The Angelus

The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit.

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen.

Behold the handmaid of the Lord: Be it done unto me according to Thy word.

Hail Mary . . .

And the Word was made Flesh: And dwelt among us.

Hail Mary . . .

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Let us pray:

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen.

"Hail, full of grace, the Lord is with you" (Lk 1:28)

"Blessed are you among women,
and blessed is the fruit of your womb"
(Lk 1:42).

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 7
15.	Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.	Attendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces :	προσεχετε δε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες
16.	By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?	a fructibus eorum cognoscetis eos. Numquid colligunt de spinas uvas, aut de tribulis ficus ?	απο των καρπων αυτων επιγνωσεσθε αυτους μητι συλλεγουσιν απο ακανθων σταφυλην η απο τριβολων συκα
17.	Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit.	Sic omnis arbor bona fructus bonos facit : mala autem arbor malos fructus facit.	ουτως παν δενδρον αγαθον καρπους καλους ποιει το δε σαπρον δενδρον καρπους πονηρους ποιει
18.	A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.	Non potest arbor bona malos fructus facere : neque arbor mala bonos fructus facere.	ου δυναται δενδρον αγαθον καρπους πονηρους ποιειν ουδε δενδρον σαπρον καρπους καλους ποιειν
19.	Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire.	Omnis arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur.	παν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται
20.	Wherefore by their fruits you shall know them.	Igitur ex fructibus eorum cognoscetis eos.	αραγε απο των καρπων αυτων επιγνωσεσθε αυτους

15. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
16. You shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17. Even so every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit.
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19. Every tree that brings not forth good fruit is hewn down, and cast into the fire.
20. Wherefore by their fruits you shall know them.

PSEUDO-CHRYS. The Lord had before commanded His Apostles, that they should not do their alms, prayers, and fasting before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, Take heed of false prophets.

AUG. When the Lord had said that there were few that find the straight gate narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not intrude themselves, He straightway subjoins, Take heed of false prophets.

CHRYS. Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, Take heed of false prophets. In which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them false prophets; for even in that day the like things fell out.

PSEUDO-CHRYS. What is written below that the Law and the Prophets were until John, is said, because there should he no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, Take heed of false prophets. And for as much as they would not be manifest Gentiles, but lurk under the Christian name, He said not 'See you,' but, Take heed. For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says Take heed, because it is a sure precaution of security to know him whom you avoid. But this form of warning, Take heed, does not imply that the Devil will introduce heresies against God's will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them beforehand. Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, who come to you in sheep's clothing. Christians are called sheep, and the sheep's clothing is a form of Christianity and of feigned religion. And nothing so casts out all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, But inwardly they are ravening wolves. But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians. Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning such the Apostle speaks, I know that after my departure there will enter among you grievous wolves, not sparing the flock.

CHRYS Yet He may seem here to have aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is Corrupt, yet wear an outward face of virtuousness; whence it is said, By their fruits you shall know them. For among heretics it is possible many times to find a good life, but among those I have named never.

AUG. Wherefore it is justly asked, what fruits then He would have us look to? For many esteem among fruits some things which pertain to the sheep's clothing, and in this manner are deceived concerning wolves. For they practice fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These then are not the fruits by which He teaches us to discern them. Those deeds which are done with good intention, are the proper fleece of the sheep itself, such as are done with bad intention, or in error, are nothing else than a clothing of wolves; but the sheep ought not to hate their own clothing because it is often used to hide wolves. What then are the fruits by which we may know an evil tree? The Apostle says, The works of the flesh are manifest, which are, fornication, uncleanness, &c. And which are they by which we may know a good tree? The same Apostle teaches, saying, The fruits of the Spirit are love, joy, peace.

PSEUDO-CHRYS. The fruits of a man are the confession of his faith and the works of his life; for he who utters according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God is the wolf.

JEROME; What is here spoken of false prophets we may apply to all whose dress and speech promise one thing and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a them garment of sanctity,, but in as much as their hearts within are poisoned, they deceive the souls of the more simple brethren

AUG. But from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to attain by this evil, then needs must that it appear whether they be the wolf in sheep's clothing, or the sheep in his own.

GREG. Also the hypocrite is restrained by peaceful ones of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep's skin, and shows by persecuting how great his rage against the good.

CHRYS And a hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loath to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, Do men gather grapes of thorns, or figs of thistles?

PSEUDO-CHRYS. The grape has in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds enclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shown patience, in that it is cast into the wine press - joy, because Wine makes glad the heart of man-purity, because it is not mixed with water and sweetness, in that it delights. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil's servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot hear the fruits of the Church. And having instanced in particular trees, as the fig, the vine, the thorn, and the thistle, He proceeds to show that this is universally true, saying, Thus every good tree brings forth good fruit, but an evil tree brings forth evil fruit.

AUG. In this place we must guard against the error of such as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no countenance from these two trees; as it will be evident to any who will read the context that He is speaking here of men.

ID. These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature gives glory to her Framer. All natures then that are, because they are, have their own manner, their own appearance, and as it were their own harmony, and are altogether good.

CHRYS. But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.

AUG. From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, A good tree cannot bring forth evil fruit, nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man's works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good. For though he may sometimes be useful, it is not he that does it, but it comes of Divine Providence superintending.

