Podcasts about augustinians

Pope Leo XIV has made unity a central aspect of his pontificate from his papal motto to gathering with leaders from the Orthodox Church. Listen to Fr. Frank Donio, S.A.C share more in this segment of the Son Rise Morning Show on Sacred Heart Radio, about how unity in Augustinian spirituality has pervaded Pope Leo's actions and sayings to build a more unified Church.St. Augustine and the Augustinians emphasize unity in their spirituality and charism. Pope Leo XIV's experience in Augustinian spirituality has led to his emphasis on unity in his pontificate. Pope Leo stresses unity in his meetings with Augustinians, Orthodox Church leaders, and to all Christians in his actions and his speeches.Notes:Access the Pope Leo XIV PortalOn Mission: Papal HistorySpirituality and Prayer Through Religious CharismMore episodes about The Pope From the Ad Infinitum blog:In the One, We Are OneMore blogs about Pope Leo XIV Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center. Follow the Center on Facebook, Instagram, Twitter, and YouTube to remain up-to-date on the latest Center resources. Listen to Fr. Frank's more of weekly reflections and recent blogcasts.

Pope Leo XIV has made unity a central aspect of his pontificate from his papal motto to gathering with leaders from the Orthodox Church. Listen to Fr. Frank Donio, S.A.C share more in this segment of the Son Rise Morning Show on Sacred Heart Radio, about how unity in Augustinian spirituality has pervaded Pope Leo's actions and sayings to build a more unified Church.St. Augustine and the Augustinians emphasize unity in their spirituality and charism. Pope Leo XIV's experience in Augustinian spirituality has led to his emphasis on unity in his pontificate. Pope Leo stresses unity in his meetings with Augustinians, Orthodox Church leaders, and to all Christians in his actions and his speeches.Notes:Access the Pope Leo XIV PortalOn Mission: Papal HistorySpirituality and Prayer Through Religious CharismMore episodes about The Pope From the Ad Infinitum blog:In the One, We Are OneMore blogs about Pope Leo XIV Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center. Follow the Center on Facebook, Instagram, Twitter, and YouTube to remain up-to-date on the latest Center resources. Listen to Fr. Frank's more of weekly reflections and recent blogcasts.

What do we know about Pope Leo XIV? First of all, he is an Augustinian! The Augustinians are a religious order of friars who live out the spirituality of St Augustine of Hippo, the author of the spiritual classic, 'Confessions'.Piero met up with Fr Gladson Dabre, Provincial of the Augustinians in Britain, to explore what we can expect from Pope Leo's leadership.St Augustine was the author of the highly influential works 'Confessions' and 'The City of God' - both of which Fr Gladson explores, before unpacking how they might influence Pope Leo's leadership of the Catholic Church.

Learn how the "Mendicant Orders" sent monks and nuns into the cities to preach, teach, and serve the poor. 

What are the main emphases of Augustinians? How should we understand St. Augustine's confessions? What is the heart according to St. Augustine? Why does he view memory as so important? How does he analyze sin?  Dr. Shane Owens joins the podcast to discuss these topics. Like what you're hearing?  Support the show here: https://www.classicaltheism.com/support

Meet Pope Leo XIV: The First American Pope Link:    • Meet Pope Leo XIV: The First American Pope  Dr. Matthew Bunson joins Bear Woznick to discuss his new book, Leo XIV: Portrait of the First American Pope. The conversation explores Pope Leo XIV's deep spiritual and intellectual roots, his ties to Augustine and Aquinas, and his clear, unifying vision for the Church. As a former head of the Augustinians, Leo XIV emphasizes clarity, truth, and the dignity of the human person in a time of global confusion, technological disruption, and moral instability. The episode ties in Church history, papal lineage, and the powerful symbolism of choosing the name “Leo.”In this episode:

Father Robert Prevost, O.S.A., has long been recognized as a bridge builder—a pastor who listens deeply, builds consensus, and seeks unity without imposing authority. In the third and final episode of our first-ever “Inside the Vatican” Deep Dive series on Pope Leo XIV, we follow his extraordinary journey—from his early years as pastor and formator in northern Peru to the chair of St. Peter. Pope Leo's ministry in Peru was marked by his dedication to empowering lay leaders and nurturing vibrant communities amid challenging circumstances. After returning to the United States, he served briefly as provincial of the Augustinians in the Midwest before being elected prior general, leading the order worldwide from Rome for over a decade. During this time, his bridge-building leadership caught the attention of Cardinal Jorge Bergoglio, who would later become Pope Francis. In 2014, Pope Francis appointed Prevost as bishop of Chiclayo, Peru, where he served for eight years. Before ultimately calling him back to Rome in 2023 to lead the Dicastery for Bishops, Francis made him a cardinal and then elevated him to cardinal-bishop—the highest rank in the College of Cardinals—paving the way for his election as Pope Leo XIV. Many pin their hopes on him to renew a polarized church. Studying Robert Francis Prevost—as a priest and canon lawyer, Augustinian prior general, bishop, cardinal, and Vatican prefect—reveals who he has become, what his priorities might be, and how he may choose to lead the Catholic Church's 1.4 billion faithful today. In this episode, you'll hear from: Arthur Purcaro, O.S.A. – Augustinian priest who worked with Pope Leo XIV in Peru and later served on his order's leadership council when Prevost was Prior General. Christopher White – Author of Pope Leo XIV: Inside the Conclave and the Dawn of a New Papacy (Loyola Press, 2025) and former Vatican correspondent for National Catholic Reporter. Emilce Cuda – Argentine theologian and Secretary of the Pontifical Commission for Latin America. Julia Oseka – Student at Saint Joseph's University in Philadelphia and one of the youngest voting members of the Synod on Synodality. Socorro Cassaro Novoa – Lay leader from Monserrate community in Trujillo, Peru, where Pope Leo XIV helped establish the parish and served as first administrator. Nila Ruiz Gonzales – Lay leader from Santa María community in Trujillo, Peru, where Pope Leo XIV directed the Augustinian formation house and served as pastor. Read: "⁠Who is Pope Leo? 5 surprising things I learned while reporting on Robert Prevost,⁠" by Colleen Dulle: https://www.americamagazine.org/faith/2025/07/10/who-pope-leo-robert-prevost-251107 Help shape the future of the show—take our end-of-season listener survey. If you want to hear more deep dives like this, please support this podcast by becoming a digital subscriber to America Media. Learn more about your ad choices. Visit megaphone.fm/adchoices

Father Robert Prevost's early years in Peru shaped his ministry and vision for the church—but few know the brutal reality he encountered there in the 1980s and 1990s. In this second episode of our Inside the Vatican Deep Dive series on Pope Leo XIV, we follow the future pope to northern Peru. He first served in Chulucanas as a canon lawyer, helping establish the new diocese after its elevation from an apostolic prelature. Following a brief return to Rome to defend his doctoral thesis, he came back to Peru as a formator for diocesan and Augustinian seminarians and as a pastor in Trujillo. There, he and his fellow Augustinians ministered amid escalating violence and an approaching dictatorship—an experience that shaped the man who now leads the global Catholic Church. Peru in the late 1980s and early 90s was torn by conflict but also strangely alive with hope. The Shining Path (Sendero Luminoso) and MRTA (Movimiento Revolucionario Túpac Amaru), two violent rebel groups, terrorized communities while economic collapse paved the way for Alberto Fujimori's authoritarian rule. Amid it all, Father Prevost and the Augustinians in Northern Peru pioneered a new model of parish life. They opened a formation house for young men discerning religious life with the order and helped staff parishes, establishing new chapels and parish communities. They divided sprawling parishes into small zones led by lay teams responsible for prayer, outreach and community life. Two women who worked with him describe how this model empowered the local community. His ministry in Peru didn't just shape parish structures; it shaped him—teaching him to lead with humility, courage and deep concern for the marginalized. In this episode, you'll hear from: - John Lydon, O.S.A. – Augustinian priest and friend of Pope Leo, with whom he served in parish and formation ministry in Trujillo, Peru - Socorro Cassaro Novoa – Lay leader from the Monserrate community in Trujillo, Peru, where Pope Leo helped establish Nuestra Señora de Monserrate parish and served from 1992 to 1999 - Nila Ruiz Gonzales – Lay leader from the Santa María community in Trujillo, Peru, where Pope Leo XIV directed the Augustinian formation house and served as pastor in the 1980s and 90s And don't forget to come back for the final episode in this series. If you want to hear more deep dives like this, please support this podcast by becoming a digital subscriber to America Media. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friday of the Tenth Week in Ordinary Time Memorial of St. Anthony of Padua, 1195-1231; joined the Augustinians at a young age, and then the Franciscans; he became recognized as a great man of prayer and a great Scripture and theology scholar, Anthony became the first friar to teach theology to the other friars; soon, he was called to preach to the Albigensians in France; after leading the friars in northern Italy for three years, he made Padua his headquarters;in the spring of 1231 Anthony withdrew to a friary at Camposampiero where he had a sort of treehouse built as a hermitage; he fell ill on June 13, 1231, and died at Padua Office of Readings and Morning Prayer for 6/13/25 Gospel: Matthew 5:27-32

In this enlightening episode of "Father and Joe," hosts Father Boniface Hicks and Joe Rockey delve into the profound world of papal encyclicals and their significance in modern society. The conversation explores the importance of taking the teachings of God and applying them to contemporary issues through the lens of encyclicals, all while understanding their hierarchy in relation to divine revelation found in the Bible.Father Boniface elaborates on how encyclicals are structured to build upon one another, providing a rich tapestry of Catholic doctrine that demands thoughtful engagement. The episode touches on various well-known encyclicals, including Pope Francis' "Laudato Si," and discusses the layered complexities and common misconceptions surrounding these papal documents. The hosts address the broader purpose of encyclicals, which is to teach and integrate theological insights into everyday life while steering clear of simplistic interpretations that can dilute their deeper meanings.The episode transitions into an engaging discussion about Pope Leo XIV, a figure distinguished by his unique blend of North American, Roman, and South American experiences. Father Boniface highlights how Pope Leo brings a global perspective to the papacy, traversing cultural and ecclesiastical divides. His diverse background in administration, pastoral ministry, and missionary work positions him as a "bridge builder" in a world often fragmented by tribalism.Listeners gain insight into the authoritative role of the Pope as the Vicar of Christ, tasked with teaching, governing, and sanctifying the Church. Father Boniface shares personal reflections and stories that illustrate the Pope's profound influence as a spiritual leader and teacher, continually shaping the Church's mission to nourish the faithful through authentic doctrine and the sacraments.Tune in to this episode for a rich, nuanced exploration of the papal role in guiding the Church, the layers within Church teachings, and how the humility and humanity of its leaders continue to inspire believers worldwide. The dialogue wraps up with an invitation for listeners to engage further by sharing their questions and feedback via email.Tags:Father Boniface, Joe Rockey, Catholic Church, Encyclicals, Papal Role, Spiritual Direction, Pope Leo XIV, Encyclical Hierarchy, Catholic Doctrine, Divine Revelation, Laudato Si, Rerum Novarum, Church Teachings, Pope Francis, Papal Authority, Vicar of Christ, Bridge Builder, Global Perspective, Catholic Podcast, Spiritual Insight, Theology, Faith Exploration, Spiritual Growth, Relationship with God, Missionary Work, Pastoral Ministry, Religious Orders, Augustinians, Church History, Canon Law, Universal Church, Pope as Teacher, Papal Influence, Moral Doctrine, Deepening Faith, Sacred Tradition, Biblical TeachingsHashtags:#FatherAndJoe, #CatholicPodcast, #Encyclicals, #ChurchTeachings, #PopeLeoXIV, #SpiritualDirection, #VicarOfChrist, #CatholicDoctrine, #DivineRevelation, #PapalAuthority, #LaudatoSi, #FaithJourney, #GlobalChurch, #TheologyTalk, #FaithAndLife, #ChristianPodcast, #PopeFrancis, #FaithExploration, #SpiritualGrowth, #PapalInsights, #CatholicFaith, #SpiritualWisdom, #DoctrineAndFaith, #BridgeBuilder, #Augustinians, #UniversalChurch, #MissionaryLife, #FaithInAction, #FaithAndCommunity, #SacredTradition, #FaithfulWitness, #BiblicalLearning, #MoralAuthority, #ChristianUnity, #PapalTeachings, #FaithDevelopment, #CommunityOfBelievers, #DeepeningFaith

The Church has entered a historic moment—and you, Catholic man, have a mission. In this episode of The Manly Catholic, we reflect on the election of Pope Leo XIV, the first American Pope in the history of the Church, and the profound implications this moment holds for Catholic men across the world. This isn't just a historical event—it's a spiritual challenge.With clarity, conviction, and a deep love for the Bride of Christ, Pope Leo XIV comes out of the gates with power. Drawing from the charism of the Augustinians and inspired by Pope Leo XIII, our new Holy Father is already taking bold, countercultural stands. In just his first week, he infallibly declared that marriage is between one man and one woman and proclaimed the family as the nucleus of civilization. He is not holding back—and neither should we.We are facing our own Industrial Revolution: Artificial Intelligence, the breakdown of the family, confusion about human identity and sexuality, and an increasing rejection of moral truth. But like Pope Leo XIII before him, Leo XIV is standing in the breach—and he's calling us to do the same.Key Takeaway: Live your faith publicly and boldly. Do not hide behind silence or comfort. Proclaim Christ with your life, especially in your home. Begin by strengthening your marriage and leading your family in sacrificial love. That is where the Church is rebuilt.References & Products Mentioned:Pope Leo XIII's encyclicals, especially Rerum NovarumThe St. Michael the Archangel PrayerSt. Augustine's quote: “Our hearts are restless until they rest in You.”The “Room of Tears” tradition in papal historyThe Gospel of John 13:34–35Catechism of the Catholic Church (sections on papal infallibility, marriage, and the Church)Final Charge: Pope Leo XIV isn't waiting around—and neither can you. Catholic man, your home is your mission field. Your vocation is your battlefield. And your courage, forged in love, is the weapon that will rebuild the Church.Send us a text Support the showPlease prayerfully consider supporting the podcast on our Buy Me A Coffee page. to help grow the show to reach as many men as possible! Thank you for your prayers and support. Be sure to follow us on X for more great content. As always, please pray for us! We are men who strive daily to be holy, to become saints and we cannot do that without the help of the Holy Ghost! Subscribe to our YouTube page to see our manly and holy faces Check out our website Contact us at themanlycatholic@gmail.com

Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recomended Reading:Gutierrez, David (1984). "The Augustinians in The Middle Ages 1256-1356". In "History of The Order of Saint Augustine. Volume 1 - Part 1.". Augustinian Historical Institute. Villanova University.McGinn, Bernard. "The Presence of God" Series, in several volumes. Hosted on Acast. See acast.com/privacy for more information.

