From Our Pastor's Desk
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From Our Pastor's Desk
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Shrine of Mary, Queen of the Martyrs “America, as we well know, has ever been a hero worshipping country. Our national heroes, explorers, navigators, soldiers, our great educational leaders, our scientists and poets are enshrined in our halls of fame. But what of our spiritual heroes, our saints, our martyrs…? Have we no care for them, no shrines to their memory? Are they not too worthy of honor?” Bishop John Mark Gannon Chair, Commission for the US Martyrs, 1957 “Our hope is that this place will be a spiritual blessing for many who come to pray and to learn about those who gave their lives to bring and to establish the Faith in our lands.” Chris Stavres President, Martyrs of La Florida Missions Petitioner in the Cause for Beatification Location and Significance of the Site On August 28, 2017, Bishop Bill Wack of Pensacola-Tallahassee, bishop leading the beatification effort, blessed the land and effort. This peaceful land is located along the old mission road, El Camino Real. Primary documents indicate that on or near this land, just west of the land that once was Mission San Pedro y Pablo de Patale , site of the martyrdom of Fr. Mendoza and his native sacristan, the Last Battle was fought and lost for the Catholic Missions and the Faith in Apalachee (Tallahassee). Servant of God, Baltasar Francisco, was captured at this last stand, tied to an outdoor Cross that surrounded the mission plaza, and was tortured and killed. All the while, he proclaimed the Faith from the cross. Following the devastating loss, the missions would fall like dominoes east across El Camino and the voice of the faithful would be silenced. Yet, God remembers His faithful ones and takes delight in his saints. And the land tells a compelling story, not lost on visitors today. On a beautiful afternoon on October 12, 2015 the land hosted the opening of the beatification cause! There is a magnificent home on the back 20 acres that is not part of the design plans for the shrine. The home and 20 acres are available for purchase. We pray that a community or individual buys it to restore it for use as a guest home or ministry. Details can be seen on Mansion And The Oaks.com We will continue next week with Curriculum & Project Martyrs Source: Martyrs - Martyrs of La Florida Missions - Tallahassee, FL Fr. Paschal Chester, SVD Arnold Janssen was born in Goch, in the Rhineland, Germany, not far from the Dutch border, one of eleven siblings. He developed a deep, simple faith. His first school was the Catholic Augustinianum High School in Gaesdonck, which is near his birthplace. He did his college degree, then studied theology and was ordained to the priesthood on 15 August 1861.
For a while he worked as a high school teacher in Bocholt, Germany, teaching physics and catechism. His real passion, however, was the mission. In 1867 he became the director of the Apostolaat des Gebeds for Germany and Austria and founded a scien-tific institute in Mödling, near Vienna. He also founded, in 1874, the German language journal "Kleiner Herz-Jesu Bote" (Little Messenger of the Sacred Heart), which looked to enlist the faithful in prayer and support for the mission. The Kulturkampf, however, hampered his efforts, and Janssen purchased land in Steyl, the Netherlands to begin his seminary, dedicated in 1875 as the "St. Michael the Archangel Mission House". Within a few years, many seminarians, priests and brothers were preparing for missionary service there, and the first two missionaries, Joseph Freinademetz and John Baptist Anzer, were sent to China. St. Arnold Janssen also founded two congregations of Religious Sisters: The Holy Spirit Missionary Sisters (members known as "Sister Servants of the Holy Spirit") on December 8, 1889, and the Holy Spirit Adora-tion Sisters ("Sister Servants of the Holy Spirit of Perpetual Adoration") on September 8, 1896. Arnold Janssen was canonized together with Joseph Freinadmetz and Daniel Comboni on October 05th, 2003 by St. John Paull II Note: The Kultukkampf was the “cultural movement”, called “culture struggle” that refers to a German police to reduce the role and power of the Roman Catholic Church in Prussia enacted from 1871 to 1878 and headed by Otto Von Bismarck, who as the prime minister of Prussia. During this time convent and seminaries were closed, and no priest was allowed to wear the clergy attire outside the church. The Cause for Beatification