RABAN. And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which call neither be good when the will is evil, nor evil when it is good.

AUG. But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung from an angel, of man from man? And what were these two before those evils arose in them, but the good work of good, and praiseworthy nature. See then out of good arises all; nor was there anything at all out of which it might arise but what was good. I mean the evil will itself; since there was no evil before it, no evil works, which could not come but from evil will as fruit from an evil tree. Nor can it be said that it sprung out of good in this way, because it was made good by a good God; for it was made of nothing, and not of God.

JEROME; We would ask those heretics to affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, I know not the man? Or how, on the other hand, could Moses' father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel?

CHRYS. He had not enjoined them to punish the false prophets, and therefore shows them the horrors of that punishment that is of God, saying, Every tree that brings not forth good fruit shall be hewn down, and cast into the fire. In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the ax impending, the tree that should be cut down, and the fire that could not be extinguished. But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the good, to be deceased and to be with Christ. The pain Of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ.

GLOSS. From the foregoing similitude He draws the conclusion to what He had said before, as being manifest, saying, Therefore by their fruits you shall know them.

Catena Aurea Matthew 7

Legend of St Francis: 11. St Francis before the Sultan (Trial by Fire)

Giotto di Bondone

1297-1300
Fresco, 270 x 230 cm
Upper Church, San Francesco, Assisi

This is the eleventh of the twenty-eight scenes (twenty-five of which were painted by Giotto) of Legend of Saint Francis.

In order to convert the sultan to the Christian faith, Francis is prepared to undergo a trial by fire. The saint stands in the centre of the picture, points to the fire and turns towards the sultan. The latter appears surprised and annoyed that his own priests are running away. Giotto pictures the anxious priests and the suddenly powerless sultan most vividly.

This scene was executed partly by assistants.

(Source)

Saint Thomas More, Martyr

Saint Thomas More, Martyr
Optional Memorial with Saint John Fisher
June 22nd

Sir Thomas More
Hans Holbein the Younger
1527
Tempera on wood, 74,2 x 59 cm
Frick Collection, New York

Saint Thomas More was born in London and was Chancellor of King Henry VIII. As a family man, a public servant, and writer, he displayed a rare combination of human warmth, Christian wisdom, and sense of humor.
Source: Daily Roman Missal, Edited by Rev. James Socías, Midwest Theological Forum, Chicago, Illinois ©2003
Collect:
O God, who in martyrdom
have brought true faith to its highest expression,
graciously grant
that, strengthened through the intercession
of Saints John Fisher and Thomas More,
we may confirm by the witness of our life
the faith we profess with our lips.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.
First Reading: I Peter 4:12-19
Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when His glory is revealed. If you are reproached for the name of Christ, you are blessed, because the spirit of glory and of God rests upon you. But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God. For the time has come for judgment to begin with the household of God; and if it begins with us, what will be the end of those who do not obey the gospel of God? And "If the righteous man is scarcely saved, where will the impious and sinner appear?" Therefore let those who suffer according to God's will do right and entrust their souls to a faithful Creator.
Gospel Reading: Matthew 10:34-39
"Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's foes will be those of his own household. 37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me; and he who does not take his cross and follow me is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake will find it.

Related Pages:
Voices, Young Writers Award -- Thomas More: A Saint for Today — Bernadette Pfang, Voices, Michaelmas 2007
Voices Young Writer Award - Pentecost 2004
A Life Lived with Faith and Reason - by Anna Maria Mendell

LITANY OF ST. THOMAS MORE,
Martyr and Patron Saint of Statesmen, Politicians and Lawyers

APOSTOLIC LETTER ISSUED MOTU PROPRIO PROCLAIMING SAINT THOMAS MORE, PATRON OF STATESMEN AND POLITICIANS, POPE JOHN PAUL II, FOR PERPETUAL REMEMBRANCE

