long time ago in WWJD people arguing about miracles. Then in your thread around the same time you also list down catholic miracles. imo it's 1 or 2 post only.

if you can't find it's fine i can always crawl post by post, but it's exhaustive on my side.

Dear Brothers and Sisters in Christ, please take note of the following ...

... "The Bishops' Conference of Malaysia, Singapore, Brunei have declared that Ash Wed 2016, which falls on 10 February (3rd Day of CNY), will be observed with fasting and abstinence." ...

God Bless!

Even if Ash Wednesday falls on CNY eve or 1st or 2nd day of CNY, I will still observe the fast and abstinence, because it is not really that difficult because the main meal can be the only full meal of the day. Furthermore, many traditional Chinese folks observe vegetarian diet on the 1st day, so that makes it even easier. Same goes for the usual Friday abstinence.

Amazing. Born with severe cerebral palsy but an artistic genius....

POST-SYNOD CHURCH & UNBELIEVERS IN THE HIERARCHY


Rorate Caeli: In the recent Synod, we will not know the legal impact it will have on the Church for some time, as it’s up to Pope Francis to move next. Regardless of the eventual outcome, for all intent and purposes, is there already a schism in the Church? And, if so, what does it mean practically speaking? How will it manifest itself for typical Catholics in the pews?


H.E. Schneider: Schism means according to the definition of the Code of Canon Law, can. 751: The refusal of submission to the Supreme Pontiff or of communion with those members of the Church who are submitted to the Supreme Pontiff. One has to distinguish the defect in belief or heresy from schism. The defect in belief or heresy is indeed a greater sin than schism, as Saint Thomas Aquinas said: “Unbelief is a sin committed against God Himself, according as He is Himself the First Truth, on which faith is founded; whereas schism is opposed to ecclesiastical unity, which is a lesser good than God Himself. Wherefore the sin of unbelief is generically more grievous than the sin of schism” (II-II, q. 39, a. 2 c).

The very crisis of the Church in our days consists in the ever growing phenomenon that those who don’t fully believe and profess the integrity of the Catholic faith frequently occupy strategic positions in the life of the Church, such as professors of theology, educators in seminaries, religious superiors, parish priests and even bishops and cardinals. And these people with their defective faith profess themselves as being submitted to the Pope.

The height of confusion and absurdity manifests itself when such semi-heretical clerics accuse those who defend the purity and integrity of the Catholic faith as being against the Pope – as being according to their opinion in some way schismatics. For simple Catholics in the pews, such a situation of confusion is a real challenge of their faith, in the indestructibility of the Church. They have to keep strong the integrity of their faith according to the immutable Catholic truths, which were handed over by our fore-fathers, and which we find in in the Traditional catechisms and in the works of the Fathers and of the Doctors of the Church.


Rorate Caeli: Speaking of typical Catholics, what will the typical parish priest face now that he didn’t face before the Synod began? What pressures, such as the washing of women’s feet on Maundy Thursday after the example of Francis, will burden the parish priest even more than he is burdened today?

H.E. Schneider: A typical Catholic parish priest should know well the perennial sense of the Catholic faith, the perennial sense as well of the laws of the Catholic liturgy and, knowing this, he should have an interior sureness and firmness. He should always remember the Catholic principle of discernment: “Quod semper, quod ubique, quod ab omnibus”, i.e. “What has been always, everywhere and from all” believed and practiced.

The categories “always, everywhere, all” are not to be understood in an arithmetical, but in a moral sense. A concrete criterion for discernment is this: “Does this change in a doctrinal affirmation, in a pastoral or in a liturgical practice constitute a rupture with the centuries-old, or even with the millennial past? And does this innovation really make the faith shine clearer and brighter? Does this liturgical innovation bring to us closer the sanctity of God, or manifest deeper and more beautiful the Divine mysteries? Does this disciplinary innovation really increase a greater zeal for the holiness of life?”

As concretely to the innovation of washing the feet of women during the Holy Mass of the Last Supper on Holy Thursday: This Holy Mass celebrates the commemoration of the institution of the sacraments of the Eucharist and the Priesthood. Therefore, the foot washing of women along with the men not only distracts from the main focus on Eucharist and on Priesthood, but generates confusion regarding the historical symbolism of the “twelve” and of the apostles being of male sex. The universal tradition of the Church never allowed the foot washing during the Holy Mass, but instead outside of Mass, in a special ceremony.

