SUMMARY:
-
SUMMARY OF THE ENCYCLICAL “LUMEN FIDEI”
-
PRESENTATION OF THE ENCYCLICAL “LUMEN FIDEI”: FAITH IS AN
EXPERIENCE OF COMMUNION AND SOLIDARITY
-
NEW MONUMENT TO ARCHANGEL MICHAEL IN THE VATICAN
-
PROMULGATION OF DECREES BY CONGREGATION FOR CAUSES OF SAINTS
-
AUDIENCES
______________________________________
SUMMARY
OF THE ENCYCLICAL “LUMEN FIDEI”
Vatican
City, 5 July 2013 (VIS) – Published below is a broad summary of
Pope Francis' first encyclical, “Lumen Fidei”, published today, 5
July 2013 and signed on 29 June of the same year.
Lumen
fidei – The light of faith (LF) is the first Encyclical signed by
Pope Francis. Divided into four chapters, plus an introduction and a
conclusion, the Pontiff explains that the Letter supplements Benedict
XVI’s Encyclicals on charity and hope, and takes up the “fine
work” carried out by the Pope Emeritus, who had already “almost
completed” the Encyclical on faith. The Holy Father has now added
“further contributions” to this existing “first draft”.
The
introduction (nos. 1-7) of LF illustrates the motivations at the
basis of the document: firstly, it reiterates the characteristics of
light typical of faith, able to illuminate all man’s existence, to
assist him in distinguishing good from evil, especially in this
modern age in which belief is opposed to searching and faith is
regarded as an illusion, a leap into the void that impedes man’s
freedom. Secondly, LF – precisely in this Year of Faith, 50 years
following the Second Vatican Council, a “Council on faith” –
seeks to reinvigorate the perception of the breadth of the horizons
faith opens so that it might be confessed in unity and integrity.
Indeed, faith is not a condition to be taken for granted, but rather
a gift from God, to be nurtured and reinforced. “Who believes,
sees”, the Pope writes, since the light of faith comes from God and
is able to illuminate all aspects of man’s existence: it proceeds
from the past, from the memory of Jesus’ life, but also comes from
the future as it opens up vast horizons.
Chapter
One (nos. 8-22): We have believed in love (1 John 4: 16). Referring
to the biblical figure of Abraham, in this chapter faith is explained
as “listening” to the word of God, the “call” to come out
from the isolated self in order to open oneself to a new life and the
“promise” of the future, which makes possible the continuity of
our path through time, linked so closely to hope. Faith also has a
connotation of “paternity”, because the God who calls us is not a
stranger, but is God the Father, the wellspring of the goodness that
is at the origin of and sustains everything. In the history of
Israel, faith is opposed to idolatry, which man is broken down in the
multiplicity of his desires and “his life story disintegrates into
a myriad of unconnected instants”, denying him the time to await
the fulfilment of the promise. On the contrary, faith is trust in
God’s merciful love, which always welcomes and forgives, and which
straightens “the crooked lines of our history”; it is the
willingness to allow oneself to be transformed anew by “God’s
free gift, which calls for humility and the courage to trust and to
entrust; it enables us to see the luminous path leading to the
encounter of God and humanity, the history of salvation” (no. 14).
And herein lies the “paradox” of faith: constantly turning to the
Lord gives humanity stability, liberating us from idols.
LF
then turns to the figure of Jesus, the mediator who opens to us to a
truth greater than ourselves, the manifestation of God’s love that
is the foundation of faith: “in contemplating Jesus’ death …
faith grows stronger”, as in this He reveals His unshakeable love
for mankind. His resurrection renders Christ a “trustworthy
witness”, “deserving of faith”, through Whom God works truly
throughout history, determining its final destiny. But there is a
“decisive aspect” of faith in Jesus: “participation in His way
of seeing”. Faith, indeed, looks not only to Jesus but also from
Jesus’ point of view, with His eyes. The Pope uses an analogy to
explain that, just as how in our daily lives we place our trust in
“others who know better than we do” – the architect, the
pharmacist, the lawyer – also for faith we need someone who is
reliable and expert “where God is concerned” and Jesus is “the
one who makes God known to us”. Therefore, we believe Jesus when we
accept his Word, and we believe in Jesus when we welcome Him in our
life and entrust ourselves to Him. Indeed, his incarnation ensures
that faith does not separate us from reality, but rather helps us to
grasp its deepest meaning. Thanks to faith, man saves himself, as he
opens himself to a Love that precedes and transforms him from within.