1. The life and martyrdom of Saint Thomas More have been the source of a message which spans the centuries and which speaks to people everywhere of the inalienable dignity of the human conscience, which, as the Second Vatican Council reminds us, is "the most intimate centre and sanctuary of a person, in which he or she is alone with God, whose voice echoes within them" (Gaudium et Spes, 16). Whenever men or women heed the call of truth, their conscience then guides their actions reliably towards good. Precisely because of the witness which he bore, even at the price of his life, to the primacy of truth over power, Saint Thomas More is venerated as an imperishable example of moral integrity. And even outside the Church, particularly among those with responsibility for the destinies of peoples, he is acknowledged as a source of inspiration for a political system which has as its supreme goal the service of the human person.
Recently, several Heads of State and of Government, numerous political figures, and some Episcopal Conferences and individual Bishops have asked me to proclaim Saint Thomas More the Patron of Statesmen and Politicians. Those supporting this petition include people from different political, cultural and religious allegiances, and this is a sign of the deep and widespread interest in the thought and activity of this outstanding Statesman.
2. Thomas More had a remarkable political career in his native land. Born in London in 1478 of a respectable family, as a young boy he was placed in the service of the Archbishop of Canterbury, John Morton, Lord Chancellor of the Realm. He then studied law at Oxford and London, while broadening his interests in the spheres of culture, theology and classical literature. He mastered Greek and enjoyed the company and friendship of important figures of Renaissance culture, including Desiderius Erasmus of Rotterdam.
His sincere religious sentiment led him to pursue virtue through the assiduous practice of asceticism: he cultivated friendly relations with the Observant Franciscans of the Friary at Greenwich, and for a time he lived at the London Charterhouse, these being two of the main centres of religious fervour in the Kingdom. Feeling himself called to marriage, family life and dedication as a layman, in 1505 he married Jane Colt, who bore him four children. Jane died in 1511 and Thomas then married Alice Middleton, a widow with one daughter. Throughout his life he was an affectionate and faithful husband and father, deeply involved in his children’s religious, moral and intellectual education. His house offered a welcome to his children’s spouses and his grandchildren, and was always open to his many young friends in search of the truth or of their own calling in life. Family life also gave him ample opportunity for prayer in common and lectio divina, as well as for happy and wholesome relaxation. Thomas attended daily Mass in the parish church, but the austere penances which he practised were known only to his immediate family.
3. He was elected to Parliament for the first time in 1504 under King Henry VII. The latter’s successor Henry VIII renewed his mandate in 1510, and even made him the Crown’s representative in the capital. This launched him on a prominent career in public administration. During the following decade the King sent him on several diplomatic and commercial missions to Flanders and the territory of present-day France. Having been made a member of the King’s Council, presiding judge of an important tribunal, deputy treasurer and a knight, in 1523 he became Speaker of the House of Commons.
Highly esteemed by everyone for his unfailing moral integrity, sharpness of mind, his open and humorous character, and his extraordinary learning, in 1529 at a time of political and economic crisis in the country he was appointed by the King to the post of Lord Chancellor. The first layman to occupy this position, Thomas faced an extremely difficult period, as he sought to serve King and country. In fidelity to his principles, he concentrated on promoting justice and restraining the harmful influence of those who advanced their own interests at the expense of the weak. In 1532, not wishing to support Henry VIII’s intention to take control of the Church in England, he resigned. He withdrew from public life, resigning himself to suffering poverty with his family and being deserted by many people who, in the moment of trial, proved to be false friends.
Given his inflexible firmness in rejecting any compromise with his own conscience, in 1534 the King had him imprisoned in the Tower of London, where he was subjected to various kinds of psychological pressure. Thomas More did not allow himself to waver, and he refused to take the oath requested of him, since this would have involved accepting a political and ecclesiastical arrangement that prepared the way for uncontrolled despotism. At his trial, he made an impassioned defence of his own convictions on the indissolubility of marriage, the respect due to the juridical patrimony of Christian civilization, and the freedom of the Church in her relations with the State. Condemned by the Court, he was beheaded.
With the passing of the centuries discrimination against the Church diminished. In 1850 the English Catholic Hierarchy was re-established. This made it possible to initiate the causes of many martyrs. Thomas More, together with 53 other martyrs, including Bishop John Fisher, was beatified by Pope Leo XIII in 1886. And with John Fisher, he was canonized by Pius XI in 1935, on the fourth centenary of his martyrdom.
4. There are many reasons for proclaiming Thomas More Patron of statesmen and people in public life. Among these is the need felt by the world of politics and public administration for credible role models able to indicate the path of truth at a time in history when difficult challenges and crucial responsibilities are increasing. Today in fact strongly innovative economic forces are reshaping social structures; on the other hand, scientific achievements in the area of biotechnology underline the need to defend human life at all its different stages, while the promises of a new society — successfully presented to a bewildered public opinion — urgently demand clear political decisions in favour of the family, young people, the elderly and the marginalized.
In this context, it is helpful to turn to the example of Saint Thomas More, who distinguished himself by his constant fidelity to legitimate authority and institutions precisely in his intention to serve not power but the supreme ideal of justice. His life teaches us that government is above all an exercise of virtue. Unwavering in this rigorous moral stance, this English statesman placed his own public activity at the service of the person, especially if that person was weak or poor; he dealt with social controversies with a superb sense of fairness; he was vigorously committed to favouring and defending the family; he supported the all-round education of the young. His profound detachment from honours and wealth, his serene and joyful humility, his balanced knowledge of human nature and of the vanity of success, his certainty of judgement rooted in faith: these all gave him that confident inner strength that sustained him in adversity and in the face of death. His sanctity shone forth in his martyrdom, but it had been prepared by an entire life of work devoted to God and neighbour.
Referring to similar examples of perfect harmony between faith and action, in my Post-Synodal Apostolic Exhortation Christifideles Laici I wrote: "The unity of life of the lay faithful is of the greatest importance: indeed they must be sanctified in everyday professional and social life. Therefore, to respond to their vocation, the lay faithful must see their daily activities as an occasion to join themselves to God, fulfil his will, serve other people and lead them to communion with God in Christ" (No. 17).
This harmony between the natural and the supernatural is perhaps the element which more than any other defines the personality of this great English statesman: he lived his intense public life with a simple humility marked by good humour, even at the moment of his execution.
This was the height to which he was led by his passion for the truth. What enlightened his conscience was the sense that man cannot be sundered from God, nor politics from morality. As I have already had occasion to say, "man is created by God, and therefore human rights have their origin in God, are based upon the design of creation and form part of the plan of redemption. One might even dare to say that the rights of man are also the rights of God" (Speech, 7 April 1998).
And it was precisely in defence of the rights of conscience that the example of Thomas More shone brightly. It can be said that he demonstrated in a singular way the value of a moral conscience which is "the witness of God himself, whose voice and judgment penetrate the depths of man’s soul" (Encyclical Letter Veritatis Splendor, 58), even if, in his actions against heretics, he reflected the limits of the culture of his time.
In the Constitution Gaudium et Spes, the Second Vatican Council notes how in the world today there is "a growing awareness of the matchless dignity of the human person, who is superior to all else and whose rights and duties are universal and inviolable" (No. 26). The life of Saint Thomas More clearly illustrates a fundamental truth of political ethics. The defence of the Church’s freedom from unwarranted interference by the State is at the same time a defence, in the name of the primacy of conscience, of the individual’s freedom vis-à-vis political power. Here we find the basic principle of every civil order consonant with human nature.
5. I am confident therefore that the proclamation of the outstanding figure of Saint Thomas More as Patron of Statesmen and Politicians will redound to the good of society. It is likewise a gesture fully in keeping with the spirit of the Great Jubilee which carries us into the Third Christian Millennium.
Therefore, after due consideration and willingly acceding to the petitions addressed to me, I establish and declare Saint Thomas More the heavenly Patron of Statesmen and Politicians, and I decree that he be ascribed all the liturgical honours and privileges which, according to law, belong to the Patrons of categories of people.
Blessed and glorified be Jesus Christ, the Redeemer of man, yesterday, today and for ever.
Given at Saint Peter’s, on the thirty-first day of October in the year 2000, the twenty-third of my Pontificate.
IOANNES PAULUS PP. II
Copyright © Libreria Editrice Vaticana