Fr Brendan Quinlivan presents this Sunday's Beyond Belief and focuses on the new Pope. He is joined by Archbishop Kieran O'Reilly who once got a lift from the Pope and was a superior general of hiss SMA congregation at the same time that Robert (Bob to his friends) Prevost was prior general of the Augustinians. He also had recent meetings with him in preparation for the reconfiguration of the Irish Church. He also welcomes our Rome correspondent, Colm Flynn, who takes us through the events of Pope Francis funeral, the conclave and reaction to our new Pope.

2025 May 11 SUN: FOURTH SUNDAY OF EASTER Acts 13: 14. 43-52/ Ps 100: 1-2. 3. 5/ Rv 7: 9. 14b-17/ Jn 10: 27-30 In my junior year of high school at Decatur St. Teresa, I was in a religion course called Social Justice. And in that course I learned about the social teaching of the Catholic Church, which began in 1891 with a writing called Rerum Novarum, that is, "of new things." And in this document, the new things being treated were the changes in society having come about as the result of the Industrial Revolution. And this writing championed the rights of workers so that they might not find themselves as mere cogs in a money-making machine, but that they might be respected in the fullness of their humanity, in the depth of their gifts. This caught my attention because my father was a factory worker at the Decatur Plant of Caterpillar Incorporated. And this is what I needed to hear because I was thinking about the priesthood, but apparently I needed to hear something which would secure for me a sense of the credibility of the Church. And I found it when I heard about this social teaching. The Pope who issued Rerum Novarum in 1891 was Leo XIII.  Now we have all experienced some amazing events in these past few days, and I can well imagine that you are expecting to hear from me something like, "Oh, Pope Leo, personal friend of mine." No. We are two years apart in age. The thing that we have to keep in mind is that we were on different tracks: he as a member of a religious order, the Augustinians, while I was studying to be a diocesan priest. And it is of some interest that there is some overlap. Two instances. I went to St. Louis in 1977 for my third and fourth years of college seminary. And in that same year, 1977, Pope Leo went to St. Louis for his novitiate period. And no, we did not run into each other. And then we were also studying canon law in Rome at the same time. But we were at two different universities. So there is no possibility of my claiming some kind of closeness.  But I go back to the thing that sparked my sense of the credibility of the Church back when I was in high school. Robert Francis Prevost took the name Leo XIV because of what Leo XIII wrote about justice. And he said as much to the Cardinals yesterday. And for that reason, I feel a kinship with Pope Leo because our minds and our hearts are on the same thing. We want to see every human being in the world realizing their dignity first of all as being created by God the Father and by being lifted up by the love of Jesus for all of us.  Now, our bulletin deadline is Tuesday. And I realized, well, I won't have anything about a new pope. And I suspected we'd have a new pope by Friday. Well, it came on Thursday. But I had the bulletin deadline. So I wrote something about the writings of Pope Francis. And it turns out again yesterday as he was addressing the Cardinals that the first apostolic exhortation of Pope Francis, which I mentioned on the front of the bulletin today, was also cited by Pope Leo yesterday. And he intends to continue all that Pope Francis has taught. I am grateful for that.  Now, this happens to be Good Shepherd Sunday, quite aptly. And we have an account of the difficulties that Paul and Barnabas ran into in proclaiming the Good News. We also have a very joyful image from the Book of Revelation about all the people in white garments who have been washed in the Blood of the Lamb. And again, the Lamb who had been slain is at the center there. And then Jesus, speaking about shepherding, notes the fact that sheep are very good at distinguishing voices. And we pray that we, every one of us, will be attuned as we get to know this new pope and as we consider all the teaching of the People of God, the Church. That we will hear the voice of the Shepherd.

It was an election that seems to have been faster than that of his predecessor, or at least as fast, since Francis had been elected in the sixth round on the second day. It once again took two days and five or six votes to elect the 267th Pope in history, and the first American Pope. At 6:08 p.m., white smoke rose above the roof of the Sistine Chapel, announcing to the crowd gathered in St. Peter's Square that the Church had a new Pope. But it wasn't until 7:12 p.m. that Cardinal Dominique Mamberti appeared on the Loggia and proclaimed the expected formula: "Annuntio vobis gaudium magnum: Habemus papam" (I announce to you a great joy, we have a (new) pope), Cardinal Robert Francis Prevost, who took the name Leo XIV. The new Roman Pontiff then stepped forward to pronounce his first Urbi et Orbi blessing. He began with a short speech in which he expressed his desire to promote a synodal Church. Born on September 14, 1955, in Chicago, he is 69 years old and an American citizen. He entered the Order of Saint Augustine in 1977 and made his perpetual profession in 1981. He was ordained a priest on June 19, 1982. He served as Prior General of the Augustinians from 2001 to 2013. He was appointed Bishop of Chiclayo, Peru, in 2014, a position he would hold until 2023. Since January 30, 2023, he has been Prefect of the Dicastery for Bishops. On September 30, 2023, he was created Cardinal Deacon of Santa Monica, before being elevated to the title of Cardinal Bishop of Albano on February 6, 2025. The question that arises, for those who wish to move beyond the emotion of the moment, is, "What will be the future of the Church in the Pontificate that is just beginning?" In 2013, only a small number of clergymen and Vaticanists who knew Cardinal Jorge Bergoglio from Argentina expressed any serious apprehension about his election. Thanks to the website "Cardinium Collegii recensio," it is possible to find out what each cardinal has said or written on sensitive issues such as the ordination of women to the diaconate, the blessing of same-sex couples, the option of priestly celibacy, the restriction of the traditional Mass, the agreement between China and the Vatican, and the promotion of a synodal Church. Regarding the new Pope, he declared that "the clericalization of women" would not solve the problems of the Catholic Church. He insisted, stating that "the apostolic tradition is something that has been very clearly stated, especially when we are talking about the issue of the ordination of women to the priesthood." However, he pointed out that Pope Francis recently appointed Sister Simona Brambilla Prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life. He commented: "I think it will continue to be recognized that women can contribute a great deal to the life of the Church at various levels." Regarding the blessing of same-sex couples, he presented somewhat ambiguous formulations. However, he appears to be a fervent supporter of the synodal Church. As reported above, he expressed his support for this idea from the loggia. The speed of the election suggests that it was a compromise election. There were so many divisions among the cardinals who entered the conclave that it may have been necessary to consider promoting a compromise cardinal. On the other hand, the choice of Leo XIV as a name may reflect a desire to move beyond the period that began with John XXIII. But ultimately, more about this new Pope will be discovered when he is at work, beginning with the appointments to head the various Roman dicasteries. Let us pray for the new Sovereign...

(2:38) Father shares with us how to speak like the pope (4:35) Bible Study: Acts 9:1-20 How does the holy spirit speak to us? (20:52) Break 1 (23:20) Letters: Father talks about how the Devil tries to mimic holy things and twist them. Send Father a letter at simon@relevantradio.com (31:50) Break 2 (32:49) Word of the Day Munch (36:29) Phones: Brenda - can you chew the Eucharist, or do you need to swallow? Mary - Intention. I saw Cardinals doing it before Conclave. why use it? Anne - why does the Pope have to take on a different name? Cathy - tell me more about the Augustinians. Is he Peruvian? Anthony - I am discerning vocation and need encouragement

Pope Leo XIV spent much of his ordained life in Peru working as an Augustinian missionary, and also two terms as Prior General of the Augustinians. So what is he like as a person? Fr Robert Dueweke OSA has known him since his studying days and tells us about him and Eoin Gormley, an Irish student in Rome met him just last year.

Full Text of ReadingsThird Sunday of Easter Lectionary: 48The Saint of the day is Blessed Michael GiedroycBlessed Michael Giedroyc's Story A life of physical pain and mental torment didn't prevent Michael Giedroyc from achieving holiness. Born near Vilnius, Lithuania, Michael suffered from physical and permanent handicaps from birth. He was a dwarf who had the use of only one foot. Because of his delicate physical condition, his formal education was frequently interrupted. But over time, Michael showed special skills at metalwork. Working with bronze and silver, he created sacred vessels, including chalices. He traveled to Kraków, Poland, where he joined the Augustinians. He received permission to live the life of a hermit in a cell adjoining the monastery. There Michael spent his days in prayer, fasted and abstained from all meat and lived to an old age. Though he knew the meaning of suffering throughout his years, his rich spiritual life brought him consolation. Michael's long life ended in 1485 in Kraków. Five hundred years later, Pope John Paul II visited the city and spoke to the faculty of the Pontifical Academy of Theology. The 15th century in Kraków, the pope said, was “the century of saints.” Among those he cited was Blessed Michael Giedroyc. Reflection Many people today face a life of suffering and discrimination due to physical handicaps. Let's ask Blessed Michael Giedroyc to pray for them that their situation might be addressed by society at large. Saint of the Day, Copyright Franciscan Media

Full Text of ReadingsTuesday of the Twenty-third Week in Ordinary Time Lectionary: 438The Saint of the day is Saint Thomas of VillanovaSaint Thomas of Villanova’s Story Saint Thomas was from Castile in Spain and received his surname from the town where he was raised. He received a superior education at the University of Alcala and became a popular professor of philosophy there. After joining the Augustinian friars at Salamanca, Thomas was ordained and resumed his teaching–despite a continuing absentmindedness and poor memory. He became prior and then provincial of the friars, sending the first Augustinians to the New World. He was nominated by the emperor to the archbishopric of Granada, but refused. When the see again became vacant he was pressured to accept. The money his cathedral chapter gave him to furnish his house was given to a hospital instead. His explanation to them was that “our Lord will be better served by your money being spent on the poor in the hospital. What does a poor friar like myself want with furniture?” He wore the same habit that he had received in the novitiate, mending it himself. The canons and domestics were ashamed of him, but they could not convince him to change. Several hundred poor came to Thomas's door each morning and received a meal, wine, and money. When criticized because he was at times being taken advantage of, he replied, “If there are people who refuse to work, that is for the governor and the police to deal with. My duty is to assist and relieve those who come to my door.” He took in orphans and paid his servants for every deserted child they brought to him. He encouraged the wealthy to imitate his example and be richer in mercy and charity than they were in earthly possessions. Criticized because he refused to be harsh or swift in correcting sinners, Thomas said, “Let him (the complainer) inquire whether Saint Augustine and Saint John Chrysostom used anathemas and excommunication to stop the drunkenness and blasphemy which were so common among the people under their care.” As he lay dying, Thomas commanded that all the money he possessed be distributed to the poor. His material goods were to be given to the rector of his college. Mass was being celebrated in his presence when after Communion he breathed his last, reciting the words: “Into your hands, O Lord, I commend my spirit.” In his lifetime Thomas of Villanova was already called “the almsgiver” and “the father of the poor.” He was canonized in 1658. Thomas of Villanova’s liturgical feast is celebrated on September 22. Reflection The absent-minded professor is a stock comic figure. Thomas of Villanova earned even more derisive laughs with his determined shabbiness and his willingness to let the poor who flocked to his door take advantage of him. He embarrassed his peers, but Jesus was enormously pleased with him. We are often tempted to tend our image in others' eyes without paying sufficient attention to how we look to Christ. Thomas still urges us to rethink our priorities. Saint of the Day, Copyright Franciscan Media

Welcome to “Pathway to Priesthood”—a limited audio series from the Jesuit Conference of Canada and the United States. In these conversations, host Eric Clayton talks with Jesuits who are in the final days of preparing for ordination to the priesthood. They reflect back on their vocation stories and experience of Jesuit formation, and wrestle with some of the biggest questions surrounding priestly ordination. On this, our final episode — at least for now — we're reflecting on what it means to be a Jesuit in a secular society. And to help round out this series, we have three Jesuit guests: C-Y Kao, Brendan Coffey and Brendan Gottschall. For all of us, Jesuit or not, questions of living our faith in the modern age are important — and we get to the heart of them in today's conversation. C-Y was born and raised in Catholic family in Taiwan. He has a background in diplomacy and foreign service. He first met the Jesuits through the Christian Life Community in Taiwan, and then again through his studies at Georgetown University. Brendan Coffey, a native of Cherry Hill, New Jersey, met the Jesuits at St. Joseph's Prep School in Philadelphia and again at Fordham University in the Bronx. Brendan Gottschall, from South Jersey, was formed by both the Augustinians and the Jesuits at St. Augustine Prep and Georgetown University, respectively. And yes, it was entirely by accident that we invited two Jesuits from Jersey named Brendan to be on the same episode. As you listen to their stories and reflections, we invite you to consider whether you or someone you know might be interested in discerning a call to Jesuit life. If so, head over to beajesuit.org. We also invite you to keep in prayer these and all of our Jesuits preparing for ordination. Ordinations will take place in the United States on June 8 and in Canada on June 15.