By the way: the public washing and usually also kissing of the feet of women on the part of a man, in our case, of a priest or a bishop, is considered by every person of common sense in all cultures as being improper and even indecent. Thanks be to God no priest or bishop is obliged to wash publicly the feet of women on Holy Thursday, for there is no binding norm for it, and the foot washing itself is only facultative.



PRIESTLY FRATERNITY OF ST. PIUS X (SSPX)


Rorate Caeli: A non-typical situation in the church is the Priestly Society of St. Pius X (SSPX). Why does Your Excellency think that so many Catholics are afraid of the SSPX or anxious about any association with it? From what Your Excellency has seen, what gifts do you think the SSPX can bring to the mainstream Church?


H.E. Schneider: When someone or something is unimportant and weak, nobody has fear of it. Those who have fear of the Priestly Society of St. Pius X ultimately have fear of the perennial Catholic truths and of its demands in the moral and the liturgical domain.

When the SSPX tries to believe, to worship and to live morally the way our fore-fathers and the best-known Saints did during a millennial period, then one has to consider the life and the work of these Catholic priests and faithful of the SSPX as a gift for the Church in our days – even as one of the several instruments which the Divine Providence uses to remedy the enormity of the current general crisis of the faith, of the morals and of the liturgy inside the Church.

In some sectors of the SSPX there are, however, as it is the case in every human society some eccentric personalities. They have a method and a mindset which lack justice and charity and consequently the true “sentire cum ecclesia,” and there is the danger of an ecclesial autocephaly and to be the last judicial instance in the Church. However, to my knowledge, the healthier part corresponds to the major part of the SSPX and I consider their General Superior, His Excellency Monsignor Bernard Fellay, as an exemplarily and true Catholic bishop. There is some hope for a canonical recognition of the SPPX.



THE SYNOD AND PAPALOTRY


Rorate Caeli: Back on the Synod, while focusing on tradition, does Your Excellency believe that the changes in the Roman liturgy post-Vatican II contributed to the current crisis in the Church, the crisis of marriage, the family and societal morality in general??


H.E. Schneider: I wouldn’t affirm this in such a way. Indeed the very source of the current crisis in the Church, the crisis of marriage, of the family and of the morality in general is not the liturgical reform, but the defects in faith, the doctrinal relativism, from which flows the moral and liturgical relativism. For, if I believe in a defective manner, I will live a defective moral life and I will worship in a defective, indifferent manner. It is necessary first to restore the clearness and firmness of the doctrine of faith and of morals in all levels and, from there, start to improve the liturgy. The integrity and the beauty of the faith demands the integrity and the beauty of one’s moral life and this demands the integrity and the beauty of the public worship.


Rorate Caeli: Still on the Synod, it is clear to those with eyes to see that Pope Francis caused confusion instead of clarity in the Synod process, and encouraged a turn toward rupture by elevating the role of Cardinals Kaspar and Danneels, Archbishop Cupich, etc. What is the proper attitude a Catholic should have towards the pope in these troubled times? Are Catholics obliged to make their views known and “resist” as Cardinal Burke said in an interview last year with us, even when their views are critical of the pope?


H.E. Schneider: For several past generations until our days there reigns in the life of the Church a kind of “pope-centrism” or a kind of “papolatria” which is undoubtedly excessive compared with the moderate and supernatural vision of the person of the Pope and his due veneration in the past times. Such an excessive attitude towards the person of the Pope generates in the practice an excessive and wrong theological meaning regarding the dogma of the Papal infallibility.

If the Pope would tell the entire church to do something, which would directly damage an unchangeable Divine truth or a Divine commandment, every Catholic would have the right to correct him in a due respectful form, moved out of reverence and love for the sacred office, and person of the Pope. The Church is not the private property of the Pope. The Pope can’t say “I am the Church,” as it did the French king Louis XIV, who said: “L’État c’est moi.” The Pope is only the Vicar, not the successor of Christ.

The concerns about the purity of the faith is ultimately a matter of all members of the Church, which is one, and a unique living body. In the ancient times before entrusting to someone the office of a priest and of a bishop, the faithful were asked if they can guarantee that the candidate had the right faith, and a high moral conduct. The old Pontificale Romanum says: “The captain of a ship and its passengers alike have reason to feel safe or else in danger on a voyage, therefore they ought to be of one mind in their common interests.” It was the Second Vatican Council, which very much encouraged the lay faithful to contribute to the authentic good of the Church, in strengthening the faith.

I think in a time in which a great part of the holders of the office of the Magisterium are negligent in their sacred duty, the Holy Spirit calls today, namely the faithful, to step into the breach and defend courageously with an authentic “sentire cum ecclesia” the Catholic faith.



TRADITION AND ITS ENEMIES FROM WITHIN


Rorate Caeli: Is the pope the measure of tradition, or is he measured by tradition? And should faithful Catholics pray for a traditional pope to arrive soon?


H.E. Schneider: The Pope is surely not the measure of tradition, but on the contrary. We must always bear in mind the following dogmatic teaching of the First Vatican Council: The office of the successors of Peter does not consist in making known some new doctrine, but in guarding and faithfully expounding the deposit of faith transmitted by the apostles (cf. Constitutio dogmatica Pastor aeternus, cap. 4).

In fulfilling one of his most important tasks, the Pope has to strive so that “the whole flock of Christ might be kept away from the poisonous food of error” (First Vatican Council, ibd.). The following expression which was in use since the first centuries of the Church, is one of the most striking definitions of the Papal office, and has to be in some sense a second nature of every Pope: “Faithfully adhering to the tradition received from the beginning of the Christian faith” (First Vatican Council, ibd.).

We must always pray that God provides His Church with traditional-minded Popes. However, we have to believe in these words: “It is not for you to have knowledge of the time and the order of events which the Father has kept in his control” (Acts 1: 7).


Rorate Caeli: We know there are many bishops and cardinals – possibly the majority – who want to change the Church's doctrinal language and long-standing discipline, under the excuses of "development of doctrine" and "pastoral compassion." What is wrong with their argument?


H.E. Schneider: Expressions like "development of doctrine" and "pastoral compassion" are in fact usually a pretext to change the teaching of Christ, and against its perennial sense and integrity, as the Apostles had transmitted it to the whole Church, and it was faithfully preserved through the Fathers of the Church, the dogmatic teachings of the Ecumenical Councils and of the Popes.

Ultimately, those clerics want another Church, and even another religion: A naturalistic religion, which is adapted to the spirit of the time. Such clerics are really wolves in sheep’s clothing, often flirting with the world. Not courageous shepherds – but rather cowardly rabbits.



ROLE OF WOMEN IN THE CHURCH


Rorate Caeli: We hear a lot about the role of women in the Church today – the so-called “feminine genius.” Women obviously have played a critical role in the Church since the beginning, starting with the Blessed Virgin Mary. But liturgically, Christ made His position crystal clear, as have pre-Conciliar popes. Does Your Excellency believe that female involvement in the liturgy, whether it’s women taking part in the Novus Ordo Mass or girl altar boys, has played a positive or negative role in the Church the last four decades?


H.E. Schneider: There is no doubt about the fact that the female involvement in the liturgical services at the altar (reading the lecture, serving at the altar, distributing Holy Communion) represents a radical rupture with the entire and universal tradition of the Church. Therefore, such a practice is against the Apostolic tradition.

Such a practice gave to the liturgy of the Holy Mass a clear Protestant shape and a characteristic of an informal prayer meeting or of a catechetical event. This practice is surely contrary to the intentions of the Fathers of the Second Vatican Council and there is not in the least an indication for it in the Constitution on Sacred Liturgy.

THE TRADITIONAL LATIN MASS


Rorate Caeli: Your Excellency is well known for celebrating the traditional Latin Mass in many places around the world. What does Your Excellency find to be the deepest lessons learned from saying the Latin Mass, as a priest and as a bishop, that other priests and bishops may hope to gain by saying the traditional Mass themselves?


H.E. Schneider: The deepest lessons I learned from celebrating the traditional form of the Mass is this: I am only a poor instrument of a supernatural and utmost sacred action, whose principal celebrant is Christ, the Eternal High Priest. I feel that during the celebration of the Mass I lost in some sense my individual freedom, for the words and the gesture are prescribed even in their smallest details, and I am not able to dispose of them. I feel most deeply in my heart that I am only a servant and a minister who yet with free will, with faith and love, fulfill not my will, but the will of Another.

The traditional and more than millennial-old rite of the Holy Mass, which not even the Council of Trent changed, because the Ordo Missae before and after that Council was almost identical, proclaims and powerfully evangelizes the Incarnation and the Epiphany of the ineffably saintly and immense God, who in the liturgy as “God with us,” as “Emmanuel,” becomes so little and so close to us. The traditional rite of the Mass is a highly artfully and, at the same time, a powerful proclamation of the Gospel, realizing the work of our salvation.