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( St.) THOMAS MORE AS STATESMAN: A BRIEF SKETCH
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Saint Thomas More,Martyr, Chancellor of England 1535

Saint John Fisher, Bishop & Martyr

Saint John Fisher, Bishop & Martyr
Optional Memorial with Saint Thomas More, Martyr
June 22

John Fisher, Bishop of Rochester
Born at Beverly, 1469 - martyred June 22, 1535, Tower of London
Canonized (with Saint Thomas More) 1935

Saint John Fisher studied theology in Cambridge, England and became Bishop of Rochester. His friend Saint Thomas More wrote of him, "I reckon in this realm no one man, in wisdom, learning, and long approved virtue together, meet to be matched and compared with him."

Saint John Fisher and his friend Saint Thomas More gave up their lives in testimony to the unity of the Church and to the indissolubility of marriage.

Born at Beverly, 1469 + June 22, 1535, Tower of London

Reply to Bishops Stokesley, Gardiner and Tunstal, sent to the Tower by Thomas Cromwell to persuade Fisher to submit to the King:

Methinks it had been rather our parts to stick together in repressing these violent and unlawful intrusions and injuries dayly offered to our common mother, the holy Church of Christ, than by any manner of persuasions to help or set forward the same.

And we ought rather to seek by all means the temporal destruction of the so ravenous wolves, that daily go about worrying and devouring everlastingly, the flock that Christ committed to our charge, and the flock that Himself died for, than to suffer them thus to range abroad.

But (alas) seeing we do it not, you see in what peril the Christian state now standeth: We are besieged on all sides, and can hardly escape the danger of our enemy. And seeing that judgment is begone at the house of God, what hope is there left (if we fall) that the rest shall stand!

The fort is betrayed even of them that should have defended it. And therefore seeing the matter is thus begun, and so faintly resisted on our parts, I fear that we be not the men that shall see the end of the misery.

Wherefore, seeing I am an old man and look not long to live, I mind not by the help of God to trouble my conscience in pleasing the king this way whatsoever become of me, but rather here to spend out the remnant of my old days in praying to God for him.

On the scaffold he said to the people assembled:

Christian people, I am come hither to die for the faith of Christ's Holy Catholic Church, and I thank God hitherto my stomach hath served me very well thereunto, so that yet I have not feared death.

Wheefore I do desire you all to help and assist me with your prayers, that at the very point and instant of death's stroke, I may in that very moment stand steadfast without fainting in any one point of the Catholic faith free from any fear; and I beseech Almighty God of His infinite goodness to save the king and this Realm, and that it may please Him to hold His holy hand over it, and send the king good Counsel.

He then knelt, said the Te Deum, In te domine speravi, and submitted to the axe.

Of all the English bishops, only Bishop John Fisher of Rochester publicly opposed Henry VIII's mandatory Oath of Allegience, which unlawfully declared King Henry the head of the Church of England. The bishop's stand ultimately cost him his life. May his example inspire all Catholics today, especially the bishops on whose courageous leadership the Church depends.

Collect:
O God, who in martyrdom
have brought true faith to its highest expression,
graciously grant
that, strengthened through the intercession
of Saints John Fisher and Thomas More,
we may confirm by the witness of our life
the faith we profess with our lips.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.