Christine and I immediately get off on a tangent about Butker which led to our Catholic schooling....which led to traditions.....which somehow led to the Lawrence Welk show, shared cultural experiences and my cat on Prozac

Full Text of ReadingsSaturday of the Fifth Week of Easter Lectionary: 290The Saint of the day is Blessed Michael GiedroycBlessed Michael Giedroyc's Story A life of physical pain and mental torment didn't prevent Michael Giedroyc from achieving holiness. Born near Vilnius, Lithuania, Michael suffered from physical and permanent handicaps from birth. He was a dwarf who had the use of only one foot. Because of his delicate physical condition, his formal education was frequently interrupted. But over time, Michael showed special skills at metalwork. Working with bronze and silver, he created sacred vessels, including chalices. He traveled to Kraków, Poland, where he joined the Augustinians. He received permission to live the life of a hermit in a cell adjoining the monastery. There Michael spent his days in prayer, fasted and abstained from all meat and lived to an old age. Though he knew the meaning of suffering throughout his years, his rich spiritual life brought him consolation. Michael's long life ended in 1485 in Kraków. Five hundred years later, Pope John Paul II visited the city and spoke to the faculty of the Pontifical Academy of Theology. The 15th century in Kraków, the pope said, was “the century of saints.” Among those he cited was Blessed Michael Giedroyc. Reflection Many people today face a life of suffering and discrimination due to physical handicaps. Let's ask Blessed Michael Giedroyc to pray for them that their situation might be addressed by society at large. Saint of the Day, Copyright Franciscan Media

The Synaxarion calls him "Our Father Cassian, chosen by God to bring the illumination of Eastern monasticism to the West". He was born in Scythia of noble parents, and was well educated in secular things. But, thirsting for perfection, he left all behind and travelled with his friend Germanus to the Holy Land, where he became a monk in Bethlehem. After becoming established in the monastic life for several years, St John felt a desire for greater perfection, and sought out the Fathers of the Egyptian Desert. He spent seven years in the Desert, learning from such Fathers as Moses, Serapion, Theonas, Isaac and Paphnutius. Through long struggles in his cell, St John developed from personal experience a divinely-inspired doctrine of spiritual combat. Many say that it was he who first listed the eight basic passions: gluttony, fornication, avarice, anger, sadness, acedia, vainglory and pride.   In time, struggles in the Alexandrian Church made life so difficult for the Egyptian monks that St John (still accompanied by his friend Germanus), sought refuge in Constantinople, where they came under the care and protection of St John Chrysostom. When the holy Archbishop was exiled, St John once again fled, this time to Rome, where he came under the protection of Pope Innocent I. This proved to be providential for the Western Church, for it was St John who brought the treasures of Desert spirituality to the monasteries of the West. He founded the monastery of St Victor in Marseilles, then, at the request of his bishop, wrote the Cenobitic Institutions, in which he adapted the austere practices of the Egyptian Fathers to the conditions of life in Gaul. He went on to write his famous Conferences, which became the main channel by which the wisdom of the desert East was passed to the monastics of the West. Saint Benedict developed much of his Rule (which at one time governed most monasteries in the Latin world) from St John's Institutions,, and ordered that the Conferences be read in all monasteries.   Saint John reposed in peace in 435, and has been venerated by the monks of the West as their Father and one of their wisest teachers. His relics are still venerated at the Abbey of St Victor in Marseilles.   St John's writings were soon attacked by extreme Augustinians and, as Augustinianism became the official doctrine of the Latin Church, his veneration fell out of favor in the West. Outside the Orthodox Church, his commemoration is now limited to the diocese of Marseilles.

The Synaxarion calls him "Our Father Cassian, chosen by God to bring the illumination of Eastern monasticism to the West". He was born in Scythia of noble parents, and was well educated in secular things. But, thirsting for perfection, he left all behind and travelled with his friend Germanus to the Holy Land, where he became a monk in Bethlehem. After becoming established in the monastic life for several years, St John felt a desire for greater perfection, and sought out the Fathers of the Egyptian Desert. He spent seven years in the Desert, learning from such Fathers as Moses, Serapion, Theonas, Isaac and Paphnutius. Through long struggles in his cell, St John developed from personal experience a divinely-inspired doctrine of spiritual combat. Many say that it was he who first listed the eight basic passions: gluttony, fornication, avarice, anger, sadness, acedia, vainglory and pride.   In time, struggles in the Alexandrian Church made life so difficult for the Egyptian monks that St John (still accompanied by his friend Germanus), sought refuge in Constantinople, where they came under the care and protection of St John Chrysostom. When the holy Archbishop was exiled, St John once again fled, this time to Rome, where he came under the protection of Pope Innocent I. This proved to be providential for the Western Church, for it was St John who brought the treasures of Desert spirituality to the monasteries of the West. He founded the monastery of St Victor in Marseilles, then, at the request of his bishop, wrote the Cenobitic Institutions, in which he adapted the austere practices of the Egyptian Fathers to the conditions of life in Gaul. He went on to write his famous Conferences, which became the main channel by which the wisdom of the desert East was passed to the monastics of the West. Saint Benedict developed much of his Rule (which at one time governed most monasteries in the Latin world) from St John's Institutions,, and ordered that the Conferences be read in all monasteries.   Saint John reposed in peace in 435, and has been venerated by the monks of the West as their Father and one of their wisest teachers. His relics are still venerated at the Abbey of St Victor in Marseilles.   St John's writings were soon attacked by extreme Augustinians and, as Augustinianism became the official doctrine of the Latin Church, his veneration fell out of favor in the West. Outside the Orthodox Church, his commemoration is now limited to the diocese of Marseilles.

We have reached the end of the second part of Romans as Dr Clark works through Romans 11:25–36 and the thorny questions surrounding Paul's language about Jews and Gentiles in the history of redemption between the ascension of Christ and his return. He answers questions from Nicholás about eschatology (by the way, the commentary he could not remember is Michael Wilcock, I Saw Heaven Opened (1975; check out the expanded eschatology resource page), from Cory on so-called "Promise Theology," and from David about Augustinians before Augustine, and from Anon on whether there is a substantive difference between the Reformed and Lutheran distinctions between law and gospel. The opening features Darryl Hart from the recent Great Lakes Reformed Conference. This episode of the Heidelcast is sponsored by the Heidelberg Reformation Association. You love the Heidelcast and the Heidelblog. You share it with friends, with members of your church, and others but have you stopped to think what would happen if it all disappeared? The truth is that we depend on your support. If you don't make the coffer clink, the HRA will simply sink. Won't you help us keep it going? The HRA is a 501(c)(3) non-profit organization. All your gifts are tax deductible. Use the donate link on this page or mail a check to Heidelberg Reformation Association, 1637 E Valley Parkway #391, Escondido CA 92027. All the Episodes of the Heidelcast Resources On Romans Subscribe To the Heidelcast On Twitter @Heidelcast How To Support Heidelmedia: use the donate button below Subscribe in Apple Podcast Subscribe directly via RSS New Way To Call The Heidelphone: Voice Memo On Your Phone Text the Heidelcast any time at (760) 618–1563. The Heidelcast is available everywhere podcasts are found including Apple Podcasts and Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES Covenant Theology Is Not Replacement Theology Resources on Eschatology Heidelblog Resources The HB Media Archive The Ecumenical Creeds The Reformed Confessions Heidelberg Catechism (1563) Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008). What Must A Christian Believe? Why I Am A Christian Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

Full Text of ReadingsTwenty-third Sunday in Ordinary Time Lectionary: 127The Saint of the day is Saint Thomas of VillanovaSaint Thomas of Villanova’s Story Saint Thomas was from Castile in Spain and received his surname from the town where he was raised. He received a superior education at the University of Alcala and became a popular professor of philosophy there. After joining the Augustinian friars at Salamanca, Thomas was ordained and resumed his teaching–despite a continuing absentmindedness and poor memory. He became prior and then provincial of the friars, sending the first Augustinians to the New World. He was nominated by the emperor to the archbishopric of Granada, but refused. When the see again became vacant he was pressured to accept. The money his cathedral chapter gave him to furnish his house was given to a hospital instead. His explanation to them was that “our Lord will be better served by your money being spent on the poor in the hospital. What does a poor friar like myself want with furniture?” He wore the same habit that he had received in the novitiate, mending it himself. The canons and domestics were ashamed of him, but they could not convince him to change. Several hundred poor came to Thomas's door each morning and received a meal, wine, and money. When criticized because he was at times being taken advantage of, he replied, “If there are people who refuse to work, that is for the governor and the police to deal with. My duty is to assist and relieve those who come to my door.” He took in orphans and paid his servants for every deserted child they brought to him. He encouraged the wealthy to imitate his example and be richer in mercy and charity than they were in earthly possessions. Criticized because he refused to be harsh or swift in correcting sinners, Thomas said, “Let him (the complainer) inquire whether Saint Augustine and Saint John Chrysostom used anathemas and excommunication to stop the drunkenness and blasphemy which were so common among the people under their care.” As he lay dying, Thomas commanded that all the money he possessed be distributed to the poor. His material goods were to be given to the rector of his college. Mass was being celebrated in his presence when after Communion he breathed his last, reciting the words: “Into your hands, O Lord, I commend my spirit.” In his lifetime Thomas of Villanova was already called “the almsgiver” and “the father of the poor.” He was canonized in 1658. Thomas of Villanova’s liturgical feast is celebrated on September 22. Reflection The absent-minded professor is a stock comic figure. Thomas of Villanova earned even more derisive laughs with his determined shabbiness and his willingness to let the poor who flocked to his door take advantage of him. He embarrassed his peers, but Jesus was enormously pleased with him. We are often tempted to tend our image in others' eyes without paying sufficient attention to how we look to Christ. Thomas still urges us to rethink our priorities. Saint of the Day, Copyright Franciscan Media

Walking with the Saints Podcast | Feast of St. Ezekiel Diaz Moreno, Patron of the Cancer Patients | August 19   Fr. Ezekiel Moreno worked as a missionary in the Philippines. He was a very zealous priest and lived an exemplary life which led him to the altar of God. Fr. Moreno was born in Alfaro, La Rioja, Spain on April 9, 1848 to devout Catholic parents. As a boy, he was prayerful, obedient, quiet and responsible. Gifted with the priestly vocation he joined the Augustinians Recollect in Navarra, Spain. At that time, the Augustinians were sending many missionaries abroad, and he was chosen to be sent, even though he was just a seminarian. Brother Ezekiel chose the Philippines as his mission territory.  After a long and tedious voyage, he arrived in Manila on February 10, 1870. A few months after his arrival, his superior sent him to Jaro, Iloilo to continue his priestly formation. A year later, he returned to Manila for his priestly ordination. Immediately after ordination, he was assigned as Military Chaplain at Iwahig Penal Prison and Penal Farm in Puerto Princesa, Palawan. The environment was not favorable and there were great tasks to be accomplished so Fr. Ezekiel got sick. When he recovered, he was sent to the Augustinian mission in Calapan, Mindoro where he became Vicar Forane at the age of 28. From there he was sent to Las Pinas and afterwards to Sto. Tomas, Batangas. Then he was called to Manila and wasappointed General Preacher of the Order of the Augustinians Recollect. In addition to this hard task, he was assigned as the parish priest of Sta. Cruz, Manila and was also tasked to manage the Augustinian farms in Imus and Bacoor, Cavite. In 1885, he was called back to Spain, and was elected superior of the seminary in Monteagudo, Navarra. Always available where there was greater need for priests, he was afterwards sent to the Augustinian mission in Colombia. He became Vicar Apostolic at Casanare and three months later he was ordained Bishop of Pasto, Colombia. As a bishop, he had a reputation for holiness. The people admired him for his prayer life, apostolic zeal, openness, simplicity and great charity. Early in 1906, he was diagnosed to be sick with cancer and returned to Spain. On August 19, 1906, he died a happy death at the age of 58. Immediately after his death, people clamored for his glorification. Witnesses came to testify to his exemplary life and the graces they obtained through his intercession. He was beatified on November 1, 1975 by Pope Paul VI and was canonized on October 11, 1992 by Pope John Paul II. His feast day is celebrated on August 19. He is patron of cancer patients. In honor of St. Ezekiel Diaz Moreno, parishes were named after him. There is also in Inagawan, Puerto Princesa, Palawan a spring called “Balon Pari.” It is said to be a spring discovered by St. Ezekiel in 1872 when he was assigned in the place. The water flowing from the spring is said to be miraculous and it cures various diseases of people who have faith. The Recoletos built a small chapel alongside the spring and a healing Mass is being celebrated there once a month. Those who have gone there testified that they were benefitted physically and spiritually. Virtue: piety, obedience, silence, humility, courage, availability, charity, zeal and openness. Prayer: “Lord, we pray to you bring healing and relief to those who are sick of cancer and other illnesses through the intercession of St. Ezekiel.” Amen.  

Full Text of ReadingsMemorial of Saint Anthony of Padua, Priest and Doctor of the Church Lectionary: 360The Saint of the day is Saint Anthony of PaduaSaint Anthony of Padua's Story The gospel call to leave everything and follow Christ was the rule of Saint Anthony of Padua's life. Over and over again, God called him to something new in his plan. Every time Anthony responded with renewed zeal and self-sacrificing to serve his Lord Jesus more completely. His journey as the servant of God began as a very young man when he decided to join the Augustinians in Lisbon, giving up a future of wealth and power to be a servant of God. Later when the bodies of the first Franciscan martyrs went through the Portuguese city where he was stationed, he was again filled with an intense longing to be one of those closest to Jesus himself: those who die for the Good News. So Anthony entered the Franciscan Order and set out to preach to the Moors. But an illness prevented him from achieving that goal. He went to Italy and was stationed in a small hermitage where he spent most of his time praying, reading the Scriptures and doing menial tasks. hbspt.cta.load(465210, 'e5d5cf24-de47-45e3-a386-1d78f620d900', {"useNewLoader":"true","region":"na1"}); The call of God came again at an ordination where no one was prepared to speak. The humble and obedient Anthony hesitantly accepted the task. The years of searching for Jesus in prayer, of reading sacred Scripture and of serving him in poverty, chastity, and obedience had prepared Anthony to allow the Spirit to use his talents. Anthony's sermon was astounding to those who expected an unprepared speech and knew not the Spirit's power to give people words. Recognized as a great man of prayer and a great Scripture and theology scholar, Anthony became the first friar to teach theology to the other friars. Soon he was called from that post to preach to the Albigensians in France, using his profound knowledge of Scripture and theology to convert and reassure those who had been misled by their denial of Christ's divinity and of the sacraments.. After he led the friars in northern Italy for three years, he made his headquarters in the city of Padua. He resumed his preaching and began writing sermon notes to help other preachers. In the spring of 1231 Anthony withdrew to a friary at Camposampiero where he had a sort of treehouse built as a hermitage. There he prayed and prepared for death. On June 13, he became very ill and asked to be taken back to Padua, where he died after receiving the last sacraments. Anthony was canonized less than a year later and named a Doctor of the Church in 1946. Reflection Anthony should be the patron of those who find their lives completely uprooted and set in a new and unexpected direction. Like all saints, he is a perfect example of turning one's life completely over to Christ. God did with Anthony as God pleased—and what God pleased was a life of spiritual power and brilliance that still attracts admiration today. He whom popular devotion has nominated as finder of lost objects found himself by losing himself totally to the providence of God. Saint Anthony of Padua is the Patron Saint of: Lost itemsPoorTravelers Learn more about Saint Anthony! Saint of the Day, Copyright Franciscan Media

Tuesday of the 10th Week in Ordinary Time Memorial of St. Anthony of Padua, 1195-1231; joined the Augustinians as a young man, giving up a future of wealth and power; impressed by the Franciscan martyrs, he later joined the Franciscans; in Italy, he was stationed in a small hermitage, where he spent most of his time praying, reading scripture, and doing menial tasks Office of Readings and Morning Prayer for 6/13/23 Gospel: Matthew 5:13-16

Monday of the Seventh Week of Easter Optional Memorial of St. Rita of Cascia, 1381-1457; spent 18 years in an arranged marriage to a harsh man; Rita was widowed when her husband died in a brawl; tried to enter the Augustinians, but was refused; she was finally allowed entry in 1413, and became known for her austerity, devotion to prayer, and charity; she received visions and wounds on her forehead which resembled the crown of thorns Office of Readings and Morning Prayer for 5/22/23 Gospel: John 16:29-33