And this is the true action of the Holy Spirit: “The Christian can
see with the eyes of Jesus and share in His mind, His filial
disposition, because he or she shares in his love, which is the
Spirit” (no.21). Without the presence of the Spirit it is
impossible to confess the Lord. Therefore “the life of the believer
becomes an ecclesial existence”, since faith is confessed within
the body of the Church, as the “concrete communion of believers”.
Christians are “one” without losing their individuality and in
the service of others they come into their own. Thus, “faith is not
a private matter, a completely individualistic notion or a personal
opinion”, but rather “it comes from hearing, and is meant to find
expression in words and to be proclaimed”.
Chapter
Two (nos. 23-36): Unless you believe, you will not understand (Is
7:9). The Pope shows the close link between faith and truth, the
reliable truth of God, His faithful presence throughout history.
“Faith without truth does not save”, writes the Pope; “It
remains a beautiful story, the projection of our deep yearning for
happiness”. And nowadays, given “the crisis of truth in our age”,
it is more necessary than ever before to recall this link, as
contemporary culture tends to accept only the truth of technology,
what man manages to build and measure through science, truth that
“works”, or rather the single truths valid only for the
individual and not in the service of the common good. Today we regard
with suspicion the “Truth itself, the truth which would
comprehensively explain our life as individuals and in society”, as
it is erroneously associated with the truths claimed by
twentieth-century forms of totalitarianism. However, this leads to a
“massive amnesia in our contemporary world” which – to the
advantage of relativism and in fear of fanaticism – forgets this
question of truth, of the origin of all – the question of God. LF
then underlines the link between faith and love, understood not as
“an ephemeral emotion”, but as God’s great love which
transforms us within and grants us new eyes with which we may see
reality. If, therefore, faith is linked to truth and love, then “love
and truth are inseparable”, because only true love withstands the
test of time and becomes the source of knowledge. And since the
knowledge of faith is born of God’s faithful love, “truth and
fidelity go together”. The truth that discloses faith is a truth
centred on the encounter with Christ incarnate, Who, coming among us,
has touched us and granted us His grace, transforming our hearts.
At
this point, the Pope begins a broad reflection on the “dialogue
between faith and reason”, on the truth in today’s world, in
which it is often reduced to a “subjective authenticity”, as
common truth inspires fear, and is often identified with the
intransigent demands of totalitarianism. Instead, if the truth is
that of God’s love, then it is not imposed violently and does not
crush the individual. Therefore, faith is not intransigent, and the
believer is not arrogant. On the contrary, faith renders the believer
humble and leads to co-existence with and respect for others. From
this, it follows that faith lead to dialogue in all fields: in that
of science, as it reawakens the critical sense and broadens the
horizons of reason, inviting us to behold Creation with wonder; in
the interreligious context, in which Christianity offers its own
contribution; in dialogue with non-believers who ceaselessly search,
who “strive to act as if God existed”, because “God is light
and can be find also by those who seek him with a sincere heart”.
“Anyone who sets off on the path of doing good to others is already
drawing near to God”, the Pope emphasizes. Finally, LF speaks about
theology and confirms that it is impossible without faith, since God
is not a simple “object” but rather the Subject who makes Himself
known. Theology is participation in the knowledge that God has of
Himself; as a consequence theology must be placed at the service of
Christian faith and the ecclesial Magisterium is not a limit to
theological freedom, but rather one of its constitutive elements as
it ensures contact with its original source, the Word of Christ.