First Reading: I Peter 4:12-19
Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when His glory is revealed. If you are reproached for the name of Christ, you are blessed, because the spirit of glory and of God rests upon you. But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God. For the time has come for judgment to begin with the household of God; and if it begins with us, what will be the end of those who do not obey the gospel of God? And "If the righteous man is scarcely saved, where will the impious and sinner appear?" Therefore let those who suffer according to God's will do right and entrust their souls to a faithful Creator.

Gospel Reading: Matthew 10:34-39
"Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's foes will be those of his own household. He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me; and he who does not take his cross and follow me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.

The Martyrdom of St. John Fisher - 22 June 1535 (By Michael Davies) [Catholic Caucus]
Defensor Matrimonii - St. John Fisher
St. John Fisher: "I am come here to die for Christ's Catholic Church"
St John Fisher, 1460-1535[Bishop and Martyr]
St John Fisher, 1460-1535[Bishop and Martyr]
St.John Fisher

Saint Paulinus of Nola, Bishop

Saint Paulinus of Nola, Bishop
Optional Memorial
June 22nd

unknown artist

Saint Paulinus was born of a patrician Roman family in Bordeaux, he was successively prefect, senator, and consul. He married while still a pagan. Later on he converted and became a monk and a bishop. He gave his people not only an example of virtue but also wise guidance during the Gothic invasion.
Source: Daily Roman Missal, Edited by Rev. James Socías, Midwest Theological Forum, Chicago, Illinois ©2003

Collect:
O God, who made the Bishop Saint Paulinus of Nola
outstanding for love of poverty and for pastoral care,
graciously grant that, as we celebrate his merits,
we may imitate the example of his charity.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.
First Reading: 2 Corinthians 8:9-15
For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich. And in this matter I give my advice: it is best for you now to complete what a year ago you began not only to do but to desire, so that your readiness in desiring it may be matched by your completing it out of what you have. For if the readiness is there, it is acceptable according to what a man has, not according to what he has not. I do not mean that others should be eased and you burdened, but that as a matter of equality your abundance at the present time should supply their want, so that their abundance may supply your want, that there may be equality. As it is written, "He who gathered much had nothing over, and he who gathered little had no lack."

Gospel Reading: Luke 12: 32-34
"Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also.

Related Link on the Vatican Website: Benedict XVI, General Audience, Paul VI Audience Hall, Wednesday, December 12, 2007, Saint Paulinus of Nola

Saint Paulinus Of Nola, Bishop, Confessor

Information: St. Thomas More

Feast Day: June 22

Born: 1478 at London, England

Died: 6 July 1535, London, England

Canonized: 1935, Rome by Pope Pius XI

Patron of: Adopted children,civil servants, court clerks, difficult marriages, large families, lawyers, politicians and statesmen, stepparents, widowers

Information: St. John Fisher

Feast Day: June 22

Born: 1469, Beverley, Yorkshire, England

Died: 22 June 1535, Tower Hill, London, England

Canonized: 19 May 1935, Rome by Pope Pius XI

Information: St. Paulinus of Nola

Feast Day: June 22

Born: 354 AD, Bordeaux, France

Died: June 22, 431, Nola, near Naples, Campagna, Italy

Holy Spirit Interactive Kids: A Saint a Day

St. Paulinus of Nola

Feast Day: June 22

St. Paulinus was born in Bordeaux, France. His father was a governor and a wealthy landowner. Paulinus received a good education and became a famous lawyer and poet. He traveled in France, Spain and Italy, wherever work or pleasure took him. In 381, at the age of twenty-eight, he became the governor of Campania, Italy.

When he was thirty-six, Paulinus and his Spanish wife, Theresia were baptized and became Catholics. They had one child, a son who died when he was just a few weeks old. The couple then decided to devote their lives to God and gave away their wealth and property to the poor. They kept only what they needed to live on.

Paulinus and Theresia agreed that they wanted to live simply and decided not to live as a married couple any more. They prayed, made sacrifices and lived holy lives to show their love for Jesus. Paulinus and his wife were greatly admired by the Christian community.

They were very pleased when Paulinus became a priest in 394. Then he and Theresia started a small community of monks in Nola, Italy. They decided to remain in Nola near the shire of one of his favorite saints, St. Felix of Nola. There they opened a hospital for poor people and travelers, too.

St. Felix a priest and bishop who had died in 260 had been a great defender of his people during the cruel torture of Christians by Emperor Decius. Bishop Felix had been known for his prayerfulness, his love for the people, and his poor lifestyle.

Almost hundred years later, Paulinus prayed to him and wrote about him. Then in 409, Paulinus was chosen to be bishop of Nola. The people were so happy. He was a wise, gentle bishop, just as St. Felix had been. He was praised by many great saints who lived at that time, St. Ambrose, St. Augustine, St. Jerome, St. Martin of Tours and others.

Although some of his wonderful writings have been lost, thirty-two poems and fifty-one letters remain. St. Paulinus was bishop of Nola, living in his own home until his death in 431.

Wednesday

June 22, 2016

The World-Weary Man

There is a story about a world-weary elderly man after the time of the French Revolution who was reduced to begging. He wandered from town to town, seeking alms to keep himself alive. Upon entering one small town, he made his way to the church, hoping for a handout. He wasn’t a churchgoing man himself, but he stayed there because of the steady stream of passersby.