May 22: Saint Rita of Cascia, Religious c. 1386–1457 Optional Memorial; Liturgical Color: White Patron Saint of abuse victims, sterility, and difficult marriages She suffered for two spouses Rita Lotti gave birth to her first son at the age of twelve. Fortunately the child was not born out of wedlock. Rita's husband had been chosen for her by her parents, and they married when she was twelve. Throughout eighteen years of marriage, Rita endured her husband's insults, physical abuse, and infidelity until the loathful man was stabbed to death by one of his many enemies. Rita pardoned her husband's killers and impeded her two sons from avenging their father's death. Marriage ends with death, so Rita was free after her husband's passing to satisfy a holy desire of her youth and entered an Augustinian convent. The leadership of the local Augustinians was reluctant to admit Rita, however, because she was not a virgin. Despite wide precedence for widows entering religious life, Rita was compelled to wait a number of years before receiving the habit. Rita was a model nun who lived to the fullest the spiritual requirements of her age. She was obedient, generously served the sick of the convent, and shared her wisdom of human nature, especially regarding marital distress, with the lay women who sought her out. Sister Rita was also devoted to prayer and meditated so deeply on the Passion of our Lord that she experienced a mini-stigmata. Instead of open wounds in her hands oozing blood, as Saint Francis and Saint Padre Pio displayed, a small wound appeared on Rita's forehead. It was as if a thorn from Christ's crown had penetrated the tightly wrapped flesh on her skull. There was no thorn visible, of course, just as no nails or spears pierced the bodies of other stigmatists. Rita's wound refused to heal for a number of years. The unique statue, or image, showing a nun with a thorn stuck in her forehead is Saint Rita, making her one of the most easily identifiable people on the calendar of Catholic saints. After Saint Rita died of natural causes, her body did not deteriorate. She was placed in an ornate tomb, her extraordinary holiness was attested to in writing, and healing miracles were petitioned for and soon granted through her intercession. These many cures led to Rita's beatification in 1626 and her canonization in 1900. Leathery black skin still covers Saint Rita‘s habited body as she peacefully reposes in a glass coffin in her shrine in Cascia, Italy. She is invoked as a kind of female Saint Jude, a patroness of impossible causes, particularly those related to the difficult vocation of marriage. Saint Rita was both a physical and a spiritual mother. She was a spouse of Christ—a perfect man, and of her husband—a flawed man. She knew intimately the vocation both to religious and to married life, giving her a certain status, or credibility, with both consecrated and married women, which few others saints enjoy. Rita's dual vocation has given her a dual attraction, which is likely the cause of her fame and the continued devotion to her so many centuries after her death. In many ways, her life in the convent was not remarkable, except for the stigmata. There were surely many other nuns in Rita's era and region whose virtue and prayerfulness stood out. Yet for reasons known to God alone and which are therefore sufficient, this nun, among so many others who brimmed with holiness, is still visited in her shrine, still invoked, and still thanked for the favors that she continues to rain down from her place in heaven. Saint Rita, through your intercession, aid all women in difficult marriages and abusive situations. Help women in distress to think rationally, to be faithful to their husbands if possible, to be devoted to their vows if they are able, and yet to flee if they are in danger.

Full Text of ReadingsThursday of the Fourth Week of Easter Lectionary: 282The Saint of the day is Blessed Michael GiedroycBlessed Michael Giedroyc's Story A life of physical pain and mental torment didn't prevent Michael Giedroyc from achieving holiness. Born near Vilnius, Lithuania, Michael suffered from physical and permanent handicaps from birth. He was a dwarf who had the use of only one foot. Because of his delicate physical condition, his formal education was frequently interrupted. But over time, Michael showed special skills at metalwork. Working with bronze and silver, he created sacred vessels, including chalices. He traveled to Kraków, Poland, where he joined the Augustinians. He received permission to live the life of a hermit in a cell adjoining the monastery. There Michael spent his days in prayer, fasted and abstained from all meat and lived to an old age. Though he knew the meaning of suffering throughout his years, his rich spiritual life brought him consolation. Michael's long life ended in 1485 in Kraków. Five hundred years later, Pope John Paul II visited the city and spoke to the faculty of the Pontifical Academy of Theology. The 15th century in Kraków, the pope said, was “the century of saints.” Among those he cited was Blessed Michael Giedroyc. Reflection Many people today face a life of suffering and discrimination due to physical handicaps. Let's ask Blessed Michael Giedroyc to pray for them that their situation might be addressed by society at large. Saint of the Day, Copyright Franciscan Media

James Bullock joins us today to take a deep dive into the life of enslaved people right here in St. Augustine. He is involved in reenacting many of these events for people here today. Take a journey through time with us as we talk about some intense topics, and explore the lives of St. Augustinians past.

Full Text of ReadingsSaturday of the Twenty-Third Week in Ordinary Time Lectionary: 442All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint Thomas of VillanovaSaint Thomas was from Castile in Spain and received his surname from the town where he was raised. He received a superior education at the University of Alcala and became a popular professor of philosophy there. After joining the Augustinian friars at Salamanca, Thomas was ordained and resumed his teaching–despite a continuing absentmindedness and poor memory. He became prior and then provincial of the friars, sending the first Augustinians to the New World. He was nominated by the emperor to the archbishopric of Granada, but refused. When the see again became vacant he was pressured to accept. The money his cathedral chapter gave him to furnish his house was given to a hospital instead. His explanation to them was that “our Lord will be better served by your money being spent on the poor in the hospital. What does a poor friar like myself want with furniture?” He wore the same habit that he had received in the novitiate, mending it himself. The canons and domestics were ashamed of him, but they could not convince him to change. Several hundred poor came to Thomas's door each morning and received a meal, wine, and money. When criticized because he was at times being taken advantage of, he replied, “If there are people who refuse to work, that is for the governor and the police to deal with. My duty is to assist and relieve those who come to my door.” He took in orphans and paid his servants for every deserted child they brought to him. He encouraged the wealthy to imitate his example and be richer in mercy and charity than they were in earthly possessions. Criticized because he refused to be harsh or swift in correcting sinners, Thomas said, “Let him (the complainer) inquire whether Saint Augustine and Saint John Chrysostom used anathemas and excommunication to stop the drunkenness and blasphemy which were so common among the people under their care.” As he lay dying, Thomas commanded that all the money he possessed be distributed to the poor. His material goods were to be given to the rector of his college. Mass was being celebrated in his presence when after Communion he breathed his last, reciting the words: “Into your hands, O Lord, I commend my spirit.” In his lifetime Thomas of Villanova was already called “the almsgiver” and “the father of the poor.” He was canonized in 1658. Thomas of Villanova's liturgical feast is celebrated on September 22. Reflection The absent-minded professor is a stock comic figure. Thomas of Villanova earned even more derisive laughs with his determined shabbiness and his willingness to let the poor who flocked to his door take advantage of him. He embarrassed his peers, but Jesus was enormously pleased with him. We are often tempted to tend our image in others' eyes without paying sufficient attention to how we look to Christ. Thomas still urges us to rethink our priorities. Saint of the Day, Copyright Franciscan Media

This episode begins an introduction to the Franciscan School of Theology within the Catholic Church, as well as discusses some of the various other schools of theology within the Church (Dominican/Thomistic, Augustinians, Jesuit/Suarez/Molinism, Carmelites, etc.). Our Website: www.catholicisminthecar.com If you wish to SUPPORT our work, you can visit: https://www.catholicisminthecar.com/support Podpage: https://www.podpage.com/catholicism-in-the-car/ Find Catholicism in the Car on: Anchor, Spotify, Google Podcasts, Apple Podcasts, Podchaser, Audible, Amazon Music, Castbox, Radio Republic, Player FM, and Stitcher. Also find us on: YouTube: https://www.youtube.com/channel/UCeCdyv4dtHnU4504ILGOQTg Facebook: https://www.facebook.com/Catholicism-in-the-Car-107936008608917 Instagram: https://www.instagram.com/catholicism.in.the.car/?hl=en Twitter: https://twitter.com/PZCatechesis Locals [In-Progress]: https://catholicisminthecar.locals.com/ View my blog at: https://www.parkerzurbuch.com/ Contact me via email at: parkerzurbuchcatechesis@gmail.com --- Support this podcast: https://anchor.fm/parker-zurbuch6/support

ST. HEDWIG OF SILESIA l PATRON OF ANDECHS, ROMAN CATHOLIC OF WROCLAW AND DIOCESE OF GORLITZ Feast Day: October 16 Born in 1174 as Duchess of Bavaria, Germany, St. Hedwig, our saint today, was an illustrious child and grew up more distinguished for her virtues and holiness of life. At age 12, her parents gave her in marriage to Henry, Duke of Poland, whom she influenced to a life of holiness. She loved the Eucharist and the Scripture. During mealtime, she had the Scripture read aloud for the entire household. She prayed, fasted, ate simple food, and was simple in her clothes. She was a dedicated wife and mother, however, she also spent much of her time to serving the poor, the sick, and expectant mothers. She would bring some sick people in the castle and personally attended to them. She sent money to prisoners and to poor debtors who could not pay their debts. Her husband, Henry the Duke, meanwhile, met oppositions from his close relatives, who were enviously after the throne. At a certain encounter, the Duke was seized by his rival and narrowly escaped death. Only the pleadings of Hedwig led to his release. This event widened the reign of her husband, who afterwards was promoted as Duke of Greater Poland and the High Duke of Krakow, following a 1138 Testament of Seniority. After the birth of their sixth child, Hedwig persuaded her husband to make the vow of chastity. They made the vow in the presence of a Bishop. Henry and Hedwig faithfully lived this vow and they supported each other's projects for the poor. He donated a building for the Augustinians and also founded a Cistercian convent, and other monasteries and hospitals at Trebnitz. He died in 1238, and was buried at a Cistercian monastery of nuns, the one he had established in 1202 at Hedwig's request. After Henry's death, Hedwig continued to help the needy. She established hospitals for the sick and the lepers. She donated all her fortunes to the Church and lived a truly poor life. A story was told that she went barefoot in visiting some sick persons and it was reported to the Bishop. When the Bishop told her to use slippers, she brought a pair but carried them in her hands. Years later, she moved into a monastery, · of nuns. She assumed the religious habit of a lay sister, but she did not take the vows. She invited many German women and other settlers in Silesia to join them. Hedwig died on October 15, 1243, and was buried in Trzenica Abbey with her husband. A few of her relics are kept at Andechs Abbey and in St. Hedwig's Cathedral in Berlin. Hedwig was canonized in 1267 by Pope Clement IV, a supporter of the Cistercian Order. She is patron saint of Silesia, and of Andechs, the Catholic Diocese of Wroclaw and Gorlitz. St. Hedwig was devoted to the Virgin Mary, and would bring her statue to bless the sick, some of whom were healed. She was buried with this statue and tradition says that when her tomb was opened years later, the fingers holding the statue were incorrupt. Lately, Bishop Andrzej Siemienieswski Jacek Kicinski, current auxiliary Bishop of Wroclaw, Poland, commented that St. Hedwig showed the world that Germans and Polish could live together harmoniously as members of one Church. “St. Hedwig, you gave up all the pleasures and comforts of this world, come quickly to help those who are suffering due to poverty and privations. Amen.” Do I sometimes leave my comfort zones so as to help others?

Full Text of ReadingsMemorial of Saint Anthony of Padua, Priest and Doctor of the Church Lectionary: 365All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint Anthony of PaduaThe gospel call to leave everything and follow Christ was the rule of Saint Anthony of Padua's life. Over and over again, God called him to something new in his plan. Every time Anthony responded with renewed zeal and self-sacrificing to serve his Lord Jesus more completely. His journey as the servant of God began as a very young man when he decided to join the Augustinians in Lisbon, giving up a future of wealth and power to be a servant of God. Later when the bodies of the first Franciscan martyrs went through the Portuguese city where he was stationed, he was again filled with an intense longing to be one of those closest to Jesus himself: those who die for the Good News. So Anthony entered the Franciscan Order and set out to preach to the Moors. But an illness prevented him from achieving that goal. He went to Italy and was stationed in a small hermitage where he spent most of his time praying, reading the Scriptures and doing menial tasks. Saint of the Day, Copyright Franciscan Media

May 22: Saint Rita of Cascia, Religiousc. 1386–1457Optional Memorial; Liturgical Color: WhitePatron Saint of abuse victims, sterility, and difficult marriagesShe suffered for two spousesRita Lotti gave birth to her first son at the age of twelve. Fortunately the child was not born out of wedlock. Rita's husband had been chosen for her by her parents, and they married when she was twelve. Throughout eighteen years of marriage, Rita endured her husband's insults, physical abuse, and infidelity until the loathful man was stabbed to death by one of his many enemies. Rita pardoned her husband's killers and impeded her two sons from avenging their father's death. Marriage ends with death, so Rita was free after her husband's passing to satisfy a holy desire of her youth and entered an Augustinian convent. The leadership of the local Augustinians was reluctant to admit Rita, however, because she was not a virgin. Despite wide precedence for widows entering religious life, Rita was compelled to wait a number of years before receiving the habit.Rita was a model nun who lived to the fullest the spiritual requirements of her age. She was obedient, generously served the sick of the convent, and shared her wisdom of human nature, especially regarding marital distress, with the lay women who sought her out. Sister Rita was also devoted to prayer and meditated so deeply on the Passion of our Lord that she experienced a mini-stigmata. Instead of open wounds in her hands oozing blood, as Saint Francis and Saint Padre Pio displayed, a small wound appeared on Rita's forehead. It was as if a thorn from Christ's crown had penetrated the tightly wrapped flesh on her skull. There was no thorn visible, of course, just as no nails or spears pierced the bodies of other stigmatists. Rita's wound refused to heal for a number of years. The unique statue, or image, showing a nun with a thorn stuck in her forehead is Saint Rita, making her one of the most easily identifiable people on the calendar of Catholic saints.After Saint Rita died of natural causes, her body did not deteriorate. She was placed in an ornate tomb, her extraordinary holiness was attested to in writing, and healing miracles were petitioned for and soon granted through her intercession. These many cures led to Rita's beatification in 1626 and her canonization in 1900. Leathery black skin still covers Saint Rita‘s habited body as she peacefully reposes in a glass coffin in her shrine in Cascia, Italy. She is invoked as a kind of female Saint Jude, a patroness of impossible causes, particularly those related to the difficult vocation of marriage.Saint Rita was both a physical and a spiritual mother. She was a spouse of Christ—a perfect man, and of her husband—a flawed man. She knew intimately the vocation both to religious and to married life, giving her a certain status, or credibility, with both consecrated and married women, which few others saints enjoy. Rita's dual vocation has given her a dual attraction, which is likely the cause of her fame and the continued devotion to her so many centuries after her death. In many ways, her life in the convent was not remarkable, except for the stigmata. There were surely many other nuns in Rita's era and region whose virtue and prayerfulness stood out. Yet for reasons known to God alone and which are therefore sufficient, this nun, among so many others who brimmed with holiness, is still visited in her shrine, still invoked, and still thanked for the favors that she continues to rain down from her place in heaven.Saint Rita, through your intercession, aid all women in difficult marriages and abusive situations. Help women in distress to think rationally, to be faithful to their husbands if possible, to be devoted to their vows if they are able, and yet to flee if they are in danger.