History of the Beatification Effort Finally, in the early 1980s the founding Bishop of Pensacola-Tallahassee, René Henry Gracida, in cooperation with all of the Florida bishops, took steps to open the cause for sixteen Florida martyrs, including three Dominicans (1549), one Jesuit (1566), ten Franciscans (1647, 1704), and two native Indians (1704). In 1982 Bishop Gracida met in Rome with Father Antonio Cairoli, Postulator General of the Franciscans, and he worked with historian Monsignor William Kerr, who was to accept appointment as Vice-Postulator. Bishop Gracida was advised by Cardinal Palazzini, Prefect of the Sacred Congregation for the Cause of Saints and Divine Worship, to put the effort on hold because ap-proval of a new set of procedures for historic causes was expected. Father Alban Maquire, O.F.M., Minister Provin-cial of Holy Name Province of Franciscan Friars in New York, wrote to Bishop Gracida: “Since in any case a process of canonization takes a considerable amount of time, we can afford to be patient for a few more months.” Yet Bishop Gracida testified that “there is an important story to be told . . . The martyrs have a place in history and are acknowledged by historians. The martyrs should also have a place in our religious memories, so that their lives might inspire and teach that service involves sacrifice” (1983 Report of Bishop Gracida to the Florida bishops) In July 1983, however, Bishop Gracida was transferred to the see of Corpus Christi, Texas. His successor in Pensacola-Tallahassee, Bishop Symons, determined that funds were not available to continue the necessary research and notified the other Florida bishops. Yet, shortly thereafter, with the blessing and direction of Bishop John Ricard, the effort was renewed as a result of local devotion, including a lay effort to understand the history of seventy-eight acres of land on the east side of Tallahassee (now being held in hopes funding will allow it to become the future site of the Shrine of Mary, Queen of the Martyrs, located approximately a mile from the land Bishop Gracida purchased to build a shrine in memory of the martyrs). Bishop Gannon’s efforts, it should be said, were anticipated and made possible by testimonies from those close to the events themselves. This is true for the Franciscan and Indian martyrs of northern Florida. King Philip V of Spain was so moved by the martyrdoms of the Apalachee Indians of the Mission of La Concepción de Ayubale (Tallahassee) that in August of 1704 he notified Pope Clement XI (r. 1700– 1721) that the Indians “gave their lives in the name of Jesus Christ Our Redeemer, imitating the glorious martyrs of the church, and may their names and veneration be wor-thy in time.” The Spanish Ambassador in Rome, the IV Duke of Uceda, responded that His Holiness the Pope “heard with great pain such a sad event and (yet) with consolation to see the determination with which they sacrificed their lives for the Faith.” Directed by the Pope, the Franciscans took sworn testimony about the martyrdoms of Franciscans and native Indians. Archival research has brought to light this as well as other rich testimonies. Finally, in 1743, King Philip V, “keeper of the Patronage of the Holy Catholic Church in my Kingdoms of the Indies, by virtue of the ius patronatus that was conferred on me through the successively issued Papal Bulls, to wit, Inter caetera, Eximiae devo-tionis, Ullius fulcite praesidio, and Universalis Ecclesiae, all of them set and confirmed by His Holiness Pope Julius II, of happy memory, and for all my dominions overseas,” established October 3rd as the day to commemorate yearly the martyrs of La Florida. King Ferdinand VI, succeeding Philip V, ordered the continued celebration of these holy martyrs. We will continue next week with The Cause for Beatification Source: Martyrs - Martyrs of La Florida Missions - Tallahassee, The Cause for Beatification
History of the Beatification Effort Only now is the extraordinary story of the Florida martyrs fully emerging. From an early date poets, artisans, chroniclers, religious superiors, a duke, a king, governors, and bishops had commemorated the saintly deaths of the Florida martyrs, and some had even anticipated their canonization. Yet despite these precious testimonies and the occasional prodding by a small number of historians to recognize this proud part of our American tradition, the story of the Florida martyrs lay largely dormant for centuries. Not until the 1930s and the efforts of John Mark Gannon, Bishop of Erie, was a formal effort undertaken for their canonization. This effort has slowly matured into the present cause. In 1939 John Wynne, S.J., who had been Vice-Postulator for the cause of the North American martyrs and was now Postulator for Kateri Tekakwitha, sent Bishop Gannon a letter that contained a list of 106 “bold martyrs on the soil of our country” (Wynne to Gannon, 6/24/1939). Bishop Gannon was surprised: “I never knew there were so many American martyrs until I received your enclosure. Why something has not been done in this matter before, is a mystery to me . . . I am fascinated with it all and