Chapter
Three (nos. 37- 49): I delivered to you what I also received (1 Cor
15:3). This chapter focuses entirely on the importance of
evangelization: he who has opened himself to God’s love cannot keep
this gift for himself, writes the Pope. The light of Jesus shines on
the face of Christians and spreads in this way, is transmitted by
contact like a flame that ignites from another, and passes from
generation to generation, through the uninterrupted chain of
witnesses to the faith. This leads to a link between faith and memory
as God’s love keeps all times united, making us Christ’s
contemporaries. Furthermore, it is “impossible to believe on our
own”, because faith is not “an individual decision”, but rather
opens “I” to “we” and always occurs “within the community
of the Church”. Therefore, “those who believe are never alone”,
as he discovers that the spaces of the self enlarge and generate new
relations that enrich life.
There
is, however, “a special means” by which faith may be transmitted:
the Sacraments, in which an “incarnate memory” is communicated.
The Pope first mentions Baptism – both of children and adults, in
the form of the catechumenate – which reminds us that faith is not
the work of an isolated individual, an act that may be carried out
alone, but instead must be received, in ecclesial communion. “No-one
baptizes himself”, explains LF. Furthermore, since the baptized
child cannot confess the faith himself but must instead be supported
by parents and godparents, the “cooperation between Church and
family” is important. Secondly, the Encyclical refers to the
Eucharist, “precious nourishment for faith”, an “act of
remembrance, a making present of the mystery”, which “leads from
the visible world to the invisible”, teaching us to experience the
depth of reality. The Pope then considers the confession of the
faith, the Creed, in which the believer not only confesses faith but
is involved in the truth that he confesses; prayer, Our Father, by
which the Christian learns to see through Christ’s eyes; the
Decalogue, understood not as “a set of negative commands” but
rather as “concrete directions” to enter into dialogue with God,
“to be embraced by His mercy”, the “path of gratitude”
towards the fullness of communion with God. Finally, the Pope
underlines the there is one faith because of the “oneness of the
God who is known and confessed”, because it is directed towards the
one Lord, who grants us “a common gaze” and “is shared by the
whole Church, which is one body and one Spirit”. Therefore, given
that there is one faith alone, it follows that is must be confessed
in all its purity and integrity: “the unity of faith is the unity
of the Church”; to subtract something from faith is to subtract
something from the veracity of communion. Furthermore, since the
unity of faith is that of a living organism, it is able to assimilate
all it encounters, demonstrating itself to be universal, catholic,
illuminating and able to lead all the cosmos and all history to its
finest expression. This unity is guaranteed by the apostolic
succession.
Fourth
chapter (nos. 50-60): God prepares a city for them (Heb 11:16) This
chapter explains the link between faith and the common good, which
leads to the creation of a place in which men and women may live
together with others. Faith, which is born of the love of God,
strengthens the bonds of humanity and places itself at the service of
justice, rights and peace. This is why it does not distance itself
from the world and is not unrelated to the real commitments of
contemporary man. On the contrary, without the love of God in which
we can place our trust, the bonds between people would be based only
on utility, interests and fear. Instead faith grasps the deepest
foundation of human relationships, their definitive destiny in God,
and places them at the service of the common good. Faith “is for
all, it is a common good”; its purpose is not merely to build the
hereafter but to help in edifying our societies in order that they
may proceed together towards a future of hope.
The
Encyclical then considers those areas illuminated by faith: first and
foremost, the family based on marriage, understood as a stable union
between man and woman. This is born of the recognition and acceptance
of the goodness of sexual differentiation and, based on love in
Christ, promises “a love for ever” and recognises love as the
creator that leads to the begetting of children. Then, youth; here
the Pope cites the World Youth Days, in which young people
demonstrate “the joy of faith” and their commitment to live faith
solidly and generously. “Young people want to live life to the
fullest”, writes the Pope. “Encountering Christ … enlarges the
horizons of existence, gives it a firm hope which will not
disappoint. Faith is no refuge for the fainthearted, but something
which enhances our lives”. And again, in all social relations, by
making us children of God, indeed, faith gives new meaning to
universal brotherhood, which is not merely equality, but rather the
common experience of God’s paternity, the comprehension of the
unique dignity of each person. A further area is that of nature:
faith helps us to respect it, to “find models of development which
are based not simply on utility and profit, but consider creation as
a gift”. It teaches us to find just forms of government, in which
authority comes from God and which serve the common good; it offers
us the possibility of forgiveness that leads us to overcome all
conflict. “When faith is weakened, the foundations of humanity also
risk being weakened”, writes the Pope, and if we remove faith in
God from our cities, we will lose our mutual trust and be united only
by fear. Therefore we must not be ashamed to publicly confess God,
because faith illuminates social life. Another area illuminated by
faith is that of suffering and death: Christians are aware that
suffering cannot be eliminated, but it may be given meaning; it can
be entrusted to the hands of God who never abandons us and therefore
become “a moment of growth in faith”. To he who suffers, God does
not give reasons to explain everything, but rather offers His
presence that accompanies us, that opens up a threshold of light in
the shadows. In this sense, faith is linked to hope. And here the
Pope makes an appeal: “Let us refuse to be robbed of hope, or to
allow our hope to be dimmed by facile answers and solutions which
block our progress”.