Full Text of ReadingsWednesday of the Third Week of Easter Lectionary: 275All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Blessed Michael GiedroycA life of physical pain and mental torment didn't prevent Michael Giedroyc from achieving holiness. Born near Vilnius, Lithuania, Michael suffered from physical and permanent handicaps from birth. He was a dwarf who had the use of only one foot. Because of his delicate physical condition, his formal education was frequently interrupted. But over time, Michael showed special skills at metalwork. Working with bronze and silver, he created sacred vessels, including chalices. He traveled to Kraków, Poland, where he joined the Augustinians. He received permission to live the life of a hermit in a cell adjoining the monastery. There Michael spent his days in prayer, fasted and abstained from all meat and lived to an old age. Though he knew the meaning of suffering throughout his years, his rich spiritual life brought him consolation. Michael's long life ended in 1485 in Kraków. Five hundred years later, Pope John Paul II visited the city and spoke to the faculty of the Pontifical Academy of Theology. The 15th century in Kraków, the pope said, was “the century of saints.” Among those he cited was Blessed Michael Giedroyc. Reflection Many people today face a life of suffering and discrimination due to physical handicaps. Let's ask Blessed Michael Giedroyc to pray for them that their situation might be addressed by society at large. Saint of the Day, Copyright Franciscan Media

According to Irish annals, supported by the inscriptions on the cross itself (which refer to known historical personages), the cross was made in County Roscommon. In the annals, the cross is sometimes called in the Irish language "an Bacall Buidhe", which translates as "the yellow staff" — a reference to its golden colour. The cross was commissioned by King Tairrdelbach Ua Conchobair. In A.D. 1123, according to the Irish annals, a small piece of the purported True Cross arrived in Ireland and was enshrined at Roscommon.[n 2] The cross then appears to have moved to Tuam. At an early date, probably in the mid-12th century, the cross was moved from Tuam to Cong Abbey, an abbey founded by the Augustinians on a much earlier Christian site. In later centuries, the exact location of the cross in the Cong area is uncertain but it appears to have been hidden by locals and ecclesiastics in their homes because of religious persecution against Catholics, which reached its peak in Ireland under the penal laws. Source: Wikipedia Find out more about it where it currently resides: https://www.museum.ie/en-IE/Collections-Research/Irish-Antiquities-Division-Collections/Collections-List-(1)/Early-Medieval/The-Cross-of-Cong

St. Thomas of Villanova joined the Augustinians in the year 1516 when he was 28 years old. In time he was named the Archbishop of Valencia in Spain and was greeted with cheers because he was the first bishop in 117 years to actually show up in the city. All show notes at Father Kubicki – Prayer Reflections September 18, 2021 - This podcast produced by Relevant Radio

Full Text of ReadingsFriday of the Twenty-third Week in Ordinary Time Lectionary: 441All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint Thomas of VillanovaSaint Thomas was from Castile in Spain and received his surname from the town where he was raised. He received a superior education at the University of Alcala and became a popular professor of philosophy there. After joining the Augustinian friars at Salamanca, Thomas was ordained and resumed his teaching–despite a continuing absentmindedness and poor memory. He became prior and then provincial of the friars, sending the first Augustinians to the New World. He was nominated by the emperor to the archbishopric of Granada, but refused. When the see again became vacant he was pressured to accept. The money his cathedral chapter gave him to furnish his house was given to a hospital instead. His explanation to them was that “our Lord will be better served by your money being spent on the poor in the hospital. What does a poor friar like myself want with furniture?” He wore the same habit that he had received in the novitiate, mending it himself. The canons and domestics were ashamed of him, but they could not convince him to change. Several hundred poor came to Thomas's door each morning and received a meal, wine, and money. When criticized because he was at times being taken advantage of, he replied, “If there are people who refuse to work, that is for the governor and the police to deal with. My duty is to assist and relieve those who come to my door.” He took in orphans and paid his servants for every deserted child they brought to him. He encouraged the wealthy to imitate his example and be richer in mercy and charity than they were in earthly possessions. Criticized because he refused to be harsh or swift in correcting sinners, Thomas said, “Let him (the complainer) inquire whether Saint Augustine and Saint John Chrysostom used anathemas and excommunication to stop the drunkenness and blasphemy which were so common among the people under their care.” As he lay dying, Thomas commanded that all the money he possessed be distributed to the poor. His material goods were to be given to the rector of his college. Mass was being celebrated in his presence when after Communion he breathed his last, reciting the words: “Into your hands, O Lord, I commend my spirit.” In his lifetime Thomas of Villanova was already called “the almsgiver” and “the father of the poor.” He was canonized in 1658, and his liturgical feast is celebrated on September 22. Reflection The absent-minded professor is a stock comic figure. Thomas of Villanova earned even more derisive laughs with his determined shabbiness and his willingness to let the poor who flocked to his door take advantage of him. He embarrassed his peers, but Jesus was enormously pleased with him. We are often tempted to tend our image in others' eyes without paying sufficient attention to how we look to Christ. Thomas still urges us to rethink our priorities. Saint of the Day Copyright Franciscan Media

Full Text of ReadingsEleventh Sunday in Ordinary Time Lectionary: 92All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint Anthony of PaduaThe gospel call to leave everything and follow Christ was the rule of Saint Anthony of Padua's life. Over and over again, God called him to something new in his plan. Every time Anthony responded with renewed zeal and self-sacrificing to serve his Lord Jesus more completely. His journey as the servant of God began as a very young man when he decided to join the Augustinians in Lisbon, giving up a future of wealth and power to be a servant of God. Later when the bodies of the first Franciscan martyrs went through the Portuguese city where he was stationed, he was again filled with an intense longing to be one of those closest to Jesus himself: those who die for the Good News. So Anthony entered the Franciscan Order and set out to preach to the Moors. But an illness prevented him from achieving that goal. He went to Italy and was stationed in a small hermitage where he spent most of his time praying, reading the Scriptures and doing menial tasks. Saint of the Day Copyright Franciscan Media

Full Text of ReadingsTuesday of Fifth Week of Easter Lectionary: 286All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Blessed Michael GiedroycA life of physical pain and mental torment didn’t prevent Michael Giedroyc from achieving holiness. Born near Vilnius, Lithuania, Michael suffered from physical and permanent handicaps from birth. He was a dwarf who had the use of only one foot. Because of his delicate physical condition, his formal education was frequently interrupted. But over time, Michael showed special skills at metalwork. Working with bronze and silver, he created sacred vessels, including chalices. He traveled to Kraków, Poland, where he joined the Augustinians. He received permission to live the life of a hermit in a cell adjoining the monastery. There Michael spent his days in prayer, fasted and abstained from all meat and lived to an old age. Though he knew the meaning of suffering throughout his years, his rich spiritual life brought him consolation. Michael’s long life ended in 1485 in Kraków. Five hundred years later, Pope John Paul II visited the city and spoke to the faculty of the Pontifical Academy of Theology. The 15th century in Kraków, the pope said, was “the century of saints.” Among those he cited was Blessed Michael Giedroyc. Reflection Many people today face a life of suffering and discrimination due to physical handicaps. Let’s ask Blessed Michael Giedroyc to pray for them that their situation might be addressed by society at large. Saint of the Day Copyright Franciscan Media

The Synaxarion calls him "Our Father Cassian, chosen by God to bring the illumination of Eastern monasticism to the West". He was born in Scythia of noble parents, and was well educated in secular things. But, thirsting for perfection, he left all behind and travelled with his friend Germanus to the Holy Land, where he became a monk in Bethlehem. After becoming established in the monastic life for several years, St John felt a desire for greater perfection, and sought out the Fathers of the Egyptian Desert. He spent seven years in the Desert, learning from such Fathers as Moses, Serapion, Theonas, Isaac and Paphnutius. Through long struggles in his cell, St John developed from personal experience a divinely-inspired doctrine of spiritual combat. Many say that it was he who first listed the eight basic passions: gluttony, fornication, avarice, anger, sadness, acedia, vainglory and pride.   In time, struggles in the Alexandrian Church made life so difficult for the Egyptian monks that St John (still accompanied by his friend Germanus), sought refuge in Constantinople, where they came under the care and protection of St John Chrysostom. When the holy Archbishop was exiled, St John once again fled, this time to Rome, where he came under the protection of Pope Innocent I. This proved to be providential for the Western Church, for it was St John who brought the treasures of Desert spirituality to the monasteries of the West. He founded the monastery of St Victor in Marseilles, then, at the request of his bishop, wrote the Cenobitic Institutions, in which he adapted the austere practices of the Egyptian Fathers to the conditions of life in Gaul. He went on to write his famous Conferences, which became the main channel by which the wisdom of the desert East was passed to the monastics of the West. Saint Benedict developed much of his Rule (which at one time governed most monasteries in the Latin world) from St John's Institutions,, and ordered that the Conferences be read in all monasteries.   Saint John reposed in peace in 435, and has been venerated by the monks of the West as their Father and one of their wisest teachers. His relics are still venerated at the Abbey of St Victor in Marseilles.   St John's writings were soon attacked by extreme Augustinians and, as Augustinianism became the official doctrine of the Latin Church, his veneration fell out of favor in the West. Outside the Orthodox Church, his commemoration is now limited to the diocese of Marseilles.

There are 9 well known Catholic Religious Orders. The Franciscans, Carthusians, Jesuits, Benedictines, Salesians, Missionaries of Charity, Dominicans, Augustinians and Carmelites. People ask me, “Father, what's your order?” On this Podcast, I'll tell you. Enjoy!

Podcast of Professor Roger Stalley's paper at Dublin City Council's medieval symposium on The Abbey of St Thomas the Martyr.