will be glad to co-operate with you in any way I can” (Gannon to Wynne, 6/26/1939). Gannon in fact eagerly took the lead in this task, which he would ardently champion until his death in 1968. Having received the support of the American hierarchy at their annual meeting in November 1939, Bishop Gannon assembled a team of preeminent ecclesiastical historians, which included representatives from the Jesuits (Fr. John Wynne of Fordham University, and Fr. Michael Kenny of Spring Hill College), Dominicans (Victor O’Daniel, the noted historian of the Dominican order, and then Fr. Reginald Coffey, the archivist of the Dominican House of Studies), Fran-ciscans (Fr. Marion Habig of Quincy College, and Fr. Roland Burke of Warwick, New York, who was the Vice-Postulator of the cause of Mother Schervier, the foundress of the Little Sisters of the Poor of St. Francis), and the secular clergy (Fr. Peter Guilday of The Catholic University of America). The secretary was Fr. (later Msgr.) James M. Powers of the Diocese of Erie. Members of the committee convened twice in early 1941 at the Commodore Hotel in New York City, where they assigned responsibilities and began to prepare a submission to Rome. The work was facilitated by an earlier “American martyrology” assembled by Fr. Habig, which would be the core of the sub-mission. By the fall of 1941 the completed report had been signed by Cardinal Dennis Joseph Dougherty of Philadelphia. In November of that year, the Apostolic Delegate to the United States, Archbishop Amleto Cicognani, sent to Rome three handsome red volumes for Cardinal Carlo Salotti, the Prefect of the Sacred Congregation of Rites, and three ivory bound volumes to be delivered to the Holy Father, Pope Pius XII. But more than three years would elapse before Bishop Gannon learned of the status of this submission. The Sacred Congregation of Rites had indeed re-ceived the report, and Monsignor Carinci, the Secretary, had issued a reply on August 8, 1943, but this reply never reached Bishop Gannon or, so far as we know, anyone else in the United States (Powers to Habig, 5/1/1945). We will continue next week with The Cause for Beatification Source: Martyrs - Martyrs of La Florida Missions - Tallahassee, Sunday, December 17, 2023 – Third Sunday of Advent - Cycle B
Readings: Isaiah 61: 1-2A, 10-11, Luke 1 “My soul rejoices in my God”, 1 Thessalonians 5:16-24, John 1: 6-8, 19-28 The Cause for Beatification "The Story of the promotion of the Cause of the Martyrs in the United States is in itself simple, one that might be ex-pressed in few words; the magnitude of the Cause, the motives of justice and charity underlying it, and the glorious end in view, might well fill volumes." --Rev. Msgr. James M. Powers, LL.D. Commission of the Beatification of the US Martyrs, 1957 Status of the Beatification Effort Bishop William A. Wack of Pensacola-Tallahassee is the ‘competent bishop’ for the beatification effort of the Martyrs of La Florida. The bishops across the Southeast who have martyrdoms from historic Florida in their dioceses have been invited to participate in the beatification cause. Several bishops have given their assent to include their martyrs in the united cause. The Congregation for the Causes of Saints has permitted the unified group cause because all of the presumed martyrs were killed in the evangelization of La Florida. Since the cause opened in October of 2015, the timeline to close the diocesan phase and to move toward beatification rests squarely on the shoulders of the scholars who form the historical commission. The commission must complete the identification and verification of all supporting documents. Further, the historians will be required to give sworn testimony to the tribunal concerning the strength or weakness of each proposed martyr in each event. Since that time, members of the Historical Commission have been extensively researching numerous individuals from the sixteenth, seventeenth, and eighteenth centuries who are report-ed to have died for the faith within the land that was once known as La Florida. These investigations have taken members of the Historical Commission to archives in Florida, Georgia, Missouri, and Louisiana, as well as Cuba, Mexico, Spain, and Rome. In keeping with the Church’s prudent requirements, the Historical Commission has rigorously examined each and every report of martyrdom in order to assess its accuracy and credibility. We will continue next week with The Cause for Beatification Source: Martyrs - Martyrs of La Florida Missions - Tallahassee, FL The Martyrs of la Florida
After suffering from dawn until dusk, Antonio received a great gift: the Blessed Mother appeared to him. Antonio declared that the Most Holy Virgin was helping him to endure his martyrdom. The extraordinary faith and holy death of these Florida natives captured the admiration of the Spanish King, Philip V, who directed his ambassador in Rome to inform the Pope of this event. 31) Fray Manuel de Mendoza, O.F.M. (June 3, 1704)32) Sacristan 33-34) two-year old Native American (June 3, 1704 or shortly thereafter) and Native American woman of Patale (between June 3 and June 9, 1704) Fray Manuel de Mendoza, a native of the Castilian town of Medina de Rioseco, served for 26 years in the Florida missions. Known for his generosity to the poor, Fr. Mendoza succeeded Fr. Parga at Mission Patale. Some four months after the carnage in January 1704, the English renewed their attacks on the Florida missions. Fr. Mendoza was shot and burned after he was lured out of his convent. Fr. Mendoza’s sacristan was also killed, and the convent was burned. Also killed were a two-year old and a woman who had been taken captive from Patale. 35) Balthasar Francisco (July 4, 1704) 36) Don Pedro Marmolejo (July 4, 1704) 37–51) 15 Apalachee Indians (July 4, 1704) These Spanish soldiers and Native Americans were tortured and crucified on July 4, 1704 a half league west of Mission Patale following the battle that marked the end of the Catholic missions in Apalachee. The English and their Creek allies tied fifteen faithful Apalachee men and two Spanish soldiers to the outdoor Stations of the Cross surrounding the plaza in Patale. They set fires at the foot of these crosses, slashed their captives, and put burning splinters in their wounds. Despite his intense suffering, Baltasar Francisco preached from the cross and called upon the Virgin Mary, confi-dent that she would carry him to God. 52) Timucuan Cacique of San Pedro (August 1704) 53) Timucuan Cacique of San Mateo (August 1704) Following the devastation in Apalachee, English-allied Indians con-tinued to attack the remaining missions in northern Florida. In August of 1704, the Timucuan villages of San Pedro and San Mateo were destroyed and their caciques (leaders) burned. 54) Fray Agustín Ponce de León, O.F.M. (September 3, 1705) Fr. Agustín Ponce de León, O.F.M., a native of St. Augustine, had gone with Capt. Joseph Begambre in pursuit of some Native Americans who had taken numerous prisoners—women and children—from the town over which Fr. Agustín had care. During a battle at dawn on September 3, Fr.Agustín distinguished himself by encouraging the Spanish and Native Americans and by administering the sacrament of penance to the wounded. Like a “good pastor he gave up his soul in defense of his sheep and the children of his doctrina,” but he managed to bring about the release of the majority of the prisoners. We will continue next week. Source: Martyrs - Martyrs of La Florida Missions - Tallahassee, FL The Martyrs of la Florida
Fr. Luis Sánchez, a native of Havana, was killed on October 29, 1696 in Jororo Province, which is located in central Florida, south of Orlando. Also killed with him were a sacristan and a young Indian chief from Aypaja. Additionally, two Sacristans, natives of Guale, were killed in a neighboring town in Jororo. Evidence of this event comes not only from Spanish sources but also from the journal of Jonathan Dickinson, a Quaker merchant who was shipwrecked off Jupiter Inlet in September of that year. 27) Antonio Inija (January 26, 1704) 28) Cui Domingo (January 26, 1704) 29) Cuipa Feliciano (January 26, 1704) 30) Fray Juan de Parga Araujo, O.F.M. (January 26, 1704) Antonio Inija, Cuipa Feliciano, Cui Domingo, and Fray Juan Parga Araujo were martyred in the aftermath of the English and Creek attack on the Ayubale mission in January 1704. Antonio was an Inija (second in command) of the mission of San Luis de Talimali, the largest Apalachee mission in La Florida, with a population of approximately 8,000 Christian natives, among whom were Cuipa Feliciano and Cui Domingo. San Luis was located on the site of modern-day Tallahassee. On January 25, 1704, the English from the Carolinas led an attack on the mission village of La Concepcion de Ayubale, approximately 30 miles east of Tallahassee in modern-day Jefferson County. A group of Spanish soldiers and Apalachee natives, including Antonio Inija, Cuipa Feliciano, and Cui Domingo, left San Luis to aid the embattled villagers of Ayubale. The San Luis men rested off El Camino Real at the mission of San Pedro y Pablo de Patale, located about halfway between the missions of San Luis and Ayubale. The Franciscan Juan Parga Araujo, from the Province of Santiago in Galicia, was the priest and teacher at the Patale mission. Known as a preacher of great zeal who was fluent in the Apalachee language, he administered the sacraments and preached a lengthy sermon to the men from San Luis, anticipating the ensuing martyrdom. Despite multiple attempts to dissuade him, Fr. Parga insisted on accompanying the force to Ayubale. On January 26, the expedition met the larger English and Creek force at Ayubale and was defeated. Fr. Parga was killed on the road near Ayubale, and his severed head was brought to the council house. His body was found in a canebrake and was buried at the nearby mission of Ivitachuco at the request of Fray Juan de Villalva, the priest there. Antonio Inija, Cuipa Feliciano, and Cui Domingo were among those captured. Their English and Creek captors tied them to stakes and lit fires at their feet. Despite this torture, these Catholic natives encouraged each other and attempted to evangelize their tormentors. We will continue next week. Source: Martyrs - Martyrs of La Florida Missions - Tallahassee, FL The Martyrs of la Florida
“Nevertheless, our labor has not been in vain. A large part of the work has been done, especially the foundation built, and time, I am sure, will bring the glory we seek. If the result doesn’t come while we are still on earth, there may be an added joy and interest in watching the mortals work out an answer to the problem from the blissful skies above.” — Bishop John Mark Gannon, in a Christmas card in 1941, shortly after he had submitted to Rome materials for the beatification of the Martyrs of the United States. In recent years the Committee for the Cause of the Beatification of the Martyrs of La Florida has been working to fulfill Bishop Gannon’s prophecy. A significant step was taken on October 12, 2015, when Bishop Gregory L. Parkes formally opened the beatification cause at an outdoor Mass in Tallahassee. Since that time, members of the Historical Commission have been extensively reseing numerous individuals from the sixteenth, seventeenth, and eighteenth centuries who are reported to have died for the faith within the land that was once known as La Florida. These investigations have taken members of the Historical Commission to archives in Florida, Georgia, Missouri, and Louisiana, as well as Cuba, Mexico, Spain, and Rome. In keeping with the Church’s prudent requirements, the Historical Commission has rigorously examined each and every report of martyrdom in order to assess its accuracy and credibility. Of the many accounts of martyrdom that have been studied, several have been determined to be reliable enough to submit to the scrutiny of the Church, while others that are not as well attested have been deemed to require further study and verification. On February 14, 2022 Bishop William A. Wack of the Diocese of Pensacola-Tallahassee submitted to Rome a list of those individuals for whom credible evidence of martyrdom exists. The Congregation for the Causes of Saints has received this list, and we are awaiting further direction from them. The individuals on this list are: 1)Fr. Diego de Tolosa, O.P. (early June, 1549) 2) Br. Fuentes, O.P. (early June, 1549) 3) Fr. Luis de Cáncer, O.P. (June 26, 1549) Fr. Cáncer, a native of Barbastro, in the Kingdom of Aragón, joined the Dominican order and spent many years ministering in the Caribbean and Central America. Having heard reports of unsuccessful Spanish missions to Florida and having encountered native Floridians who had been dispossessed as a result of Spanish activity there, Fr. Cáncer and his fellow Dominican Fr. Gregorio de Beteta resolved to “plant the Gospel in the land of Florida.” In the late spring of 1549 Fr. Cáncer and Fr. Beteta left Veracruz on the Santa María de la Encina bound for Havana and then Florida. With them were the Dominican priests Juan Garcia and Diego de Tolosa and a lay brother named Fuentes. Once in Havana the missionaries received further supplies, and they were also joined by a Christian Indian named Magdalena (or Madalena) who was to serve as their translator. Magdalena, a member of the Tocobaga tribe, had been captured by the Spanish in 1539 during the Soto expedition. On the Vigil of the Ascension (Wednesday, May 5, 1549). We will continue next week. Source: Martyrs - Martyrs of La Florida Missions - Tallahassee, FL LOVE WITHOUT LIMITS
Today the Pharisees are back on the offensive again, putting Jesus to the test. “Which is the greatest of the commandments?” they ask. Jesus’ answer will change history for centuries: “You shall love God above all things, and your neighbor as yourself. ” Christian charity means loving the way God loves. There is no room for doubt as to how we should fulfill this new commandment; it ’s enough to be imitators of Christ and so become a model for all believers. Sisters and brothers: 1. The human heart has been created to love. The problem starts when we have to choose one love over others: who should we love? What should my love be like? What do I do when my experience of love does not fill me? Christ offers us the prototype of true love. It ’s what Christians call “charity”: it has no trace of egotism and comes with the best guarantees. The more love a Christian gathers in his heart, the better he reflects the image of God that he carries within. 