Conclusion
(nos. 58-60): Blessed are you who believed (Luke 1,45) At the end of
LF, the Pope invites us to look to Mary, “perfect icon” of faith
who, as the Mother of Jesus, conceived “faith and joy”. The Pope
elevates his prayer to Mary that she might assist man in his faith,
to remind us those who believe are never alone and to teach us to see
through Jesus’ eyes.
PRESENTATION
OF THE ENCYCLICAL “LUMEN FIDEI”: FAITH IS AN EXPERIENCE OF
COMMUNION AND SOLIDARITY
Vatican
City, 5 July 2013 (VIS) – A press conference was held at 11.00 this
morning in the Holy See Press Office to present Pope Francis' first
encyclical, “Lumen Fidei”. The conference was presented by
Cardinal Marc Ouellet, P.S.S., prefect of the Congregation for
Bishops, and Archbishops Gerhard Ludwig Muller and Rino Fisichella,
respectively prefect for the Congregation for the Doctrine of the
Faith and president of the Pontifical Council for New Evangelization.
Archbishop
Gerhard Ludwig Muller began the presentations, explaining that
“'Lumen Fidei' is divided into four parts, which can be seen as
four aspects of one whole”.
“In
the first part”, he said, “we move from the faith of Abraham, the
man who recognised in the voice of God 'a profound call which was
always present at the core of his being', to the faith of the People
of Israel. The history of the faith of Israel, in its turn, is a
continual passage from 'the temptation to unbelief' and the adoration
of idols, 'works of the hands of man', to the confession 'of God’s
mighty deeds and the progressive fulfilment of his promises'. This
leads ultimately to the history of Jesus, a summary of salvation, in
which all the diverse threads of the history of Israel are united and
fulfilled. In Jesus we are able to say definitively that 'we know and
believe the love that God has for us' because He is 'the complete
manifestation of God’s reliability'”.
Archbishop
Muller continued, “In the second part, the encyclical forcefully
raises the question of truth as one which is 'central to faith'.
Because faith has to do with knowledge of reality it is intrinsically
linked to truth: 'faith without truth does not save… it remains a
beautiful story…or it is reduced to a lofty sentiment'”.
“Faith,
which opens us to the love of God, transforms the way we see things
'because love itself brings enlightenment'. … Love is authentic
when it binds us to the truth and truth attracts us to itself with
the force of love. 'This discovery of love as a source of knowledge,
which is part of the primordial experience of every man and woman' is
confirmed for us in the 'biblical understanding of faith' and is one
of the most beautiful and important ideas emphasised in this
encyclical”.
He
explained, “Faith helps us to draw out the profound meaning of
reality. In this way we can understand how faith is able to
'illuminate the questions of our own time about truth', the great
questions which arise in the human heart when faced either with the
beauty of reality or by its dramas”.
Archbishop
Muller went on to highlight several key points of the encyclical,
starting with “the origin of faith, which if it profoundly touches
the believer, is an event which does not close the person in on
himself in an isolated and isolating 'face-to-face' with God. Faith
in fact 'is born of an encounter which takes place in history' and
'is passed on…by contact from one person to another, just as one
candle is lighted from another'”.
Secondly,
he pointed out “a quotation from the Sermons of St. Leo the Great
that is included in the third part of the encyclical: 'If the faith
is not one, then it is not faith'. We live today in a world which,
despite all its connectedness and globalisation, is fragmented and
divided into many 'worlds' that, even if in communication with one
another, are often and intentionally isolated and in conflict. The
unity of the faith is, therefore, the precious gift that the Holy
Father and his fellow Bishops are called to foster, guarantee and
witness to, as the first fruits of a unity that wants to give itself
as a gift to the whole world”.
Finally,
he referred to a passage from the fourth chapter of the encyclical:
“While it is true that authentic faith fills one with joy and 'a
desire to live life to the fullest' – here we see concretely the
connection between the teaching of Pope Francis and Pope Benedict XVI
– 'the light of faith does not make us forget the sufferings of the
world'. Rather it opens us up to 'an accompanying presence, a history
of goodness which touches every story of suffering and opens up a ray
of light'”.
The
encyclical, concluded Archbishop Muller, “wishes to restate in a
new way the truth that faith in Jesus Christ is a good for humanity
'truly a good for everyone; a common good': 'Its light does not
simply brighten ... the Church, nor does it serve solely to build an
eternal city in the hereafter; it helps us build our societies in
such a way that they can journey towards a future of hope”.
This
was followed by a presentation by Cardinal Ouellet, who emphasised
that the encyclical “speaks of faith like an experience of
communion, of the enlargement of the 'I' and solidarity in the path
the Church takes with Christ for the salvation of humanity. …
Objectively, the light of faith guides the meaning of life, brings
comfort and consolation to unsettled or despondent hearts, but also
commits believers to place themselves at the service of the common
good of humanity through the announcement and authentic sharing of
the grace of God. … Subjectively, faith offers an opening to
Christ's Love, a welcome, the opportunity to enter into a
relationship that enlarges the 'I' to the dimensions of 'we' which is
not merely human, within the Church, but also truly divine, and
therefore an authentic participation in the 'we' of the Father, the
Son and the Holy Spirit”.
Starting
from this trinitary 'we' that is extended to become an ecclesial
'we', the encyclical naturally refers back to the 'we' of the family,
the most privileged context for the transmission of faith. … On the
other hand the encyclical reminds us of the deep affinities between
faith and the endless love a man and woman promise to each other when
they unite in matrimony. … The encyclical also offers a
considerable contribution regarding the pertinence of faith to social
life, that our cities may be constructed in justice and peace, with
respect for every individual and his or her liberty, thanks to the
contribution faith offers in the comfort of the suffering and the
settlement of conflicts. … The tendency to confine faith to the
private sphere is calmly but decisively rejected here” and “many
aspects developed previously in the encyclicals on charity and hope
are complemented here by this depiction of faith as communion and
service for the common good”.
“Finally”,
the cardinal concluded, “the encyclical contemplates Maria, the
ideal personification of faith, who heard the Word and cherished it
within her heart, she who followed Jesus and let herself be
transformed by Him”.
The
final presentation was given by Archbishop Fisichella, who returned
to the words of the Holy Father. “'Those who believe, see'. This
expression … encapsulates the teaching of Pope Francis in this, his
first encyclical. It is a text situated on the horizon created by the
binomial 'light' and 'love'. It teaches a path the Pope proposes to
the Church in order that she might recover her mission in today's
world. … Presenting faith, the encyclical invites us to return our
attention to the basis of the Church and of every believer. This is
the mystery of the incarnation of the Son of God who, through his
death and resurrection, revealed to us the fullness and depth of His
love. … beginning from the assumption that faith is born of love,
the knowledge of faith and the knowledge of love are linked as an
inseparable pair in which love, however, assumes a role of undisputed
primacy. The “light of faith” is brought into the “light of
love”.
Archbishop
Fisichella commented that “Lumen Fidei” is published in the
middle of the Year of Faith, and that it was signed on 29 June, the
feast of the Apostles Peter and Paul, first witnesses to the faith of
the Church of Rome, where Peter's Successor is called to confirm all
brothers in the unity of faith. He stated that Benedict XVI was
frequently asked to write an encyclical on faith, so as to conclude
the triad he had begun with “Deus caritas est” on love, and “Spe
salvi” on hope. The Pope was not convinced that he was able to take
on this further task”, explained the archbishop. “Nonetheless,
this insistence eventually prevailed, and Benedict XVI decided that
he would write the encyclical to offer it at the end of the Year of
Faith. However, history took a different turn and this encyclical is
now offered to us today by Pope Francis ... as a 'programme' for how
to continue to live this Year of Faith which has seen the Church
involved in many highly formative experiences”.
He
added, “It must be said without hesitation while 'Lumen Fidei'
resumes some of the intuition and themes typical of the ministry of
Benedict XVI, it is fully Pope Francesco's text. Here we encounter
his style … the immediacy of his expressions, the rich images he
uses and the peculiarity of his use of quotations from ancient and
modern authors, make this text a true introduction to his teaching. …
For example, a close reading of these pages immediately reveals a
strong recurrence of the three verbs that Pope Francesco used in his
first homily to the Cardinals on the day following his election:
proceed, build, confess. In a certain sense it may be said that this
encyclical is structured on the basis of these three verbs and
clarifies their meaning”.
In
“Lumen Fidei” the Pope does not forget this year's two key dates:
the fiftieth anniversary of the opening of the Second Vatican Council
and the twentieth anniversary of the publication of the Catechism of
the Catholic Church. “With regard to the first event, Pope Francis
confirms that it was a 'Council on faith', with the aim of placing at
the centre of the life of the Church the primacy of God and the need
to restate this today, in different cultures and societies, in a
comprehensible and credible way. With regard to the Catechism, the
encyclical reiterates its validity as a tool by which the Church
carries out its task of transmitting faith with the living memory of
the proclamation of Jesus Christ. It is also worth noting that in
this context Pope Francis underlines the great value of the
Profession of the Faith, the Creed … which allows faith to be
experienced as living and effective in the lives of those who
believe, who frequently experience an unjustified illiteracy
regarding matters of faith. In these pages, the profound value of the
Creed is reiterated, not only to recall the synthesis of the faith
but above all to make clear the necessary commitment to change one's
life … those who believe, in summary, are called to live
responsibly in the world”.
“'Lumen
Fidei'”; he concluded, is an encyclical with a strong pastoral
connotation. … Pope Francesco, with his pastor's sensibility,
manages to translate many questions of a strictly theological
character into themes that can assist in reflection and catechesis. …
No-one should be afraid to look to great ideals and to pursue them.
Faith and love are the first to be proposed. In a period of cultural
weakness such as the present age, this invitation is a provocation
and a challenge to which we cannot remain indifferent”.
NEW
MONUMENT TO ARCHANGEL MICHAEL IN THE VATICAN
Vatican
City, 5 July 2013 (VIS) – This morning in the Vatican Gardens, in
the palace of the Governorate, a new monument to St. Michael
Archangel by the artist Giuseppe Antonio Lomuscio was inaugurated in
the presence of the Holy Father Francis, and Vatican City State was
consecrated to Sts. Joseph and Michael Archangel. Among those present
was the Pope Emeritus Benedict XVI, specially invited by Pope
Francis, and greeted with great affection by the assistants and staff
of the Governorate. The two pontiffs remained united throughout the
ceremony and sat together in front of the monument.
After
brief greetings from Cardinal Giuseppe Bertello, president of the
Governorate, and an address from Cardinal Giovanni Lajolo, president
emeritus of the Governorate, the Holy Father spoke.
“In
the Vatican Gardens there are many works of art, joined today by this
one which however takes a position of particular importance, both for
its location and for the meaning it expresses. Indeed, it is not
merely a celebratory work, but rather an invitation to reflection and
prayer, which fits well into this Year of Faith. Michael, which means
'Who is like God?', is the example of God's primacy, of his
transcendence and power. Michael fights to re-establish divine
justice; he defends the People of God from enemies and above all from
the greatest enemy of all, the devil. And St. Michael is victorious
because God acts in him. This sculpture reminds us that evil is
vanquished … On our path and in the trials of life we are not
alone, we are accompanied and sustained by the Angels of God who
offer, so to say, their wings to help us to overcome many dangers, to
be able to fly high compared to those aspects of life that may burden
us or drag us down. We consecrate Vatican City State to St. Michael
Archangel, asking him to defend us against evil and to banish it ...
and to St. Joseph, Jesus' guardian, the guardian of the Holy Family,
whose presence strengthens us and gives us the courage to make space
for God in our lives in order that good may always vanquish evil”.