Summary of today's show: For the last 34 years, Fr. Joe Baggetta has served as chaplain of the Massachusetts Department of Youth Corrections, living out Fr. Edward “Boys Town” Flanagan's dictum that there are no bad boys, just bad examples and bad environments. Scot Landry and Fr. Chris O'Connor have a conversation with Fr. Joe about how his short career as a prison guard before (and during!) seminary helped prepare him for his ministry, as well as the efforts he takes in showing unconditional love and acceptance to his kids in order to give them the childhood they have been deprived of. Listen to the show: Today's host(s): Scot Landry and Fr. Chris O'Connor Today's guest(s): Fr. Joseph Baggetta Links from today's show: Today's topics: Priest Profile: Fr. Joseph Baggetta 1st segment: Scot and Fr. Chris said they are 4 days away from the ordination to the priesthood of six men for the Archdiocese of Boston. Fr. Chris said they are seeing a whole bumper crop of great young men answering the Lord's call. Fr. Chris said the men are on retreat this week with Fr. John McLaughlin in preparation. The Cardinal has a meal with the men on Friday night and then meets with them individually to give them their first parish assignments. They discussed the logistics for the event, including providing hospitality to some friends and family who are coming into town from overseas. Scot said the most moving moment for him is the first priestly blessings. Fr. Chris said for him the two moments are when the Cardinal places his hands on the ordinand's head to call down the Holy Spirit and then when the Cardinal receives the first blessing from the priests and then kisses their hands. Scot said Fr. Baggetta is the chaplain to the Department of Youth Corrections and works to help reform youth who have been incarcerated and to help them re-enter society. Photos of the ordination will be available live this Saturday at [BostonCatholicPhotos.com] 2nd segment: Scot welcomed Fr. Joe Baggetta to the show. He asked him about growing up in the North End. His parents were born in Abruzzi and Calabria, Italy, and he was born here in the US. Fr. Joe said his parents didn't speak very good English, so he speaks Italian. He went to school at St. Leonard's and attended Christopher Columbus High School, both in the North End. He went to Merrimack College and it was a cultural shock for being far away from the city. It's one of the half-dozen Catholic colleges in the Archdiocese. It's run by the Augustinians. He'd had inklings of the priesthood, but never coalesced. When he got out of college, he worked as a prison guard at the Charles Street Jail. He said the old-timers always told the young guys that when the jail was too quiet, be careful. It was the lull before the storm. He took the job because he needed a job, not because he had a particular idea of making it a career. He spent six years there and strange as it may seem, Fr. Joe says he enjoyed it, having learned a lot about life. He saw the humanness and goodness within a majority of the inmates, while also seeing the worst part of humanity. It was a county jail, so they were being held while awaiting trial as well as men who were serving sentences of 2-1/2 years or less. Fr. Chris said the Charles Street Jail is now the Liberty Hotel, which is now beautiful. Fr. Joe sat down with historians to help provide a history of the jail in an exhibit in the hotel. Fr. Joe said there were 400-500 men in the jail when it was open. Fr. Joe felt in his heart at the time that there was a way to assist the inmates. He saw how the chaplains had men gravitate to them and he saw the faith in the inmates. Fr. Joe started doing some reading and learned there war religious orders who worked with those who had fallen onto the wayward path. Fr. Joe attended St. John Seminary where he had a great experience. On every vacation and every summer, he would continue to work at the jail. The inmates seemed to expect more mercy than justice from him. He was ordained in 1974. There were 15 men in his class and 9 continue to be in the priesthood in the Archdiocese. Scot noted that Fr. Kevin Deeley and Fr. Jerry Hogan were in his class and they continue to be great friends. Fr. Joe said the 38 years have flown by. Fr. Joe's first assignment was St. Catherine of Siena in Norwood. The parish is massive. They had 1,500 kids in CCD, in addition to all the kids in the parochial school. Even to this day, St. Catherine's remains a tremendous supporter of his ministry. He was then assigned as chaplain at St. Sebastian's high school. Cardinal Medeiros called him and said he would be assigned to be Dean of Discipline. He was also going to be part-time working at the Department of Youth Services. It was the complete spectrum of teens from those who had everything to those who had nothing. But there was a common thread was that they were just kids with the same feelings and the same things they were going through in their lives. There were six priests on staff at the archdiocesan school. Scot said may consider St. Sebastian's to be an elite high school. Fr. Chris said the St. Sebastian's students are well-formed in the Christian life. Fr. Joe said they are often going into major fields affecting society with this good formation. Fr. Joe did double-duty for five years and has remained at Department of Youth Corrections ever since. 3rd segment: Scot asked Fr. Joe if this was the sort of ministry he asked for. Fr. Joe said he promised obedience at ordination and so Cardinal Medeiros called him to assume the position and it's worked out very well. He's extremely happy. He assists in changing the inner hearts of the individuals. He admires Fr. Edward Flanagan from Boys Town who said he firmly believes every child can be a productive citizen if given love, a home, an education ,and a trade. He also said that there are no bad boys, there is only bad environment, bad training, bad example, and bad thinking. In his ministry, he tries to change the bad environment, bad training, bad example, and bad thinking to give them an opportunity to be and feel loved, to give them a home environment, to give them an education and a trade. Fr. Chris said he will be visiting Boys Town this coming week. It's an amazing place that shows the benefit of investing in youth. He said Aristotle teaches us that we learn virtue by seeing other practice it. When there isn't virtue in our life, how will we learn it? Fr. Joe said example is tremendous. The staff at the department are excellent models of character and goodness as well as the Catholic volunteers who come in. Scot asked for an overview of the Department of Youth Corrections. Within the Commonwealth, it is separate from Youth Services. Their philosophy is that the kids are able to change. The difference from the adult program is that they do their set time. It is metric. The youth correction is not metric, but is about helping them change their heart and mind. The juvenile is committed to the Department for services until the age of 21. Some of the kids are living at home, but they are committed to the department. The majority of kids are between 13 and 21. Scot said he thinks it's great that this state office has a Catholic chaplain committed to caring for all the children in their care. He asked what the job entails? Fr. Joe said a part is the celebration of the sacraments and religious education, but also the chaplain's role is one of presence, to assist them, to talk to them. It's also the corporal works of mercy so when a kid leaves and needs clothes, they get it for them; on their birthday give them a card and a gift; Christmas gifts for all; work with family to make sure the kids get a card on their birthdays and holidays. They do many things, but they do it in the name of Jesus, showing them unconditional love and acceptance. In 34 years, Fr. Joe has never asked to see a resident's file. He doesn't want to know why they're there. He wants to love them unconditionally. Fr. Chris said many of the kids need that encounter with Christ. He asked what's most effective in reaching them? Is he overwhelmed by the numbers? Fr. Joe said he isn't overwhelmed, but understands how one can be. This was the benefit of his correctional days. That unconditional love, calling them by their first name in a place when they are always called by their last name, creates a loving, calming effect. He watches TV with them, listens to music with them, plays games with them. The majority of them have never had a childhood, so they're trying to give them positive memories. He often receives letters that went into the adult system, thanking him for the good memories. Fr. Chris asked about the success stories. Fr. Joe said he will be walking down the street and someone will beep their horn at them, and it will be one of the kids who's out of trouble and has a job. He got a call from California about a kid now working on the oil rigs. He comes into town and takes Father out to dinner every time. Fr. Joe recalls two kids who were afraid to go back to school in their neighborhood so he got them into Cathedral High School, where they did tremendously. After graduation, they had a contact at Gillette who pledged to send the kids to any school they could get into and so they went to Johnson & Wales to study business. They both got MBAs and went to work for major corporations. At Christmas they have their big bonuses from their employers an they now donate them to help other kids go to college. Fr. Joe said the majority of the kids he works with are Roman Catholic. Those who are not, the attitude is still unconditional love and acceptance. They are all welcome to come to Mass. All religious activities are optional. They get the same treatment as everyone else. He said the Knights of Columbus have renovated a portable building to use as a chapel. Fr. Joe wanted the youth to be able to leave the facility, which is incarceration, to go to a place of freedom. Scot said the chapel is 12 foot by sixty feet. On a weekend, Fr. Joe says 6 Masses. Fr. Chris asked if he's seeing a second generation of kids. Fr. Joe said he's seeing the children of those who he first started working with in his 34 years. Scot asked what the major reasons kids end up in the system. Fr. Joe said it's like Fr. Flanagan said. It's not totally environment though because there are many kids who come from the same background who do the right thing. That's because the parents, guardian, grandparent is transmitting the values. If they don't value education or value work, they're not going to get up for school or a job. In today's climate, gangs are the most prevalent reason for kids getting into the system. The kids don't call them gangs. They call them family because the yard provided food, clothing, affirmation. They feel respect for who they are. Because they're now entrenched in this and becomes such a part of their identity, if they see someone of another gang, they must retaliate. It's difficult because the kids say they can either work for minimum wage or stand on a corner as a lookout for drug dealers and make $500 per night. In the department, they put kids of different gangs together for them to know them as a name, as a person. They also try to show them that there is more than the present, but that there is a future. Scot asked if the kids are taught trades. Fr. Joe said there is a maintenance department where they work with the maintenance people. The majority are not going to graduate from high school, so they will get jobs where they use their hands. They teach them that they are as important no matter what they do, that doctors or lawyers are not more important than they. They also teach them culinary arts and other skills. Fr. Joe said St. Anthony is one of his favorite saints because he is the patron of finding that which is lost, and it isn't just about finding the car keys. He finds the lost souls. Also, Don Bosco and St. Vincent de Paul. It's Don Bosco's unconditional love and acceptance of street kids that he admires. Scot asked about the misconceptions that people have about the kids in the care of Youth Corrections. Fr. Joe said most people see these kids as throwaways, that they have no future. People have even told him that he's wasting his priesthood. Fr. Joe said he is having an effect through the work of the Lord. These are ultimately children of God and they are our children. These kids have not had the opportunity so let's give them the opportunity. They are children at heart, they cry at night, they hurt like other children. One kid said the only thing he wanted for Christmas was to have a family. For those who want to help, contact the Mass. State Knights of Columbus who continue to support the Chapel of Hope. He can also be reached at St. James the Great in Chinatown.

**Today's host(s):** Scot Landry and Fr. Mark O'Connell **Today's guest(s):** Fr. Daniel Hennessey, Director of the Office of Vocations for the Archdiocese of Boston * [Office of Vocations](http://www.vocationsboston.org) **Today's topics:** Fr. Dan Hennessey and the work of the Vocations Office; Feast of Corpus Christi Mass readings **Summary of today's show:** Scot and Fr. Mark talk with Fr. Dan Hennessey about his call to the priesthood, his work as director of vocations, what it was like to be ordained at the height of the sex-abuse scandal, and the incredible number of men entering seminary in the fall. Also, a discussion of the Mass readings for the Solemnity of Corpus Christi on Sunday. **1st segment:** Scot welcomed Fr. Mark back to the show. Fr. Mark said he's been running all week so it's good to have this time to pause and talk about bigger issues. There's lots happening at the Tribunal, trying to conclude the fiscal year on June 30. There have been many meetings including Archdiocesan Pastoral Council, Presbyteral Council, the Cardinal's Cabinet, and there's been very good attendance. Today, there's another priest of the archdiocese to talk about his call to the priesthood and his ministry. **2nd segment:** Scot and Fr. Mark welcome Fr. Dan to the show. Fr. Dan was one of the first broadcasts of The Good Catholic Life and he there wasn't enough time to talk about his journey to the priesthood. He grew up in Andover and went to St. Michael Parish in North Andover. He went o Central Catholic high school in Lawrence. He went to Merrimac College for a couple of years, but left halfway through to figure out what he wanted to do. He eventually went back and got a degree in biochemistry. He worked for a year and then entered St. John's Seminary. Scot asked him when he first experienced a call to the priesthood. Fr. Dan said it wasn't until high school or college that he realized that he'd been thinking about since he was a young boy. He clearly recalls the first time he thought about it during a First Friday Mass in the 3rd grade.  Fr. Mark asked where were the angels from on high telling him what to do. Fr. Dan said obviously it doesn't happen in most circumstances. The majority of the men in seminary go in and are not sure God is calling them. They think God may be calling and go in to discern whether that is true. Fr. Dan didn't become convinced that it was his vocation until the second or third year in the seminary. He said he didn't have any particular priest as a role model. It was his parents' example in their love for the Eucharist and the sacraments and their teaching him to listen to God calling him. As he was discerning entering the seminary after college, he did have a couple of priests who did give him good guidance. One encouraged him to pray as the most important step. Scot noted that Augustinians served in his high school and college. Did Fr. Dan always know he would enter the diocesan priesthood or did he consider the religious life? He said he didn't understand the distinctions at the time and so he just went to a parish priest who directed him to the vocations director for the Archdiocese. Fr. Mark pointed out that while they planned to be parish priests as diocesan priests, they are not in parishes. Fr. Dan said he still gets to be in parishes very often, which is a blessing. Fr. Dan was ordained May 25, 2002, just as the scandal broke. Fr. Dan said it was interesting to be ordained that year. It required the men in seminary and being newly ordained to reiterate that they have a true appreciation for the priesthood. He was also struck by the idea of the priest as an instrument of healing and reconciliation. Before his present assignment, he was at St. Bridget's in South Boston. About three months after that, he also gained the responsibility for FGate of Heaven in South Boston. He was there for two years and moved to the Vocations' Office half-time. The next year he went to the Vocations Office full-time. Scot asked what it's like to be a priest in South Boston, a very Irish area. Scot noted that St. Bridget's and Gate of Heaven are beautiful churches. Fr. Dan said it was a beautiful experience. Having grown up north of Boston, being in South Boston seemed so far away but felt at home. The people were very welcoming to him. The churches themselves are very beautiful. He also loved celebrating Mass with the schoolkids and loved spending time in the schools with the kids. **3rd segment:** Scot asked Fr. Dan how he reacted when he was asked by Cardinal Seán to begin his ministry in the vocations office. He immediately thought he needed to pray for the grace to do this ministry. As soon as he became vocations director, being Irish and Catholic, he felt personally responsible for the vocations crisis in the archdiocese. Once he calmed down, he realized that vocations is something that everyone in the archdiocese needs to be encouraging. Fr. Mark asked if he felt responsible for numbers. Fr. Dan said that at first, yes, he was concerned, but only until people warned him against playing the numbers game. He needs to find the men that are being called and leave that up to God. However, whenever he meets with priests, one of the first questions they ask is how many guys we have. We have to pray that the men who are being called will respond generously to the call from God. Scot asks Fr. Dan how he knows he's doing a good job; having a good year. The way he measures his work is the sense that the men who are applying and entering are ready for formation and to discern. Many priests have friends who were in the seminary, but left. The purpose of the seminary is not just to pump out priests, as much as allowing the men to discern whether they are being called. Fr. Mark pointed out that you don't have to be perfect to go to the seminary. Fr. Mark asked where is the best place to find men and what age of men. At one time, it was Catholic high schools exclusively. Today, most of them men entering the seminary are not in the college seminary--there are just a few today--but the majority are entering after having finished undergraduate schooling and some may even have graduate degrees and worked for a little time. There's a pre-theology program for men who enter the seminary to earn a bachelor's of philosophy to prepare them for formation in theology. Most the men entering now are in the mid-twenties. To find the men God is calling, he goes where a lot of the young faithful Catholic men are, including college campuses. They have an annual retreat for men that has many college-age men. Scot asked what qualities Fr. Dan looks for to determine if this person is ready and is a good candidate to enter the seminary. Fr. Dan said he's looking for good Catholic men, primarily, and among them men who have some indications in their life that they've been called. So they're looking for a man of prayer, of integrity, who's wholesome, has a strong faith, devotion to the Eucharist, devotion to the Virgin Mary, has lived a life of service, worked in the Church in some way, etc. Scot asked how much should the man should be praying? Do they ask them not to have a girlfriend for a certain period of time before entering the seminary? Fr. Dan said all seminarians are expected to be living a life of chaste celibacy. Even the man who's thinking about the priesthood, while it's good for a man to date in general, he should have a period of one to two years where he's not dating at all. The question of the prayer life is a tough one. It's best to look at it as a friendship with Christ that the man is developing. Each person can be at a different stage, but men entering the seminary pray each day; they generally have a devotion to the Blessed Mother; most go to Eucharistic adoration; they encourage them to go to daily Mass. The Eucharist and the priesthood is inseparable so a man considering the priesthood should feel like he's drawn to the altar. How many men are in formation for the priesthood and how can the audience help promote a culture of vocations? This year there have been 58 men studying at various stages, with six having been ordained this year. This coming September, there be somewhere between 15 and 20 new men entering. That should put the Archdiocese somewhere over 70 total.  He takes no credit because if tomorrow half of them decide they're not being called, he's not taking the blame. To promote a culture of vocations, people should pray. When we ask, God does answer us. It's the job of parents and grandparents and godparents to help the children to know what desires of them. They should actively encourage young men (and older men too) to ask what God desires, not just what they want. Scot said Catholics shouldn't ask kids, "What do you want to be when you grow up," but instead "What does God want you to be when you grow up". This helps beyond priestly vocations, but helps children think about their relationship with God. Fr. Mark pointed out that parents and grandparents and godparents should also be helping their daughters discern the religious life. **5th segment:** Scot asked Fr. Dan about an even this coming Wed, June 29 at the Cathedral at 7pm: A holy Hour of Eucharistic Adoration to celebrate the 60th anniversary of Pope Benedict's ordination. The US bishops requested that all the diocese in the US do a holy hour or even a 40-hour devotion.  The Cathedral is 1400 Washington Street in the South End of Boston. Wednesday is the Feast of St. Peter and St. Paul. It's also Cardinal Seán's birthday. Now, as we do every week, we look forward to this coming sunday's Mass readings to help us prepare to celebrate together. This week if the Feast of Corpus Christi, the Body and Blood of Christ. * [1st Reading for the Solemnity of Corpus Christi (Deuteronomy 8:2-3, 14b-16a)](http://www.usccb.org/nab/062611.shtml#reading1) >Moses said to the people: "Remember how for forty years now the LORD, your God, has directed all your journeying in the desert, so as to test you by affliction and find out whether or not it was your intention to keep his commandments.  He therefore let you be afflicted with hunger, and then fed you with manna, a food unknown to you and your fathers, in order to show you that not by bread alone does one live, but by every word that comes forth from the mouth of the LORD. > >"Do not forget the LORD, your God, who brought you out of the land of Egypt, that place of slavery; who guided you through the vast and terrible desert with its saraph serpents and scorpions, its parched and waterless ground; who brought forth water for you from the flinty rock and fed you in the desert with manna, a food unknown to your fathers." * [2nd Reading for the Solemnity of Corpus Christi (1 Corinthians 10:16-17)](http://www.usccb.org/nab/062611.shtml#reading2) >Brothers and sisters: The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf. * [Gospel for the Solemnity of Corpus Christi (John 6:51-58)](http://www.usccb.org/nab/062611.shtml#gospel) >Jesus said to the Jewish crowds: "I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world." > >The Jews quarreled among themselves, saying, "How can this man give us his flesh to eat?"  Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.  Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.  For my flesh is true food, and my blood is true drink.  Whoever eats my flesh and drinks my blood remains in me and I in him.  Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.  This is the bread that came down from heaven.  Unlike your ancestors who ate and still died, whoever eats this bread will live forever." Fr. Dan said the first thing that comes to mind is how the Lord still comes to be with us as the Bread of Life at every Mass, The priesthood is a vocation that is indispensable and irreplaceable. As a priest, it's a mystery and beautiful to be a minister at the altar. Scot said as Catholics we want to be as close to Jesus as possible and the way to be closest to Him is in the consuming of the Eucharist. As a husband and wife become one, so too we become one  When the Gospel says "eat", the original Greek says Jesus said we were to literally gnaw on His flesh. To literally consumer Him. It was kind of Him to come to us under the appearance of bread and wine. Fr. Mark said this is why the people who hear Jesus don't get it and are turned away by it. But Jesus doesn't explain it; He repeats it over and over. He means what He's saying literally.  Scot said transubstantiation means the God keeps the appearance of bread and wine (taste, smell, feel), but changes the substance into the Body and Blood of Jesus. In the Old Testament, it says the Jews were not to consumer the blood of animals, but God gave them the manna in the desert to feed them. God feeds us the new manna of Christ and because it is Blood, it shows that a new era has begun. Fr. Dan notes that Jesus says we will have life. Today, people are looking for life, joy, and happiness. The life that God wants for us is in the Church. When we go to Mass, we receive Him, and He fills us with life. Scot said this is why the show is called The Good Catholic Life because if we follow the Life in the Church, it will be a good happy life. Fr. Mark said the first reading underlines the word "remember" and tells us not to "forget". That's a big theme in the Old Testament that the Lord remembers and the people always forget, which causes their exile. The Eucharist is a memorial that helps all generations of Christians to remember the Paschal mystery as a reality. Bring the moment of paschal mystery to every mont of our life. Scot said statistics show us that there are many Catholics who don't understand or believe that Christ is present in the Eucharist. Scot said part of this is because of the way that we who do believe receive Christ. The way we go up to Communion, the way the priest celebrates Mass can have an impact on how young children appreciate that this is Jesus' Body and Blood. Scot said someone may experience Mass only once and it will be how we receive the Eucharist that influences them into believing. It could be how we approach the Eucharist that influences our children's faith as adults.