Rorate Caeli: If Pope Benedict is correct in saying that the Roman Rite currently (if strangely) exists in two forms rather than one, why has it not yet happened that all seminarians are required to study and learn the traditional Latin Mass, as part of their seminary training? How can a parish priest of the Roman Church not know both forms of the one rite of his Church? And how can so many Catholics still be denied the traditional Mass and sacraments if it is an equal form?


H.E. Schneider: According to the intention of Pope Benedict XVI, and the clear norms of the Instruction “Universae Ecclesiae,” all Catholic seminarians have to know the traditional form of the Mass and be able to celebrate it. The same document says that this form of Mass is a treasure for the entire Church – thus it is for all of the faithful.

Pope John Paul II made an urgent appeal to all bishops to accommodate generously the wish of the faithful regarding the celebration of the traditional form of the Mass. When clerics and bishops obstruct or restrict the celebration of the traditional Mass, they don’t obey what the Holy Spirit says to the Church, and they are acting in a very anti-pastoral way. They behave as the possessors of the treasure of the liturgy, which does not belong to them, for they are only administrators.

In denying the celebration of the traditional Mass or in obstructing and discriminating against it, they behave like an unfaithful and capricious administrator who – contrary to the instructions of the house-father – keeps the pantry under lock or like a wicked stepmother who gives the children a meager fare. Perhaps such clerics have fear of the great power of the truth irradiating from the celebration of the traditional Mass. One can compare the traditional Mass with a lion: Let him free, and he will defend himself.



RUSSIA NOT YET EXPLICITLY CONSECRATED


Rorate Caeli: There are many Russian Orthodox where Your Excellency lives. Has Alexander of Astana or anyone else in the Moscow Patriarchate asked Your Excellency about the recent Synod or about what is happening to the Church under Francis? Do they even care at this point?


H.E. Schneider: Those Orthodox Prelates, with whom I have contact, generally are not well informed about the internal current disputes in the Catholic Church, or at least they had never spoken with me about such issues. Even though they don’t recognize the jurisdictional primacy of the Pope, they nevertheless look on the Pope as the first hierarchical office in the Church, from a point of view of the order of protocol.


Rorate Caeli: We are just a year away from the 100th anniversary of Fatima. Russia was arguably not consecrated to the Immaculate Heart of Mary and certainly not converted. The Church, while ever spotless, is in complete disarray – maybe worse than during the Arian Heresy. Will things get even worse before they get better and how should truly faithful Catholics prepare for what is coming?


H.E. Schneider: We have to believe firmly: The Church is not ours, nor the Pope’s. The Church is Christ’s and He alone holds and leads her indefectibly even through the darkest periods of crisis, as our current situation indeed is.

This is a demonstration of the Divine character of the Church. The Church is essentially a mystery, a supernatural mystery, and we cannot approach her as we approach a political party or a pure human society. At the same time, the Church is human and on her human level she is nowadays enduring a sorrowful passion, participating in the Passion of Christ.

One can think that the Church in our days is being flagellated as our Lord, is being denuded as was Our Lord, on the tenth Cross station. The Church, our mother, is being bound in cords not only by the enemies of Christ but also by some of their collaborators in the rank of the clergy, even sometimes of the high clergy.

All good children of Mother Church as courageous soldiers we have to try to free this mother – with the spiritual weapons of defending and proclaiming the truth, promoting the traditional liturgy, Eucharistic adoration, the crusade of the Holy Rosary, the battle against the sin in one’s private life and striving for holiness.

We have to pray that the Pope may soon consecrate explicitly Russia to the Immaculate Heart of Mary, then She will win, as the Church prayed since the old times: “Rejoice O Virgin Mary, for thou alone have destroyed all heresies in the whole world” (Gaude, Maria Virgo, cunctas haereses sola interemisti in universo mundo).

Source: Rorate Caeli

Bro Yeeck, is this article referring to this Bishop (Aux.) Athanasius Schneider? ... https://en.wikipedia.org/wiki/Athanasius_Schneider

He is quite the traditionalist, i.e. a staunch advocate of communion by mouth while kneeling.

After reading this, is the reader to surmise that while the good Bishop accepts the documents of the Second Vatican Council; he, however, does not condone the contemporary Order of the Mass, post Vatican II?

He still says the Mass of Paul VI, though I'm not sure if His Lordship will give communion in the hand in the new Mass. I do support that stance because of the danger of the sacred particles dropping on the floor and being trampled upon. Usually only those distributing Communion perform ablution after handling the sacred Hosts, but not the people receiving in the hand, thus the high probability of profanation.

This post has been edited by yeeck: Feb 2 2016, 01:23 PM

That would be the duty of each and every Catholic attending mass then. After all, there is a reason we do the sign of the cross with holy water and genuflect before we enter Church right? All this results from poor Catechism, IMO.

FYI ...

Why only five? Haha...

top 5 maybe? LOL!

From EWTN?
God bless him, and Father Mike ...

Actually, is it any wonder that Catholicism is thriving in the East European countries? Persecution always makes one think of and go back to God even more, and that in itself is a great miracle ...

This post has been edited by khool: Feb 5 2016, 08:04 AM

Some tips when going for confession before end of Lent and Easter ...



FYI, Season of Lent begins this 10th February, Ash Wednesday!
God Bless, and Happy CNY!

Mass at Santa Marta- There is no humility without humiliation

There can be neither humility nor holiness without taking the path of humiliation. Francis spoke of this truth as he recalled the story of David during Mass at Santa Marta on Monday morning, 1 February.

“In the first reading the story of King David continues”, the Pope began, referring to the day’s passage from the Second Book of Samuel (15:13-14, 30; 16:5-13). The story, he explained, “began when Samuel went to the house of [David’s] father, and David was anointed king”, even though he was still a boy. Then “he grew up, he had his problems, but he was always a man respectful of the king who did not like him”. In fact the king “knew that he would be his successor”. And “in the end David managed to unite the kingdom of Israel: everyone together with him”. However, “he was feeling insecure and his zeal for the house of the Lord began to weaken”.

Precisely “at that moment — we heard the other day — David was one step away from becoming corrupt”, Francis continued. Thus “the holy King David, a sinner but a saint, became corrupt”. But then “the Prophet Nathan, sent by God” helped him “understand what a bad thing he had done, an evil thing: because a corrupt person doesn’t realize it. It takes a special grace to change the heart of a corrupt person”. Thus, “David, who still had a noble heart”, recognized his sin, “he recognized his fault”. What did Nathan say to him? These were his words: “The Lord has forgiven your sin, but the corruption you have sown will grow. You killed an innocent man to hide adultery. The sword shall never depart from your house”. Thus, the Pope explained, “God forgives sin, David converts but the wounds of corruption are difficult to heal. We see this in so many parts of the world”.

This is the point in David’s story, Francis affirmed, that “we arrive at in today’s passage: David’s son battles against his father. He wants power: his son is already corrupt”. But “what does David do? With the nobility that he had won back after his sin — and also the penance he had done to save the son who had died, the child of adultery — he rejoins his own: ‘Let us flee the city lest Absalom — his son — should overtake us, then visit disaster upon us and put the city to the sword’, as was customary in those times”.

The Pontiff recalled that “God castigates David harshly: ‘The sword shall never depart from your house’”. But, Francis continued, “he defends the house and flees, he leaves”. Is he perhaps “a coward? No, he is a father”. And “he allows the ark to return”, he does not “use God to defend himself”. In other words, David “leaves in order to save his people: this is the path of holiness that David began to follow, after the moment in which he became corrupt”.

The passage, the Pope continued, presents David weeping as he climbs the steep Mount of Olives. “His head was covered”, a sign of mourning, and he was walking barefoot. He was doing penance. “And all those who were with him also had their heads covered and they were weeping as they went: weeping and penance”. Scripture also tells us that “some, who did not like him, began to follow and curse him”. Among them was Shimei, who called him “murderer”, reminding him of “the crime he had committed against Uriah the Hittite in order to cover his adultery”. Abishai, one of the people closest to David, “wanted to defend him” and wanted to take off Shimei’s head in order to silence him. But David goes “a step further: ‘If he is cursing it is because the Lord has said to him, ‘Curse David!’”. He then “says to his servants: ‘My own son, who came forth form my loins, is seeking my life”. He is referring to his son Absalom. This is why he turns again to his servants saying: “Let this Benjaminite curse, for the Lord has told him to”.

The question, Francis explained, is that “David is able to see the signs: it is the moment of his humiliation, it is the moment in which he is paying for his fault”. Therefore, he says: “Perhaps the Lord will look upon my affliction and make it up to me with benefits for the curses he is uttering this day”. Basically, “he entrusts himself to the Lord’s hands: this is David’s path, from the moment of corruption to this entrustment to the hands of the Lord. This is holiness. This is humility”.

The Pope continued. “I think”, he said, “that each one of us, should someone say something bad about us”, would react by saying “No, I didn’t do it, this isn’t true, no!”. In fact, we “immediately try to say that it isn’t true”. Or else “we do as Shimei did: we say something even worse in response”. But humility, Francis stated, “can reach a heart only through humiliation: there is no humility without humiliation”. And, he said, “if you are not able to bear some humiliation in your life, you are not humble. That’s how it is: I would say it’s that mathematical, it’s that simple!”.

For this reason, the Pope continued, “the only path to humility is humiliation”. Therefore, “David’s goal, which is holiness, is reached through humiliation”. Also, “the goal of holiness that God gives to his children, gives to the Church, comes through the humiliation of his Son who lets himself be cursed, who lets himself be borne on the Cross, unjustly”. Francis clarified that “this Son of God who humbles himself, is the path of holiness: David, with his attitude, prophesies the humiliation of Jesus”.

Before ending his homily Francis asked of “the Lord, for each of us, for all the Church, the grace of humility, but also the grace of understanding that it is impossible to be humble without humiliation”.

Source: http://www.news.va/en/news/mass-at-santa-m...ility-without-h

A video on prison inmates making Eucharistic hosts as part of their penitence ...



Source: http://www.catholicnewsagency.com/news/the...ic-hosts-10166/

This post has been edited by khool: Feb 5 2016, 10:21 AM

St. Paul Miki, SJ (1564?-1597)
By Bert Ghezzi
From Voices of the Saints

Christianity spread like wildfire in sixteenth-century Japan. By the 1580s, less than forty years after Francis Xavier introduced the faith, the church counted two hundred thousand converts. The growth had proceeded despite the opposition of Buddhist priests and many petty rulers. However, in 1587, Emperor Hideyoshi ordered the banishment of all Catholics, forcing the Jesuit missionaries to operate from hiding. But outright persecution did not break out until late 1596, when Hideyoshi rounded up twenty-six Jesuits, Franciscans, and laypeople and prepared to martyr them.

Among the victims was St. Paul Miki, a Jesuit novice who had just completed eleven years of training. Paul’s noble family was converted when he was a child and at age five he was baptized. Educated by Jesuits, the gifted youth joined their novitiate at age twenty-two. He had studied intensively the teachings of the Buddhists so as to be able to debate their priests. He welcomed his chance at martyrdom, but may have wished just a little that it would be delayed long enough for him to be ordained a priest.



Hideyoshi had the left ears of the twenty-six martyrs severed as a sign of disrespect and paraded them through Kyoto. Dressed in his simple black cassock, Paul stood out among them. Most onlookers realized that this noble young man could have worn the samurai’s costume with two swords on his belt. The whole display had the unexpected effect of evoking compassion from the crowd, some of whom later became converts.

The martyrs were then taken to Nagasaki. They were tied to crosses with their necks held in place by iron rings. Beside each was an executioner with his spear ready to strike. An eyewitness gave this account:


As they awaited death the entire group sang the canticle of Zachary (see Luke 1:67-79). The executioners stood by respectfully until they had intoned the last verse. Then at a given signal they thrust their spears into the victims’ sides. On that day, February 5, 1597, the church of Japan welcomed its first martyrs.

Excerpt from Voices of the Saints by Bert Ghezzi.

Source: http://www.ignatianspirituality.com/ignati...st-paul-miki-sj


This post has been edited by khool: Feb 6 2016, 09:32 AM

“The Name of God Is Mercy” EXPLAINED in 6 Points.

Marigina Bruno
2015 | Catholic Media | Pope Francis
02/02/2016

Even those who don’t know much about Pope Francis could likely tell you that he is passionate about revealing God’s mercy to all people. This has become more evident with the release of his first book since becoming Pope in 2013. “The Name of God is Mercy” was released mid-January with hopes of helping people better understand the Extraordinary Jubilee Year of Mercy that began December 8th 2015 and will conclude November 20th 2016.

The book has been written in an easy to read interview style with Vatican reporter Andrea Tornielli. Pope Francis shares memories from his youth as well as stories from his earlier days as a priest that invite us to see why the message of God’s mercy is so close to his heart and crucial to his mission as Pope.

“It is a place for urgent care, not a place to see a specialist. I hope that the Jubilee [The Holy Year of Mercy] will serve to reveal the Church’s deeply maternal and merciful side, a Church that goes forth toward those who are “wounded,” who are in need of an attentive ear, understanding, forgiveness, and love.” – Pope Francis in “The Name of God is Mercy”

Source: http://catholic-link.org/2016/02/02/pope-f...ercy-explained/


This post has been edited by khool: Feb 7 2016, 08:33 AM