One day, after watching the beggar on the church steps, a young priest of the parish approached him. He gave the beggar a cloak and invited him to his own house for a meal. The beggar hesitated, saying he was not a religious man, but the priest insisted. For several days afterward, the priest invited him to find shelter in the rectory. Finally, the beggar agreed and spent many days receiving the care and hospitality of his new friend. Eventually, through this priest’s witness, the man decided to come back to the church.

He tearfully confessed to the priest that he felt alienated from God because of the guilt he felt for betraying the family he had worked for as a young man. His employer had entrusted his wife and children to his care during the Revolution, but the man betrayed them. He handed them over to the authorities, and all but the youngest child were sent to the guillotine.

After telling the priest his story, the man lifted his eyes and saw on the wall a portrait of the very family he had betrayed. He asked where the painting came from, and the young priest, with tears in his eyes, said that this was his family. He was the youngest child. Everyone else had been executed during the Revolution. Uttering the words of absolution, the priest added, “And I forgive you as well. Be at peace.”

We may not have to forgive such a grievous wrong, but we are all called to forgive—especially those closest to us, who often hurt us most deeply. Forgiveness like this opens the gates of heaven and allows God’s grace to be poured out on us and on the person we forgive. So let this story inspire you. And let it move you to be merciful as well!

“Lord, help me to become a channel of your mercy in my home!”

The full text of this article by Maurice Blumberg is found at the Catholic Exchange at http://catholicexchange.com/the-call-to-forgive-others-as-we-have-been-forgiven

Year of Mercy Calendar for Today: “When you stand up to pray, forgive anyone against whom you have a grievance.” (Mk 11:25)

CATHOLIC ALMANAC

Wednesday, June 22

Liturgical Color: Green

Today is the optional memorial
of St. Paulinus, bishop. He was
a very wealthy 4th century
lawyer who converted to the
faith after the death of his infant
son. He and his wife gave their
money to the poor, dedicating
their lives to helping others.

Catholic Culture

Ordinary Time: June 22nd

Optional Memorial of St. Paulinus of Nola, bishop and confessor; Optional Memorial of Sts. John Fisher, bishop and martyr and Thomas More, martyr

MASS READINGS

June 22, 2016 (Readings on USCCB website)

COLLECT PRAYER

O God who the Bishop Saint Paulinus of Nola outstanding for love of poverty and for pastoral care, graciously grant that, as we celebrate his merits, we may imitate the example of his charity. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

O God, who in martyrdom have brought true faith to its highest expression, graciously grant that, strengthened through the intercession of Saints John Fisher and Thomas More, we may confirm by the witness of our life the faith we profess with our lips. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

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Recipes (1)

Beef in Beer

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Activities (4)

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Prayers (3)

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Library (7)

Old Calendar: St John Fisher; St. Paulinus; St. Alban

St. Thomas More was born in London, England and was Chancellor of King Henry VIII. As a family man and a public servant, his life was a rare synthesis of human sensitivity and Christian wisdom.

St. John Fisher studied Theology in Cambridge (England) and became Bishop of Rochester. His friend, Thomas More, wrote of him, 'I reckon in this realm no one man, in wisdom, learning and long approved virtue together, meet to be matched and compared with him.' He and his friend St. Thomas More gave up their lives in testimony to the unity of the Church and to the indissolubility of Marriage.

St. Paulinus was born of a patrician Roman family at Bordeaux. He was successively prefect, senator and consul. His wife, wishing to consecrate herself to God, gave up rank and riches; he followed her example and went to live an austere hermit's life at Nola in Italy. There he became a priest and then bishop of the city, and gave his people not only an example of virtue but also wise guidance during the ravages and calamities of the Gothic invasion. He died in 431, aged 78, and was buried at Nola near the tomb of St. Felix.

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Alban who was venerated as the proto-martyr of Britain. He was a citizen of Verulam and was converted by a persecuted priest whom he sheltered in his house. He was executed on Holmhurst Hill. On that spot King Offa erected the Benedictine abbey of St. Alban's by which name Verulam has since been known.

St. Thomas More
His belief that no lay ruler has jurisdiction over the church of Christ cost Thomas More his life.

Beheaded on Tower Hill, London, July 6, 1535, he steadfastly refused to approve Henry VIII's divorce and remarriage and establishment of the Church of England.

Described as "a man for all seasons," More was a literary scholar, eminent lawyer, gentleman, father of four children and chancellor of England. An intensely spiritual man, he would not support the king's divorce from Catherine of Aragon in order to marry Anne Boleyn. Nor would he acknowledge Henry as supreme head of the church in England, breaking with Rome and denying the pope as head.

More was committed to the Tower of London to await trial for treason: not swearing to the Act of Succession and the Oath of Supremacy. Upon conviction, More declared he had all the councils of Christendom and not just the council of one realm to support him in the decision of his conscience.

Four hundred years later, in 1935, Thomas More was canonized a saint of God. Few saints are more relevant to our time. In fact, in 2000, Pope John Paul II named him patron of political leaders. The supreme diplomat and counselor, Thomas More did not compromise his own moral values in order to please the king, knowing that true allegiance to authority is not blind acceptance of everything that authority wants. Henry himself realized this and tried desperately to win his chancellor to his side because he knew More was a man whose approval counted, a man whose personal integrity no one questioned. But when Thomas resigned as chancellor, unable to approve the two matters that meant most to Henry, the king felt he had to get rid of Thomas.