This episode of CS is titled Erasmus.As we begin, I once again want to do a brief, and I promise it will be brief, summary of the threads that conspired to weave the tapestry of the Reformation. Others might refer to them less as threads that weaved a tapestry as those that frayed in the unravelling of the Church caused by a pack of trouble-makers. The reason I'm compelled to do all this summarizing is because of the massive sea-change coming in our study and the need to understand it wasn't just some malcontents who woke up one day and decided to bail on a healthy church. Things had been bad for a long time and the call for reform had been heard for a couple hundred years.The Western European Church of the 14th and 15th C's experienced a major crisis of authority. This crisis came from challenges both within and without. They combined to plant seeds of doubt in the minds of many about the credibility and legitimacy of Church leaders. Let's review some of the things they'd done, and that happened to the Church, to create the crisis.Due to the politics of late medieval Europe, Pope Clement V moved the papal seat to Avignon, France, in 1309 in what's called the “Babylonian Captivity of the Church” because the Pope came under the influence of the French throne. When another Pope was elected in Rome, the Church was faced with 2 men who claimed the title of “Vicar of Christ.” This Papal Schism confused the people of Europe and stirred strong feelings that the office of Pope was more a political fixture than a spiritual office. At the insistence of the Holy Roman Emperor, the Council of Constance ended the schism. But the solution raised serious questions about the authority of the papacy, further dividing church leaders and distressing the people of Europe.In addition to these political shenanigans, the Church was marked by widespread corruption and fraud. Simony, the buying and selling of ecclesiastical offices, was common. Immorality among monks, priests, bishops and cardinals was at some times and places, not even hidden. The Church spent a fortune acquiring thousands of relics for its cathedrals and paying for them with the selling of indulgences, which we'll talk about soon.The Inquisition had terrorized whole regions of Europe, especially in Spain and while the Church justified its actions saying it was rooting our dangerous heresy, many knew some victims of the Inquisition were innocent. The Church simply wanted their property and wealth and had used the Inquisition as a means of enriching itself.With the birth of the Renaissance and a new open-mindedness about thinking outside the realm of official authority, the Church became an object of ridicule and satire in pamphlets and books that were readily available with the invention of the printing press.Let me be clear. Some of the harshest criticism of the Church came, not from outsiders, but from faithful priests and monks disgusted with the corruption and error they saw among their peers.As a reaction to the stultifying academic pursuits of Scholasticism, there was a popular movement all across Europe known as Mysticism, in which people simply wanted to “feel” their faith and sought make contact with the divine through meditation and a more personal link to God than going through the official priesthood.Most significant was the movement known as The Brethren of Common Life. Their most famous spokesman was Thomas à Kempis whose little book On the Imitation of Christ continues to be a widely read devotional classic. The Brethren stood in opposition to the monastic orders which for the most part had become centers of corruption. The Brethren breathed new spiritual life into the church. They stressed personal devotion to Jesus through meditative study, confession of sin, and imitating Christ. They emphasized holiness and simplicity in lifestyle. In many ways, the Brethren prefigured the Reformers of the 16th C.With the Bible being translated into the common tongue, no longer did people have to rely on a priest telling them what it said.The 16th C world was one of astonishing change. Medieval civilization, dominated by an institutional Church was disappearing. Modern nation-states challenged the Church for political and economic supremacy, and the voyages of discovery made the world seem smaller at the same time new worlds were opening. The Renaissance of Northern Italy saw many turn from a hide-bound and superstitious Catholicism to the romanticized glories of ancient Greece and Rome.Into this changing world stepped one à Desiderius Erasmus.Taking the pulse of the times, Erasmus ridiculed the Catholic church with biting satire. His works were wildly popular. In his most famous, Praise of Folly written in 1509, Erasmus took jabs at the church's immorality, corruption, and decadence. He ridiculed such superstitions as fanatical devotion to relics, stories of bleeding Communion bread, and the cult of the saints. In another work, he depicted Saint Peter railing against Pope Julius II for his luxurious and opulent lifestyle and military conquests.But it was in 1516 that Erasmus published his most important and influential work—a Greek edition of the NT. He examined and compared the available NT manuscripts and citations from the Church Fathers. The result was an accurate NT Greek text that became the NT of the Reformation.One epigram regarding the Reformation states, “Erasmus laid the egg that Luther hatched.”The illegitimate son of a Dutch priest, Erasmus lived in search of knowledge, in pursuit of piety, in love with books, and oppressed by the fear of poverty. Along the way, his writings and scholarship started a theological earthquake that didn't stop until European Christendom was torn in two.Born in Rotterdam and orphaned by the plague, Erasmus was sent from the school of St. Lebuin's—which taught classical learning and the humanities—to a school run by the Brethren of the Common Life. There he learned an emphasis on a personal relationship with God but detested the strict rules of monastic life and intolerant theologians. They intended to teach humility, he later recalled, by breaking the students' spirits.Being poor with no prospects, Erasmus joined the Augustinians. He wanted to travel, gain some academic elbow room, and leave behind the, as he called them, “barbarians” who discouraged him from classical studies. As soon as he was ordained a priest in 1492, he became secretary to the bishop of Cambrai, who sent him to Paris to study theology.He hated it there too. The dorms stank of urine, the food was atrocious, studies mechanical, and the discipline brutal. He began a career in writing and traveling that took him to most of the countries of Europe. Though his health was often poor, Erasmus was driven by a desire to seek out the best theologians of his day. On a trip to England in 1499, he complained of bad beer, the uncouth nature of the English, and terrible weather, but >> he met Thomas More, who became a friend for life.On that same trip he heard John Colet teach from the Scriptures, not just quote from the commentaries he'd studied in Paris. Colet, who later became dean of St. Paul's, encouraged Erasmus to become a “primitive theologian”- that is, someone who studied Scripture like the church Fathers, not like the argumentative scholastics who'd dominated theology for the last hundred years.So, Erasmus devoted himself to learning the Koine or Common Greek in which the NT was written. The result was his most significant work: an edition of the NT in original Greek, published in 1516. Accompanying it were study notes as well as his own Latin translation, correcting over 600 errors in Jerome's Vulgate.Two of the most noteworthy praises of Erasmus's work came from Pope Leo X and from a German monk named Martin Luther—who, a year later, launched the Reformation.Before that turning point however, which would eventually consume Erasmus, he became famous for his other writings. There were plenty of them to be famous for. By the 1530s, some 15% of all the books sold were written by Erasmus.Historians refer to Erasmus as a humanist, but that label has a very different meaning than it does in today. A humanist in the 15th C referred to someone who studied the humanities, that is, the social sciences of language, history, art and other subjects concerned with culture and society. But Erasmus was too brilliant a mind to simply study the humanities; he felt an obligation to better society.  So he wrote to confront and correct the errors he felt had crept into the Church, an institution he knew had by the far the biggest influence in shaping culture. He found he had great skill in the use of satire to make his point and people enjoyed reading his books and tracts.Those books brought him fame, as did his Greek NT. This and his attacks on the church caught Martin Luther's attention, who wrote asking for support.The two never met, but their fates were entwined. Erasmus's enemies accused him of inspiring Luther who was accused of breaking up God's Church. Erasmus found much he liked in Luther's writings, describing him to Pope Leo X as “a mighty trumpet of Gospel truth.” At the same time, he privately told his printer to stop printing Luther's writings because he didn't want his own efforts to be identified with Luther's.For 4 years, Erasmus pleaded for moderation on both sides of the divide Luther's work caused. When pressed, he sided with the Pope. Still, he hated the bickering and intolerance on both sides; saying, “I detest dissension because it goes both against the teachings of Christ and against a secret inclination of nature. I doubt that either side in the dispute can be suppressed without grave loss. It is clear that many of the reforms for which Luther calls are urgently needed.”His mediating position satisfied neither side. He said, “My only wish is that now that I am old, I be allowed to enjoy the results of my efforts. But both sides reproach me and seek to coerce me. Some claim that since I do not attack Luther I agree with him, while the Lutherans declare that I am a coward who has forsaken the Gospel.”Indeed, Luther attacked him as a Moses who would die in the wilderness without entering the Promised Land. And the Roman Church banned his writings.