2. Which is first, God or neighbor? We must place these two loves on the scale and see which weighs more. Our experience tells us that the love of God passes through our love for our fellow men and vice versa. When our love for others is upright and just it is a concrete expression of God ’s love. But God ’s love does not compete with other loves, for his love is on an entirely different plane than all other loves. The love of God seems more emotional, while love for neighbor is costly. It demands constant renunciation and generosity. Maybe it ’s the lonely old man who lives in the house across the street and could use a hand around the house. Maybe it ’s that coworker who is always making me look bad, but who I should still keep loving, understanding, and forgiving, despite it all. 3. Gospel love is a synthesis of love for God and love for my fellow man. It cannot be reduced to one or the other of these loves, for that would be like cutting Christianity right down the middle. True love for God necessarily expresses itself in real service to concrete men and women: to have a compassionate, merciful heart towards strangers, the marginalized, widows, orphans, and immigrants. Christian love goes far beyond mere philanthropy. We Christians are called to live in love. He who lives in love cannot love one person and hate another, for love molds all of his relationships. God ’s love for us is a kind of friendship. A love that reconciles sinners, transforms them interiorly, and renews them. Ruben Dario once wrote: “We must remember that we are brothers/ we must remember the sweet Pastor/ who, when crucified, scourged, exhausted/ implored pardon for his executioners. ” If love is authentic, it must be made concrete in the practice of the commandments. The human heart knows this divine path, for it was made in the image and likeness of God. God gives us this love as a grace; it is not a spontaneous fruit of our hearts. This is why we must insistently ask for it in prayer. Source: ePriest.com / Best Practices and Homily Resources for Catholic Priests BEING HONEST WITH GOD
The Pharisees come up with a new plan to try to trap Jesus during one of their debates by bringing up the hot topic of paying taxes. They inquire, “Is it lawful to pay the census tax to Caesar or not?” Jesus ably distinguishes between the rights of God and human authority; clearly pointing out that we are bound by our conscience to be honest with God and with others. Brothers and sisters: 1. Jesus is praised the most for his honesty by his enemies: “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status”. Christ isn’t fooled. Moreover, he makes use of the Pharisees’ challenge to teach us a lesson about our religious and political behavior. Instead of causing division he reconciles people by means of sound reasoning. “He said to them ‘whose image is this and whose inscription?’ they replied ‘Caesar’s’ at that he said to them, ‘then pay to Caesar what belongs to Caesar and to God what belongs to God.’” 2. The coin that the Pharisees showed Jesus had two sides: on one side was the face of Caesar and on the other was the numerical value of the coin. But although there are two sides, there is only one coin. “Give to God what is God’s” is not an alternative to “giving to Caesar”. A Christian should work for progress and well being, but always in accordance with the Gospel precepts. Moreover, when the Church proclaims the Gospel she is reminding society that God should always come first. In our own Christian lives we also need to value spiritual realities a little more and be a little more detached from material possessions. 3. “Give to Caesar what is Caesar’s” means recognizing the legitimate rights and duties of civil authorities and setting up the right balance between the religious and human spheres. You shouldn’t “give to the Caesar of economy” by treading on the rights of life, work, education, and the dignity of the human person. You shouldn’t “give to the Caesar of power or success” by sacrificing other people who die of hunger and thirst or who are victims of war and terrorism. This is why we ought to work today to improve and transform the world according to the justice and charity that Christ taught us. We have to work to form a social conscience which moves us to create a community of peace, harmony, service and progress—a society which has both rights and duties to respect life, take care of the environment, and protect the family, culture and religion of all people. Brothers and sisters, isn’t this a good occasion for making an honest comparison between Christ’s attitudes and our own? We can with the help of his grace. Source: ePriest.com / Best Practices and Homily Resources for Catholic Priest |
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