Excerpted from Saint of the Day, Leonard Foley, O.F.M.

Patron: Adopted children; diocese of Arlington, Virginia; civil servants; court clerks; difficult marriages; large families; lawyers; diocese of Pensacola-Tallahassee Florida; politicians; politicos; statesmen; step-parents; widowers.

Things to Do:

If you haven't watched or read it yet, put it on your priority list: A Man for All Seasons by Robert Bolt is a wonderful play that captures much of St. Thomas More's vitality. There is a 1966 movie by the same title that stars Paul Scofield as St. Thomas. A definite must see!
Read more on the life of St. Thomas More. For youth, Saint Thomas More of London by Elizabeth Ince, a reprint of the wonderful Vision Books series. For adults, the newer book The King's Good Servant but God's First : The Life and Writings of Saint Thomas More by James Monti which explores the life and writings of St. Thomas More. Also Scepter Publishers has a biography Thomas More: A Portrait of Courage by Gerard B. Wegemer.
For some writings by St. Thomas More, see The Sadness of Christ (Yale University Press Translation) and Four Last Things: The Supplication of Souls: A Dialogue on Conscience.
If you or your children are considering a career as a lawyer you might find Dr. Charles Rice's article helpful.

St. John Fisher
John Fisher is usually associated with Erasmus, Thomas More and other Renaissance humanists. His life, therefore, did not have the external simplicity found in the lives of some saints. Rather, he was a man of learning, associated with the intellectuals and political leaders of his day. He was interested in the contemporary culture and eventually became chancellor at Cambridge. He had been made a bishop at thirty-five, and one of his interests was raising the standard of preaching in England. Fisher himself was an accomplished preacher and writer. His sermons on the penitential psalms were reprinted seven times before his death. With the coming of Lutheranism, he was drawn into controversy. His eight books against heresy gave him a leading position among European theologians.

In 1521 he was asked to study the problem of Henry VIII's marriage. He incurred Henry's anger by defending the validity of the king's marriage with Catherine and later by rejecting Henry's claim to be the supreme head of the Church of England.

In an attempt to be rid of him, Henry first had him accused of not reporting all the "revelations" of the nun of Kent, Elizabeth Barton. John was summoned, in feeble health, to take the oath to the new Act of Succession. He and Thomas More refused because the Act presumed the legality of Henry's divorce and his claim to be head of the English church. They were sent to the Tower of London, where Fisher remained fourteen months without trial. They were finally sentenced to life imprisonment and loss of goods.

When the two were called to further interrogations, they remained silent. Fisher was tricked, on the supposition he was speaking privately as a priest, and declared again that the king was not supreme head. The king, further angered that the pope had made John Fisher a cardinal, had him brought to trial on the charge of high treason. He was condemned and executed, his body left to lie all day on the scaffold and his head hung on London Bridge. More was executed two weeks later.

Excerpted from Saint of the Day, Leonard Foley, O.F.M.

Patron: Those persecuted for the Faith.

Symbols: Palm

Things to Do:

Read more about St. John Fisher.
Exposition of the Seven Penitential Psalms is available from Amazon.

St. Paulinus
In 353 Pontius Meropius Anicius Paulinus was born of a prominent Bordeaux family. He received his education in the school of the rhetorician Ausonius. At an early age he attained the dignity of senator and then of consul. As governor of Campania, he chose Nola as his seat. Here he was converted to the faith by St. Felix of Nola. He resigned his position and returned to Gaul, where St. Martin of Tours restored his eyesight.

Despite personal remonstrances, Paulinus was ordained a priest in Spain, and from there he returned to do honor at the grave of his sainted spiritual father. In 409 he became bishop of Tours. Paulinus was an author and poet; he corresponded with the great saints and scholars of his time, Ambrose and Augustine. During the Vandal invasion he used every possible means to feed the poor. When a poor widow asked for money to ransom her son, he gave himself into slavery. With God's aid he returned to his flock and died at the age of seventy-eight in 431. His last words were: "I will prepare a lamp for My anointed" (Ps. 131). His particular virtue was love toward the poor.

Excerpted from The Church's Year of Grace, Pius Parsch

The Word Among Us

Meditation: Matthew 7:15-20

Saints John Fisher, Bishop, and Thomas More, Martyrs (Optional Memorial)

By their fruits you will know them. (Matthew 7:20)

It makes sense. If you’re looking for apples, you wouldn’t search on a cherry tree. Or if you’re looking for blueberries, you wouldn’t go to a vineyard. But what does fruit have to do with the “false prophets” Jesus cautions against here?

A lot. When something is false, it is pretending to be something it’s not. Like a wolf trying to look like a sheep, false prophets may seem harmless, but their messages are dangerous. Like a wolf, they separate the sheep from the guidance and protection of the shepherd.

We typically think of false prophets as people who preach something different from the gospel—and that is accurate. But what if we were to look at our own inner voices as well? Probably more than anything else, these interior false prophets give us wrong messages about God. They contradict what we know of how deeply God loves us by condemning us, burdening us, or robbing us of our peace. Whenever we believe them, we end up confused about who we are in Christ. And that makes us confused about the way we relate to the people around us.