In this episode of CS, we take a look at the Expansion of Christianity into the New World.Following Columbus's voyages at the end of the 15th C to the Caribbean, the expansion of Christianity into the New Word was chiefly dependent on the 2 great colonial powers, Portugal and Spain. From the outset of their adventures in the New World, a religious intention was central to the efforts of the explorers, however secondary it may have become to conquest and treasure-seeking of their royal patrons back in Europe.By means of a papal bull in 1493, Pope Alexander VI, divided the world between the 2 kingdoms. Although the line was later moved to allow Portugal to colonize Brazil, the original division was a line drawn from North to Southwest of the Azores [ah-zores] Islands. Spain was given the West Indies and the Americas; while Portugal, because it had already explored the west coast of Africa and moved towards India thru Vasco da Gama's explorations, was given the right to colonize Africa, India and the East.It seems monumentally arrogant to us today that these Europeans assumed they were “discovering” lands that already had people living there for generations. And how do you plant a colony in a place indigenous people had called their home for centuries? Yet that was the attitude of many Europeans in the late 15th C and as the scope of geography for the New World was understood, other Europeans joined the rush to grab as much territory as they could. è Because religion was a central and defining part of the European worldview, they took their Faith with them.Priests accompanied da Gama's voyages as they were a central part of Spanish colonization, combining the roles of missionaries, explorers, secretaries and chroniclers. Often they belonged to religious orders like the Franciscans and Dominicans, then later, the Jesuits.It was with a sense of religious mission, as well as the longing to acquire wealth from indigenous peoples, that men like Cortez and Pizarro began their conquest of the Aztec and Incan empires. Modern students of history know that the Spanish conquistadors seemed not to think forced baptisms of native Americans was all that bad of an option. What we do well to remember was that these explorers didn't originate the policy. Charlemagne had practiced a similar program of forced conversions. That doesn't make it right, but it provides a little historical context.Cortez was born in Medellin, Spain. He attended the University of Salamanca and left Spain for Cuba in 1511. At the age of 33 he mounted an expedition against the Aztec capital in Mexico with only 700 fellow Spaniards, but equipped with canons and muskets, reinforced by thousands of Indian allies who'd been brutally dominated by the blood-thirsty Aztecs for generations.Although he experienced a serious reverse after a massacre of Aztec nobles and temporarily had to withdraw from the capital of Tenochtitlan, he returned to the city in August 1520 and systematically destroyed it. He founded and built Mexico City on the same site, then became governor of New Spain and captain-general of the forces in 1522, titles that were confirmed by Emperor Charles V, when Cortez returned to Europe in 1529. He was later replaced by a viceroy and died in 1547.His contemporary, Pizarro, directed his attention to the Inca Empire in what would later be the nation of Peru. He obtained authority from Spain for its conquest in 1528–29 and attacked the Incas in 1530. A massacre of native Americans assembled at Cajamarca was followed by the capture of the Inca capital of Cuzco in November 1530.You may remember from an earlier episode, one of the major debates between the Church and civil rulers of Europe was over who had the right to appoint bishops. While there were seasons when civil rulers took control of this, it was usually the Church that maintained control over church appointments. The New World presented a new challenge and opportunity. The Pope was already busy enough with internal affairs and the threat of the Reformers to be bothered with selecting hundreds of new bishops for lands that hadn't even been properly mapped yet. So he granted the monarchs of Spain and Portugal the right to select church leaders in their new colonies.On the colonialist front, a system was developed called encomienda. By this method, a number of native Americans were assigned to a colonist-landlord. He was given rights to both tribute and labor but it was understood he was responsible for Christianizing those committed to his charge. As we'd suspect, the encomienda system became a by-word for oppression and cruelty and resulted in the virtual slavery of the Indians after its introduction in 1503. Brave Dominican priests denounced the system with one of the earliest protestors being Antonio de Montesinos on the island of Hispaniola in 1511.Bartholemew de las Casas was another Dominican, whose father accompanied Columbus on one of his voyages. When he witnessed the live burial of an Indian leader in 1514 in Cuba, he became a champion of Indian rights for the next 50 years.I pause at this point to speak to those offended by my use of the term “Indian” for the native Americans of the New World. There are those who believe it's a slight to refer to inhabitants of the new World as “Indians” because it was a historical mistake on the part of previous generations of Europeans who labeled them as such. BUT! It turns out many native Americans want to be identified, NOT as Native Americans, but as Indians. While they know the errant origin of the term, they've embraced it as a self-designation and ask that others identify them as “Indians.”This is akin to today, to followers of Jesus being more than happy to be known as Christians, though the best evidence says the terms was originally a slur applied by opponents of the Faith to its adherents.In any case, De las Casas had to confront a widespread European mindset based on a philosophical position going all the way back to Aristotle, that viewed New World Indians as inherently “less human” and so fit to be slaves by nature, an inferior race intended for menial labor and to serve their betters. He worked tirelessly in America and Spain to change this attitude and to convince those in authority that the use of force was contrary to a Christian understanding of the Indians as worthy of respect for those created in God's image. His efforts to lobby support at home in influential circles, received recognition from the Emperor, against the activities of the colonists. It included a debate in 1550 at Valladolid with the Aristotelian philosopher and scholar, Sepulveda. Before he died, de las Casas's campaign for just laws for the Indians was responsible for what's called “the New Laws” of 1542–3, which prohibited slavery and caused the Council for the Indies to be reorganized. After serving as bishop of Chiapas, de las Casas used his pen on behalf of the Indians, most famously in his Brief Account of the Destruction of the Indies, a hard-hitting critique of Spanish practices, in which some claimed he exaggerated abuses. But the work was widely read and proved influential in turning the tide in Europe toward a greater empathy toward the people of the New World.The Franciscans and Dominicans were the first in the field of the New World from 1510 onwards, but in the 2nd phase of the mission the Jesuits were active.José de Anchieta was a great Jesuit missionary who gave 44 years of his life and became known as the ‘apostle of Brazil'. He was one of the founders of both the Sao Paulo and Rio de Janeiro Jesuit missions. Another heroic figure and defender of Indian rights in Brazil was the Jesuit, Antonio Vieira, who in equal measure opposed both the Inquisition and colonists, was admired by King John IV of Portugal but almost lynched in 1661 after the king's death.In the 17th C, Jesuits were active in Bolivia, Uruguay and Paraguay. In the early 1600s they created a missionary system known as the ‘Reductions.' These were settlements of Indians that sought to protect them from European colonization while at the same time evangelizing them. In total, these communities comprised some 100,000 people. Each settlement had a church, school and workshops and led an ordered life. The colonists resented the removal of their labor pool but the Jesuits steadfastly defended the Indians against enslavement.General agitation against the Jesuit order in Europe and colonies of the New World led to their expulsion from Portuguese territory in 1759, then from Spanish possessions 8 yrs later. The Jesuits were suppressed in the New World in 1773. All this was a disastrous blow to the Reductions. It also exposed the weakness of a form of mission that was essentially paternalistic, with little or no authority passed over to the indigenous people or attempt to develop leaders among the Indians. With the removal of the Jesuit leaders, the Reductions collapsed and whole villages were engulfed by jungle after 150 years as oases of Christian community.The region of modern Venezuela was an area for further Jesuit exploits. They penetrated the jungles of the Amazon to reach large numbers of Indians. One early Jesuit pioneer, Rafael Ferrer, began a mission in 1599 that saw his martyrdom in 1611. Further Jesuit efforts achieved more and by 1661 many thousands were baptized in the region. The Jesuits found that these people were less easily led than the Guarani people who lived around Sao Paulo. There was opposition from the Portuguese; but with assistance from the Franciscans, half a million people were reached.Central America was pioneered by the Franciscans, Dominicans and a Catholic order we've not seen before; the Mercedarians.Founded by the Spaniard, Peter Nolasco in 1235, their original goal was to ransom captives and redeem properties that had fallen into Muslim hands during the Moorish occupation of Spain. The Mercedarians began as a lay order but by the 14th C the clergy had taken control. Following the Reconquista, when the Moors were expelled from Spain, the Mercedarians continued their mission by traveling to Muslim lands to seek freedom for Christian captives. Gradually, academic, theological, and educational work was included in its work and an order of nuns was founded. They joined the Franciscans and Dominicans in taking the Gospel to Central America.The first church in Panama was built in 1510. Missionaries entered Guatemala in 1526. By 1600 there were 22 Franciscan and 14 Dominican bases in Guatemala.Mexico, after the era of Cortez, attracted the orders, so that Franciscans landed at Vera Cruz in 1524, Dominicans in 1526, Augustinians in ‘33, and later, Capuchins and Jesuits. The Franciscan, Juan de Zumarraga, became bishop of Mexico City in 1528 and proved to be a firm defender of Indian rights and a believer in an indigenous clergy. He became the archbishop of Mexico in 1546. The University of Mexico, founded in ‘53, reflected the church's emphasis on education.In the north of the country a famous Jesuit missionary, Eusebio Kino, arrived in 1681 and did missionary work in Baja California, up into the modern state of Arizona, and reaching as far as Colorado. Described as a modest, gentle, humble man who was an upholder of the welfare of Indians, he traveled perpetually in the interest of the mission. He hoped to reach the fierce Apaches but died before he could in 1711. Before their formal removal from the region, the Jesuits achieved 37 bases in Baja by 1767.In the modern state of California, a string of Franciscan missions are still to be found between San Diego and San Francisco. Father Junipero Serra, born in Majorca, became the leader of the mission and founded the communities of Monterey, Carmel, San Luis Obispo, Santa Barbara, and several others. While many of the original buildings are gone, Catholic churches continue on in several of these sites to this day. By 1800, some 100,000 Californian Indians, many from the Chumash people, had been reached by the mission and 18 Franciscan mission compounds were established. At least some of the thrust to the N was driven by Spanish fear of Russian incursion, moving S from Alaska. Father Serra also spent some years establishing a work in Texas.Regarding Junipero Serra, when I originally composed this episode, Pope Francis had recently arrived in the US where he addressed both the US Congress and the United Nations. While in the US, he canonized, that is, he conferred sainthood, on Serra. That had been an issue of some controversy for a while as Serra's career came under fire from some historians and human rights advocates.Critics claim Serra's methods ranged from harsh to brutal. Lashings of the Indians were used liberally in the missions for infractions as small as asking for more food.  The friars kept meticulous records so historians are able to document this treatment. The problem comes in interpreting these records. The language isn't the problem; it's the cultural context that makes interpretation difficult.On one hand, Serra was devoted to protecting the Indians from exploitation by adventurers and settlers who wanted to reduce the native population to slavery. Serra understood people are led to faith by kindness and love rather than heavy-handedness. That he traveled so far, pioneering several missions proves he wasn't driven by some kind of personal profit motive. So why the harsh treatment of the Indians at so many of the missions? Defenders of Serra say such treatment was necessary because of the nature of the cultures of the natives where the Missions were located.What we can say is that the Missions definitely went far to alter the tribal life of the Indians where they were based. If they began as attempts to Christianize Indians while allowing them to continue some of their native traditions, they ended up going much further in converting the Indians not just to the Faith, but to the Spanish culture. And it seems that more than anything raises the ire of at least some of Serra's critics.As we end, just a quick reminder that CS is supported by the donations of subscribers.

This episode is titled, Dominic and continues our look on monastic life.In our last episode, we considered Francis of Assisi and the monastic order that followed him, the Franciscans. In this installment, we take a look at the other great order that developed at that time; the Dominicans.Dominic was born in the region of Castile, Spain in 1170. He excelled as a student at an early age. A priest by the age of 25, he was invited by his bishop to accompany him on a visit to Southern France where he ran into a group of supposed-heretics known as the Cathars. Dominic threw himself into a Church-sanctioned suppression of the Cathars through a preaching tour of the region.Dominic was an effective debater of Cathar theology. He persuaded many who'd leaned toward their sect to instead walk away. These converts became zealous in the resistance against them. For this, the Bishop of Toulouse gave Dominic 1/6th of the diocesan tithes to continue his work. Another wealthy supporter gave Dominic a house in Toulouse so he could live and work at the center of controversy.We'll come back to the Cathars in a future episode.Dominic visited Rome during the 4th Lateran Council, the subject of another future episode. He was encouraged by Pope Innocent III in his apologetic work but was refused in his request to start a new monastic order. The Pope suggested he instead join one of the existing orders. Since a Pope's suggestion is really a command, Dominic chose the Augustinians. He donned their black monk's habit and built a convent at Toulouse.He returned to Rome a year later, staying for about a half year. The new Pope Honorius II granted his petition to start a new order. Originally called the “Order of Preaching Brothers,” it was the first religious community dedicated to preaching. The order grew rapidly in the 13th C, gaining 15,000 members in 557 houses by the end of the century.When he returned to France, Dominic began sending monks to start colonies. The order quickly took root in Paris, Bologna, and Rome. Dominic returned to Spain where in 1218 he established separate communities for women and men.From France, the Dominicans launched into Germany. They quickly established themselves in Cologne, Worms, Strasbourg, Basel, and other cities. In 1221, the order was introduced in England, and at once settled in Oxford. The Blackfriars Bridge, London, carries in its name the memory of their priory there.Dominic died at Bologna in August, 1221. His tomb is decorated by the artwork of Nicholas of Pisa and Michaelangelo. Compared to the speedy recognition of Francis as a saint only two years after his death, Dominic's took thirteen years; still a quick canonization.Dominic lacked the warm, passionate concern for the poor and needy that marked his contemporary Francis. But if Francis was devoted to Lady Poverty, Dominic was pledged to Sir Truth.  If Francis and Dominic were part of a cruise ship's crew; Francis would be the activities director, Dominic the lawyer.An old story illustrates the contrast between them. Interrupted in his studies by the chirping of a sparrow, Dominic caught and plucked it. Francis, on the other hand, is revered for his tender compassion and care for all things. To this day he's represented in art with a bird perched on his shoulder.Dominic was resolute in purpose, zealous in propagating Orthodoxy, and devoted to the Church and its hierarchy. His influence continues through the organization he created.At the time of Dominic's death, the preaching monks, or “friars” as they were called, had sixty monasteries and convents scattered across Europe. A few years later, they'd pressed to Jerusalem and deep into the North.  Because the Dominicans were the Vatican's preaching authority, they received numerous privileges to carry out their mission any and everywhere.Mendicancy, that is begging as a means of support, was made the rule of the order in 1220. The example of Francis was followed, and the order as well as the individual monks renounced all right to personal property. However, this mendicancy was never emphasized among the Dominicans as it was among Franciscans. The obligation of corporate poverty was revoked in 1477. Dominic's last exhortation to his followers was that they should love, service humbly, and live in poverty but to be frank, those precepts were never really taken much to heart by most of his followers.Unlike Francis, Dominic didn't require manual labor from the members of the order. He substituted study and preaching for labor. The Dominicans were the first monastics to adopt rules for studying. When Dominic founded his monastery in Paris, and sent seventeen of his order to staff it, he told them to “study and preach.” A theological course of four years in philosophy and theology was required before a license was granted to preach, and three years more of theological study followed.Preaching and the saving of souls were defined as the chief aim of the order. No one was permitted to preach outside the cloister until he was 25. And they were not to receive money or other gifts for preaching, except food.  Vincent Ferrer and Savonarola were the most renowned of the Dominican preachers of the Middle Ages. The mission of the Dominicans was mostly to the upper classes. They were the patrician order among the monastics.Dominic would likely have been just one more nameless priest among thousands of the Middle Ages had it not been for that fateful trip to Southern France where he encountered the Cathars. He'd surely heard of them back in Spain but it was their popularity in France that provoked him. He saw and heard nothing among the heretics that he knew some good, solid teaching and preaching couldn't correct. He was the right man, at the right time doing the right thing; at first. But his success at answering the errors of the Cathars gained him support that pressed him to step up his opposition toward error. That opposition would turn sinister and into what is arguably one of the dark spots on Church history – the Inquisition.  Though hundreds of years have passed, the word still causes many to shiver in terror.Dante said of Dominic he was, “Good to his friends, but dreadful to his enemies.”We'll take a closer look at the Inquisition in a later episode.  For now àIn 1232, the conduct of the Inquisition was committed to the care of the Dominicans. Northern France, Spain, and Germany fell to their lot. The stern Torquemada was a Dominican, and the atrocious measures which he employed to spy out and punish ecclesiastical dissent an indelible blot on them.The order's device or emblem as appointed by the Pope was a dog with a lighted torch in its mouth. The dog represented the call to watch, the torch to illuminate the world. A painting in their convent in Florence represents the place the order came to occupy as hunters of heretics. It portrays dogs dressed in Dominican colors, chasing away heretic-foxes. All the while the pope and emperor, enthroned and surrounded by counselors, look on with satisfaction.As we end this episode, I thought it wise to make a quick review of the Mendicant monastic orders we've been looking at.First, the Mendicant orders differed from previous monastics in that they were committed, not just to individual but corporate poverty. The mendicant houses drew no income from rents or property. They depended on charity.Second, the friars didn't stay sequestered in monastic communes. Their task was to be out and about in the world preaching the Gospel. Because all of European society was deemed Christian, the mendicants took the entire world as their parish. Their cloister wasn't the halls of a convent; it was the public marketplace.Third, the rise of the universities at this time presented both the Franciscans and Dominicans with new opportunities to get the Gospel message out by educating Europe's future generations.Fourth, the mendicants promoted a renewal of piety by the Tertiary or third-level orders they set up, which allowed lay people an opportunity to attend a kind of monk-camp.Fifth, The mendicants were directly answerable to the Pope rather than local bishops or intermediaries who often used orders to their own political and economic ends.Sixth, the friars composed an order and organization more than a specific house as the previous orders had done. Before the mendicants, monks and nuns joined a convent or monastery. Their identity was wrapped up in that specific cloister. The Mendicants joined an order that was spread over dozens of such houses. Monks' obedience was now not to the local abbot or abbess, but to the order's leader.Besides the Dominicans and Franciscans, other mendicant orders were the Carmelites, who began as hermits in the Holy Land in the 12th C; the Hermits of St. Augustine, and the Servites, who'd begun under the Augustinian rule in the 13th C, but became mendicants in the 15th.