The
Pope then recited the prayers for consecration, for St. Joseph and
St. Michael Archangel, sprinkled holy water on the new monument, and
finally imparted his blessing upon those present.
PROMULGATION
OF DECREES BY CONGREGATION FOR CAUSES OF SAINTS
Vatican
City, 5 July 2013 (VIS) – This morning the Holy Father received in
audience Cardinal Angelo Amato, S.D.B., prefect of the Congregation
for the Causes of Saints, and authorized the promulgation of decrees
concerning the following causes:
MIRACLES,
attributable to the intercession of:
-
Blessed John Paul II, Polish (ne Karol Josef Wojtyla), Supreme
Pontiff, (1920-2005);
-
Venerable Servant of God Alvaro del Portillo y Diez de Sollano,
Spanish, bishop and prelate of the personal prelature of Santa Cruz
and Opus Dei, (1914-1994);
-
Venerable Servant of God Esperanza de Jesus (nee Maria Josefa Alhama
Valera), Spanish, foundress of the Congregations of the Handmaids of
Merciful Love and the Sons of Merciful Love, (1893-1983).
MARTYRDOM
-
Servant of God Jose Guardiet y Pujol, Spanish, diocesan priest; born
in 1879 and killed in hatred of the faith in Spain on 3 August 1936;
-
Servant of God Mauricio Iniguez de Heredia, Spanish, and 23
companions from the Order of Hospitallers of St John of God, killed
in hatred of the faith in Spain between 1936 and 1937;
-
Servant of God Fortunato Velasco Tobar, Spanish, and 13 companions
from the Congregation of the Mission, killed in hatred of the faith
in Spain between 1934 and 1936;
-
Servant of God Maria Asuncion (nee Juliana Gonzalez Trujillano) and 2
companions, Spanish, professed nuns of the Congregation of Franciscan
Missionaries of the Divine Motherhood, killed in hatred of the faith
in Spain in 1936.
HEROIC
VIRTUES
-
Servant of God Nicola D'Onofrio, Italian, professed priest of the
Order of the Clerks Regular Ministers to the Sick (Camillians),
(1943-1964);
-
Servant of God Bernard Philippe, French (ne Jean Fromental Cayroche),
professed monk of the Institute of Christian Schools, founder of the
Hermanas Guadalupanas de La Salle, (1895-1978);
-
Servant of God Maria Isabel da Santissima Trinidade, Portuguese, (nee
Maria Isabel Picao Caldeira viuda de Carneiro), foundress of the
Congregation of Conceptionist Nuns, (1889-1962).
-
Servant of God Maria del Carmen Rendiles Martinez, Venezuelan,
foundress of the Servants of Jesus, Venezuala, (1903-1977);
-
Servant of God Giuseppe Lazzati, Italian, consecrated layperson,
(1909-1986).
Finally,
the Holy Father approved the votes in favour the canonisation of
Blessed John XXIII (Angelo Giuseppe Roncalli) from the Ordinary
Session of the Cardinal Fathers and bishops, and decided that a
consistory would be convoked, to consider also the canonisation of
Blessed John Paul II (Karol Jozef Wojtyla).
AUDIENCES
Vatican
City, 5 July 2013 (VIS) - Today, the Holy Father received in
audience:
-
Cardinal Ennio Antonelli, president emeritus of the Pontifical
Council for the Family.
-
Cardinal Fiorenzo Angelini, president emeritus of the Pontifical
Council for Health Pastoral Care.
You
can find more information at: www.visnews.org
The
news items contained in the Vatican Information Service may be used,
in part or in their entirety, by quoting the source:
V.I.S.
-Vatican Information Service.
Copyright
© Vatican Information Service 00120 Vatican City
No comments:
Post a Comment