So what can you do? Look at the fruit! Take note of what’s going through your mind. If you find yourself feeling burdened, chase down that thought, and see where it’s coming from. Maybe you’ve taken on too many responsibilities because you feel that God won’t be satisfied with you. Remember that Jesus has made you a child of God, and you are precious to him. If you find yourself anxious, ask the Holy Spirit to help you get to the bottom of it. Maybe you’re afraid that God won’t take good enough care of you. Take a minute, and remind yourself of all the ways God has been close to you in the past.

There’s a good chance that if you experience peace, it’s coming from the Holy Spirit. And there’s an even better chance that if you’re feeling discouraged or beaten down, it’s not coming from the Spirit. With practice, you’ll get better at discerning these voices and dealing with any false prophet that comes to you in sheep’s clothing.

“Holy Spirit, help me to recognize the fruit of my thoughts and plans. I trust you to help me discern when I’m close to you and when I need to adjust my focus.”

2 Kings 22:8-13; 23:1-3
Psalm 119:33-37, 40

Marriage = One Man and One Woman Until Death Do Us Part

Daily Marriage Tip for June 22, 2016:

The Lord patiently waits to hear about our joys and struggles. Set aside time to pray with your spouse for all your family’s intentions. “Call on me and come and pray to me, and I will listen to you” (Jer.29:12).

Regnum Christi

Rerun of Little Red Riding-Hood

U. S. A. | SPIRITUAL LIFE | SPIRITUALITY

June 22, 2016 - Wednesday of the Twelfth Week in Ordinary Time

Father Edward McIlmail, LC

Matthew 7:15-20

Jesus said to his disciples: "Beware of false prophets, who come to you in sheep´s clothing, but underneath are ravenous wolves. By their fruits you will know them. Do people pick grapes from thorn bushes, or figs from thistles? Just so, every good tree bears good fruit, and a rotten tree bears bad fruit. A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit. Every tree that does not bear good fruit will be cut down and thrown into the fire. So by their fruits you will know them."

Introductory Prayer:

Lord, before I can produce anything lasting in my life, I need to be united to you in prayer. Aware of my weakness and inclination to sin, I trust all the more in your forgiveness and mercy. I believe in your presence in the Eucharist. It gives me the assurances that you really are with your Church until the end of time.

Petition:

Lord, help me to see more easily the goodness in people around me.

Wolves in Sheepskins:

Today we abound with information, but are short on guidance. The media tell us that abortion is OK, that stem-cell research on human embryos is compassionate, that same-sex marriage equals tolerance. Wayward faithful ignore or insult papal teachings. "The time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers and will stop listening to the truth and will be diverted to myths" (2 Timothy 4:3-4). How do I judge what I hear day by day? How do I gauge what the media tell me? Do I absorb everything I hear like a sponge? Or do I try to find out what the Church says on issues? Am I aware of how much the media can steal my interior peace? That it can leave me thinking in a very worldly way?

See The Fruits:

Our Lord gives us a good criterion for gauging the work of other people: We are to look at what they produce. The people we see daily on television -- do their lives seem peaceful and happy? Are their families stable? Often, the most stable among us are those who live low-key lives. God often chooses to work outside of the spotlight. He works in those families that quietly raise their children in the faith. What lasting fruits am I producing for God? If married, have I been open to new life? If single, do I dedicate a fair amount of time to serving others? Do I help my friends learn about Christ? Do I help worthwhile charities?

Misjudging:

The problem of judging can go the other direction. We might think that someone isn´t a good person, or that he isn´t very talented. Yet we are surprised, sometimes years later, to find that same person living in a near-perfect marriage, raising a happy family, or producing a thriving work of charity. Was our initial judgment faulty? If so, why? Do we recognize and appreciate virtue in others? Or are we fixated on the externals: Their looks? Their wealth? Their bubbly personality? What does that say about my hierarchy of values?

Conversation with Christ:

Lord, I am surrounded by views of the world -- so many opinions, so much information. I sometimes feel overwhelmed. Let me see in your vicar on earth, the Pope, the safe and sure path to follow in the midst of confusion.

Resolution:

I will compliment someone for the hidden, but lasting, work they are doing for the Kingdom.

June 22, 2016

Wednesday of the Twelfth Week in Ordinary Time

Reading 1 2 Kgs 22:8-13; 23:1-3

Responsorial Psalm Ps 119:33, 34, 35, 36, 37, 40

Alleluia Jn 15:4a, 5b

Gospel Mt 7:15-20

St. Paulinus of Nola

Ordinary Time: June 22nd

Optional Memorial of St. Paulinus of Nola, bishop and confessor; Optional Memorial of Sts. John Fisher, bishop and martyr and Thomas More, martyr

MASS READINGS

COLLECT PRAYER

Recipes (1)

Activities (4)

Prayers (3)

Library (7)

Meditation: Matthew 7:15-20

Father Edward McIlmail, LC

Matthew 7:15-20

Introductory Prayer:

Petition:

Wolves in Sheepskins:

See The Fruits:

Misjudging:

Conversation with Christ:

Resolution: