pope Sixtus II was one of the first victims of this persecution, being beheaded on 6 August. He was martyred along with six deacons— Januarius, Vincentius, Magnus, Stephanus, Felicissimus and Agapitus. Lawrence of Rome, his best-known deacon, suffered martyrdom on 10 August, 3 days after his bishop, as Sixtus had prophesied.

He is thought by some to be the author of the pseudo-Cyprianic writing Ad Novatianum, though this view has not found general acceptance. Another composition written at Rome, between 253 and 258, is generally agreed to be his.

It is this Sixtus who is referred to by name in the Roman Canon of the Mass. The Tridentine Calendar commemorated Sixtus, Felicissimus, and Agapitus on the feast of the Transfiguration of the Lord, 6 August. They remained in that position in the General Roman Calendar until 1969, when, with the abolition of commemorations, the memorial of Sixtus “and his companions” was moved to 7 August, the day immediately after that of their death.

The following inscription honoring Sixtus was placed on his tomb in the catacomb of Callixtus by Pope Damasus I:

At the time when the sword pierced the bowels of the Mother, I, buried here, taught as Pastor the Word of God; when suddenly the soldiers rushed in and dragged me from the chair. The faithful offered their necks to the sword, but as soon as the Pastor saw the ones who wished to rob him of the palm (of martyrdom) he was the first to offer himself and his own head, not tolerating that the (pagan) frenzy should harm the others. Christ, who gives recompense, made manifest the Pastor’s merit, preserving unharmed the flock.

St Cajetan

Gaetano dei Conti di Thiene (October 1, 1480 – August 7, 1547), was an Italian Catholic priest and religious reformer, who helped found the Theatines. He is recognised as a saint in the Catholic Church, and his feast day is August 7.

Life

St. Cajetan was born in October 1480, the son of Gaspar, lord of Thiene, and Mary Porta, persons of the first rank among the nobility of the territory of Vicenza, in Lombardy.

His father died when he was two years of age. Quiet and retiring by nature, he was predisposed to piety by his mother. Cajetan studied law in Padua, receiving his degree as doctor utriusque juris (i.e., in civil and canon law) at age 24. In 1506 he worked as a diplomat for Pope Julius II, with whom he helped reconcile the Republic of Venice. But he was not ordained a priest until the year 1516.

With the death of Pope Julius II in 1513. Cajetan withdrew from the papal court. Recalled to Vicenza by the death of his mother, he founded in 1522 a hospital for incurables there. By 1523 he had established a hospital in Venice, as well. His interests were as much or more devoted to spiritual healing than the physical kind, and he joined a confraternity in Rome called the “Oratory of Divine Love”. He intended to form a group that would combine the spirit of monasticism with the exercises of the active ministry.

Theatines

A new congregation was canonically erected by Pope Clement VII in the year 1524. One of his four companions was Giovanni Pietro Carafa, the Bishop of Chieti, elected first superior of the order, who later became pope as Paul IV. From the name of the city of Chieti (in Latin: Theate), arose the name by which the order is known, the “Theatines”. The order grew at a fairly slow pace: there were only twelve Theatines in 1527 during the sack of Rome in 1527, during which Cajetan was tortured by the Spanish soldiers of Charles V. The Theatines managed to escape to Venice.

There Cajetan met Jerome Emiliani, whom he assisted in the establishment of his Congregation of Clerks Regular. In 1533 he founded a house in Naples. The year 1540 found him in Venice again and from there he extended his work to Verona. He founded a bank to help the poor and offer an alternative to usurers (who charged high interest rates). It later became the Bank of Naples.

Cajetan died in Naples on August 7, 1547. His remains are in the church of San Paolo Maggiore in Naples; outside the church is Piazza San Gaetano, with a statue.

Veneration

He was beatified on October 8, 1629, by Pope Urban VIII. On April 12, 1671, Cajetan was canonized together with Rose of Lima, Luis Beltrán, Francis Borgia and Felipe Benicio. Saint Cajetan’s feast day is celebrated on August 7.

He is known as the patron saint of Argentina, the unemployed, gamblers, document controllers, and good fortune.

Source: Wikipedia

Peter Chanel, P & M; Louis Mary de Montfort, P

+Jn 6: 1-15

After this, Jesus went across the Sea of Galilee (of Tiberias).

A large crowd followed him, because they saw the signs he was performing on the sick.

Jesus went up on the mountain, and there he sat down with his disciples.

The Jewish feast of Passover was near.

When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, “Where can we buy enough food for them to eat?”

He said this to test him, because he himself knew what he was going to do.

Philip answered him, “Two hundred days’ wages worth of food would not be enough for each of them to have a little (bit).”

One of his disciples, Andrew, the brother of Simon Peter, said to him,

“There is a boy here who has five barley loaves and two fish; but what good are these for so many?”

Jesus said, “Have the people recline.” Now there was a great deal of grass  in that place. So the men reclined, about five thousand in number.

Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted.

When they had had their fill, he said to his disciples, “Gather the fragments left over, so that nothing will be wasted.”

So they collected them, and filled twelve wicker baskets  with fragments from the five barley loaves that had been more than they could eat.

When the people saw the sign he had done, they said, “This is truly the Prophet,  the one who is to come into the world.”

Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.

The New American Bible

The Catechism of the Catholic Church

1335 The miracles of the multiplication of the loaves, when the Lord says the blessing, breaks and distributes the loaves through his disciples to feed the multitude, prefigure the superabundance of this unique bread of his Eucharist. The sign of water turned into wine at Cana already announces the Hour of Jesus’ glorification. It makes manifest the fulfillment of the wedding feast in the Father’s kingdom, where the faithful will drink the new wine that has become the Blood of Christ.

1333 At the heart of the Eucharistic celebration are the bread and wine that, by the words of Christ and the invocation of the Holy Spirit, become Christ’s Body and Blood. Faithful to the Lord’s command the Church continues to do, in his memory and until his glorious return, what he did on the eve of his Passion: “He took bread. . . .” “He took the cup filled with wine. . . .” The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ; they continue also to signify the goodness of creation. Thus in the Offertory we give thanks to the Creator for bread and wine, fruit of the “work of human hands,” but above all as “fruit of the earth” and “of the vine” – gifts of the Creator. The Church sees in the gesture of the king-priest Melchizedek, who “brought out bread and wine,” a prefiguring of her own offering.

1334 In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgment to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God; their daily bread is the fruit of the promised land, the pledge of God’s faithfulness to his promises. The “cup of blessing” at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup.

1336 The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: “This is a hard saying; who can listen to it?” The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. “Will you also go away?”: the Lord’s question echoes through the ages, as a loving invitation to discover that only he has “the words of eternal life” and that to receive in faith the gift of his Eucharist is to receive the Lord himself.

Saint Peter Chanel

Saint Peter Chanel (12 July 1803 – 28 April 1841), born Pierre Louis Marie Chanel, was a Catholic priest, missionary, and martyr.

Marist and Missionary

In 1831, at the age of twenty-eight, Chanel joined the forming Society of Mary (Marists), who would concentrate on local missions and foreign missionary work. Instead of selecting him as a missionary, however, the Marists used his talents as the spiritual director at the Seminary of Belley, where he stayed for five years. In 1833, he accompanied Fr. Jean-Claude Colin to Rome to seek approval of the nascent Society. In 1836, the Marists, finally formally approved by Pope Gregory XVI, were asked to send missionaries to the territory of the South West Pacific. Chanel, professed a Marist on 24 September 1836, was made the superior of a band of seven Marist missionaries that set out on 24 December from Le Havre. They were accompanied by Bishop Jean Baptiste Pompallier who was to become the first Bishop of New Zealand.

Chanel traveled first to the Canary Islands (8 January 1837), where his friend, Fr. Claude Bret caught a flu-like virus which led to his death at sea (20 March 1837). Next, Chanel traveled to Valparaíso (28 June), where the French Congregation of the Sacred Hearts of Jesus and Mary (“Picpus Fathers”), who had care of the Apostolic Vicariate of Eastern Oceania, had their base. His third and fourth stops were in the Gambier Islands (13 September) and in Tahiti (21 September), where the group transferred to the Raiatea. In that ship they set sail (23 October) to drop off two missionaries at Wallis, the main seat of the mission in Tonga. The missionaries arrived at Vava’u but weren’t welcome and thus continued their journey to Futuna. Pierre Chanel went to neighboring Futuna, accompanied by a French lay brother Marie-Nizier Delorme. They arrived on 8 November 1837 with an English Protestant layman named Thomas Boag, who had been resident on the island and had joined them at Tonga seeking passage to Futuna.

Martrydom

The group was initially well received by Futuna’s king, Niuliki. Fr. Peter struggled to learn the language and mastered it. Despite little apparent success and severe want, he maintained endless patience and courage. It was a difficult mission, coping with isolation, different foods and customs, but eventually beginning to bear some fruit. A few natives had been baptized while a few more were being instructed. King Niuliki believed that Christianity would undermine his authority as high priest and king. When his son, Meitala, sought to be baptized, the king sent a favoured warrior, his son-in-law, Musumusu, to “do whatever was necessary” to resolve the problem. Musumusu initially went to Meitala and the two fought. Musumusu, injured in the fracas, went to Chanel feigning need of medical attention. While Chanel tended him, a group of others ransacked his house. Musumusu took an axe and clubbed Chanel to death. Chanel died on April 28, 1841.

News of Chanel’s death took months to reach the outside world. It was almost a year before Marists in France learned of it; for those in New Zealand, it took half that time. Two weeks after the killing, the William Hamilton, a passing American trading ship, took Br. Marie-Nizier, Boag and others to Wallis (arriving 18 May 1841) and safety. In time, the news made it to Kororāreka (now Russell, New Zealand), where Marie Nizier told Jean Baptiste Pompallier’s deputy, Jean-Baptiste Épalle, that Peter Chanel had been murdered.

Conversions in Fortuna

Eventually, most on the island converted to Catholicism. Musumusu himself converted and, as he lay dying, expressed the desire that he be buried outside the church at Poi, so that those who came to revere Peter Chanel in the Church would walk over his grave to get to it.

As a kind of penitence, a special action song and dance, known as the eke, was created by the people of Futuna shortly after Chanel’s death. The dance is still performed in Tonga.

Saint Louis-Marie Grignion de Montfort

Saint Louis-Marie Grignion de Montfort (31 January 1673 – 28 April 1716) was a French Roman Catholic priest and Confessor. He was known in his time as a preacher and was made a missionary apostolic by Pope Clement XI.

As well as preaching, Montfort found time to write a number of books which went on to become classic Catholic titles and influenced several popes. Montfort is known for his particular devotion to the Blessed Virgin Mary and the practice of praying the Rosary.

Montfort is considered as one of the early writers in the field of Mariology. His most notable works regarding Marian devotions are contained in The Secret of Mary and the True Devotion to Mary.

The Roman Catholic Church, under the pontificate of Pope Pius XII canonized Montfort on July 20, 1947. A “founders statue” created by Giacomo Parisini is located in an upper niche of the south nave of Saint Peter’s Basilica.

Source: Wikipedia