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• • • • • • • 12
‘Only the man who has been reconciled with God can also be reconciled with himself, and only the person who is reconciled with God and with himself can promote peace around himself and in the wider world.’ Pope Benedict XVI in Jesus of Nazareth.
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During vicious anti-Christian violence In Orissa, eastern India, in 2008, Father Bernard Digal Digal was brutally attacked and left for dead.
‘Whilst I’m being treated here, my people are hiding in the forest and even there, there is no security.’
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In 16 years as a priest, Father Bernard had served across the diocese as parish priest, vocations director, director of youth ministry and finance manager. Ha had a strong devotion to Mary. His suffering did not blunt his care for the people. Shortly before his death he said:
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Discovered the next morning, he was rushed to hospital but died from his injuries two months later. His bishop declared that he had crown’ been given a ‘martyr’s crown’.
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Father Bernard was the only priest to die in the Orissa attacks, but more than 70 faithful also lost their lives.
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Fr. Bernard Digal, 1962 - 2008.
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Aid to the Church in Need helping the Church heal the world. 151 St. Mobhi Road, Dublin 9. TEL 01 837 7516 EMAIL info@acnirl.org
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www.acn-intl.org www.acnuk.org www.wheregodweeps.org www.godspeakstohischildren.org
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Contents
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Introduction - Fr. Marti n Maria Barta . . . . . . . . . . . . . ................................................ 2 A Letter of Introduction - Johannes Freiherr Heereman ................................... 3 ‘The Fire is Spreading Rapidly’ – 50 years of helping in Lati n America ............. 4 They Want to Stay Here, like St Charbel - Reconciliati on ............................... 6 Reconciliation with oneself and with God . . . ................................................ 7 His Faith Means Everything to Him - Ethiopia ............................................... 8 13 An Oasis of Peace and Love - Bosnia and Herzegovina - 20 ................................. 10
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A LOOK IN THE
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Introduction - Spiritual Healing . . . . . . . . . . . . . . . . . . . . . ............................................... 12 The Parable of the Lost Son - Luke Chapter 15:11-32 ................................... 14 Saint Josephine Bakhita - Religious Sister . . . . . . .............................................. 17 Saint Maria Goretti - Martyr . . . . . . . . . . . . . . . . . . . . . . . . ............................................... 19 I The Sacrament of Forgiveness and Reconciliation P Frequently Asked Questi ons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .............................................. 23 MILLI N C O O How to Go to Confession - Fr. William Saunders .......................................... 27 How to Examine One’s Conscience - Rev. Joseph A. Fischer ......................... 30
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Editor: Jürgen Liminski. Publisher: Kirche in Not / Ostpriesterhilfe, Postfach 1209, 61452 Königstein, Germany. De licentia competentis auctoritatis ecclesiasticae. Printed in Ireland - ISSN 0252-2535. www.acn-intl.org
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Dear Friends,
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Forgiving others In St Petersburg, in the famous Hermit- can be difficult, age museum, you can see the original of very difficult. For Rembrandt’s painting of the Return of the on the face of it Prodigal Son (see page 14). It is a deeply there are good moving portrayal. Masterfully, Rembrandt reasons for such has given shape to Jesus’ parable of the thoughts – the returning and repentant son and his loving painful memory and merciful father. It is a scene of recon- of the hurt ciliation and pardon. In the centre of the inflicted and the sense of utter injustice. painting, the son kneels with his head on Then there are the feelings of hatred and his father’s heart, while the father’s hands revenge between families and people of are spread out, as though in blessing, on different origins, languages, religions and the shoulders of the son. One senses the cultures, the memories of social oppresalmost motherly tenderness and endur- sion and corruption. All these things can ing strength of the father – his goodness be a source of deep and painful wounds and justice, the greatness and humility in that threaten peace among nations and can lead to global crises the paternal embrace. and catastrophes. In his Forgiveness is not merely book ‘Jesus of Nazareth’, Yet the parable in the a2 one-off 013 event but an Pope Benedict XVI writes, Gospel also has a sadder enduring atti tude of heart. 2 ‘Forgiveness must be side. The elder son, who 1 more than ignoring, than stands to one side in the painting, refuses to share in his father’s the mere desire to forget…Forgiveness joy. His resentful heart fails to under- costs something – first of all from the one stand the goodness of his father. He is not who forgives. For he must overcome the capable of forgiving his brother because, evil that has been done to him… so that in his own self-righteousness, he can he can then accept the other – the guilty neither acknowledge his own sins, nor has party – into this process of transformation he ever asked his father’s pardon – and so in order that they can both be made new, has never experienced the loving power through the endurance of suffering and of forgiveness. Which of these two are we the overcoming of evil.’ I most like? Which of us has not sometimes P O we frequently turn to you DearCfriends, M I L‘It’s harboured resentful thoughts, saying: N L I O their fault’, ‘God may forgive them, but I for help for the many Christians who won’t!’ Or again, ‘I may have forgiven, but suffer social injustice, violence, poverty and persecution. For these brothers I won’t forget!’
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and sisters of ours, the heavy burden of reconciliation is a cross much harder than anything we have to bear. For them forgiveness is not merely a one-off event but an ongoing attitude of the heart. They live this pardon, just like the loving father and his repentant son in the parable. They overcome hatred, division and evil – not with retaliation but with open-hearted love and in a spirit of daily conversion –
and very often, even at the cost of their lives. It is for them that we are asking. My grateful blessing on you all.
Fr. Martin Maria Barta Ecclesiastical Assistant
Dear Friends,
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To have to travel nearly 400 miles (600 Our income km) alone by car every weekend in order is somewhat to celebrate Holy Mass in three small reduced at communiti es, amid great poverty and the moment, deprivati on – this is nothing unusual for a but the words Catholic priest in the region of the former of Father 3 1regions 0 Volga Republic and in many other Werenfried 2 -live on around nonetheless of Russia. He can just about 2 1 € 400 per month, but then on top of this came into there are the high fuel costs, which are not my mind: ‘It included in his budget. As a result he frecannot be quently has no alternati ve but to spend his God’s will that ACN should shrink from the home leave going around begging in his challenges that face us in places like Rusown country. It is hardly surprising theresia, just because we can no longer muster fore that most missionaries tend to return the faith to believe that He will never fail home, burnt out, aft er about 10 years. to inspire the hearts of our benefactors Bishop Clemens Pickel of Saratov, whose to sti ll greater generosity.’ And so, in this diocese is half the size of the whole of same trust in your generosity, I was able to I Western Europe, is only too aware of the assure Bishop Pickel of our conti nued supP O problems facing his priests. When I visited port for his priests and religious. MIL LIO N C him, he was full of grati tude for the help given by ACN. He wants to create a place in his diocese where his priests and religious can return to from ti me to ti me to recharge Johannes Freiherr Heereman, their spiritual and physical strength. Executi ve President of ACN Internati onal
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‘The Fire is Spreading Rapidly’
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maintaining the contact between priests and people, they are promoting the development of Christian communities, bringing food, medicine, teaching and building materials; bringing products to market so that, for the first time, exploited peoples are able to get a fair price for the fruits of their labours. A beacon of hope has been lit in the Amazon region, and the fire is spreading rapidly.’ At that time it was the AMA trucks; today it is the mission boats – funded by you – that continue to bring priests to the people.
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35 years ago Father Werenfried wrote the following about the AMA Project – the adaption of 300 Swiss ex-army trucks for mission in Brazil. He called them: ‘Indestructible army vehicles that will 3 201the give the bishops in the Amazon -region possibility of leading their scattered flocks 12 towards a better future. War vehicles in the service of love, justice and peace.’
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And his words apply to countless projects supported by ACN which have made a connection between man and machinery, between pastoral and social service. He wrote: ‘In this AMA Project, God blesses Today the beacon of hope continues to technology in the service of His poorest burn in other projects. For 50 years now, children. He blesses the bishops – no through your generous help, you have I the fire of love in Latin princes of the Church these, but willing been spreading P M I L L I America. servants of their people – who are commitC OBut at the same time the wildfire N O ting to helping the harassed indigenous of the sects and of secularisation is racing Indians on their reservations, the hungry through the region. As a result the bishops agricultural workers and the proletariat are increasingly turning to us for help with in the city slums. Our AMA trucks are projects designed to support the family.
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From trucks to chapel boats – but funds are still short for the mission in the Amazon region.
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They are experiencing the reality of what Blessed John Paul II expressed so tellingly: ‘From the family grows peace for the family of mankind’.
old farmhouse, but it will be converted into a place where they will run educational courses for married couples. We are helping to finance them.
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On the road with an AMA truck – in the service of God and man.
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In this same spirit the Bishop of Espinal in Colombia is encouraging married couples But all these projects would grind to a in the countryside to form communi2013 halt without prayer to fuel them. That is ties for the new evangelisation. Once a why the Archbishop of Piura in Peru has 12a day, month they come together for from long dreamt of opening a convent for 56 different parishes, to learn and study contemplative Sisters in his diocese. Now together. Bible study, catechism and liturgy his dream will come true. For two years are all part of the programme, as is shared now seven Carmelite nuns have been prayer. But these poor rural folk cannot praying for vocations. Two young women afford the cost of travel and teaching have already joined them and another ten materials themselves. We have promised are also interested. ‘People come to the our help so they can spread the Gospel, Carmel to pray for the priests, that they just as the AMA trucks used to. Similarly, may be true to their mission’, said the the Bishop of Barinas in Venezuela is Carmelite nun Saint Teresa of the Child I Sisters need a house, and increasingly relying on families in his Jesus. NowPthe O has turned to us for help. Our missionary outreach. Working Mwith the bishop ILLIO N C will not only give a new convent, several movements for marriage and support the family he is trying to create a pasto- but help lay new spiritual foundations ral centre. They already have a name for on this ‘the most Catholic continent’ it: the Holy Family of Nazareth. It is an (Pope John XXIII). •
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Whether in Peru, Guatemala, Columbia or Brazil, nothing happens without prayer.
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They Want to Stay Here, Like St. Charbel The hermit, Charbel Makhluf, died on the eve of Our Lord’s birthday. On the same day, 24 December 1898, the first of many miracles occurred when a paralysed young man, Saba Tanusse Mussa, was healed after touching the hermit’s body.
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From then until his beatification - 2in 1965 2 more than a thousand healings 1 have been ascribed to this wonder-working monk from Lebanon. They are all documented. In the Annaya monastery, where his remains lie, there is a mounting pile of abandoned crutches and wheelchairs.
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to forgive. St Charbel, who slept with a wooden block for a pillow and who lived spiritually and physically from the Sacred Host, is also a shining example of the spirit of sacrifice of the Maronite Christians, the largest Eastern Catholic community of the Arab Orient in union with Rome.
In Egypt too, Coptic Christians were in the country long before Islam. Bishop Kyrillos of Assiut, with his nephew.
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In this same spirit the people of the Bleyka, Errame and Orne regions have been struggling for decades to build a church. For years they celebrated Holy Mass in their little shepherd huts, or else out in the open air. Then, on the hundredth anniversary of the death of St Charbel, they began to build a new church, knowing full well that ‘I offer my hand in peace their diocese of Baalbek-Deir El-Achmar and harmony.’ (35,000 faithful) was surrounded by Syrian Lebanese Christians turn to him, for his troops andI the Shi’ite Hezbollah. But P and prayed for peace in their prayers, they name churches,monasteries they hoped Oand Mthem C I L L I Ocountry, and schools after him. He gives trusted in the intercession of N strength to survive, to remain faithful and Saint Charbel, who they have dedicated
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Saint Charbel – praying for peace in the Middle East.
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Under the shadow of Hezbollah – Holy Mass, Maronite rite in southern Lebanon.
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emigration, but the Church still gives them support and hope. They were here long before the advent of Islam; for centuries they herded sheep and cultivated the fertile soil of the highland plateau among the mountain peaks of Lebanon. They want to live here and be at peace with everyone – as Saint Charbel taught when he spoke to them about Jesus. They are determined to finish their church. We have promised them our support. They want to stay in the mountains, like Saint Charbel – regardless of what happens in nearby Damascus or in Beirut. •
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I Lof LIO N Liberation from addiction is a form reconciliation with oneself. And it happens in the Fazendas, or ‘Farms of Hope’. The recipe is a simple one – no substitute drugs, no medication, no psychologists, no nicotine and no alcohol. Instead, a year of practical work in the fields, in the fruit plantations or the factories, together with a life centred on God. All this in seclusion from the world and in community with other drug addicts. The success rate is astonishing – with 84% managing to break with their addiction. By now there have been well over 10,000 of them. Regular prayer is the sustaining pillar. For its founder, Franciscan Father Hans Stapel, God supplies the strength for healing. He leads people out of the prison of their own addiction and fear, and into a life full of
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Grateful for your help – two young men working on a Fazenda in Uruguay.
meaning. Many recovering addicts also discover a spiritual vocation. Altogether there are 86 such farms in 15 countries, especially Brazil. The demand is growing, throughout the world, especially since Pope Benedict XVI’s visit to the first Fazenda, in Brazil. Liberation comes through grace. Please help us to support these places of hope. •
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their church to. But now the war, the refugees and poverty have exhausted their last reserves. Some are thinking about
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His Faith Means Everything to Him Joseph Andreas really does not know just how old he is. Here in Pawe, a remote village in north-west Ethiopia, such numbers mean very little. But one thing this parish elder does know is this: his faith means everything to him.
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It has always been this way. Indeed, in the 1980s, during the terror of the communist regime of Mengistu Haile Mariam, he Joseph Andreas – he Father Johannes 13 is asking for a chapel explains to the little was even arrested for his faith. The 20charge ones about the Cross. was gathering to pray together 2 with other for his village. 1 Catholics. Joseph somehow survived, but When the dictatorship finally ended in countless others paid with their lives for 1991, priests were last able to visit the their fidelity to Christ. Joseph explains: ‘We remote villages once more. But these were kept under constant observation and sporadic visits were not enough for had to work all the time, even on Sundays. Joseph Andreas. ‘We needed a priest to And so we met together early in the morning, be with us constantly, and also a chapel in a secret place. They had taken our Bibles of our own. The Protestant sects were away, torn them up and thrown them in the immediately active, trying to woo away fire. They told us that anyone who preached the faithful. And so I travelled the nearly was teaching people to become idlers. We 400 miles, at my own expense, to Addis I the Archbishop and ask him had no priest, and so we had to preserve Ababa to P see O and a church.’ the Christian spirit by ourselves.’ Those a priest M Iwho L L I Ofor NC could manage to do so took their children to the town of Bahir Dar to have them baptised The first chapel built by the faithful had a there. But it was a long journey. Even by car thatched roof, just like all the other huts in it takes more than four hours. the region. In the pitiless drought of the dry season it caught fire and the chapel burned down. But the people did not let themselves be discouraged and built a chapel of wood instead. This time fate struck an even harder blow – termites ate through the timbers and the church collapsed. Two people died, and another man was so severely Summoning the faithful to worship – this injured that he has been paralysed ever makeshift steel ‘bell’ does its job too. since. Six children were left without one of
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A young community – Fr Johannes with some of the children of the parish, in front of the old, structurally unsound chapel.
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their parents. ‘The two men who died were among the most committed members of our community and constantly encouraged us to strengthen our spiritual life and do more. We regard them as martyrs’, says Joseph, deeply moved. Now at last they have begun to build a solid and permanent church. Despite their great poverty, the M faithful ILLIO N
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have contributed greatly to the building. Once again they have made great sacrifices. Now ACN is hoping to help them, so that the chapel can very soon be consecrated. Their misfortunes have actually strengthened the people in their faith. ‘We say that our new chapel has been built by the blood of the martyrs, and that gives us strength’, the father of seven declares proudly. The Church is very much alive in Pawe. Every Sunday large numbers of the faithful flock to Holy Mass, and on Pentecost no fewer than 30 children made their First Holy Communion. The seed that Joseph Andreas and his other nameless fellow Christians have sown is now bearing rich fruit. • I P Eva-Maria Kolmann O
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On the 22nd May, 2012 the Administrative Council, the supreme governing body of ACN’s new Pontifical Foundation, was formally constituted in Rome. It includes seven bishops from all over the world. From the left: Archbishop Savio Hon Tai-Fai (China), Bishop Antoni Stankiewicz (Poland), Archbishop José Octavio Ruiz Arenas (Columbia), Cardinal Mauro Piacenza (Prefect of the Clergy Congregation and Foundation President), Baron Johannes Heereman von Zuydtwyck (Executive President), Bishop Éric Aumonier (France), Father Martin Barta (Ecclesiastical Assistant of the Foundation), Bishop Mauro Parmeggiani (Italy), Bishop Gregor Maria Hanke (Germany). Aid to the Church in Need +e612ei_print.indd 13
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An Oasis of Peace and Love ‘There can be no brother in the world, though he may yet have sinned as dreadfully as he could, who has seen thine eyes and then had to depart from thee without thy mercy.’ In this spirit of reconciliation and mercy, St Francis of Assisi spoke even before the Sultan of Babylon, and some biographies of the saint even tell us that the Sultan was converted, and even received baptism shortly before his death. 2 0 13
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In Bosnia and sins were committed 20 years ago, when war raged in the region. Many people were forced to flee; in fact over half of the 850,000 Catholics there were expelled. For those who have remained, or returned, the mistrust is palpable.
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There is fear, intolerance and an absence of dialogue. People are living alongside one another, not together in community. The Franciscan sisters in Sarajevo are now trying to promote new ways of reconciliation among the various ethnic and religious groups. They have launched a programme entitled ‘I offer my hand in peace and harmony’. In three centres they are organising courses for Christians and Muslims which aim to promote and practise ‘non-violent action and thinking’. The programme lasts for three years. Later on the participants (teachers, doctors, politicians, journalists and religious) will work as mediators in their villages. The aim is to promote peace, on the basis of faith. It is hoped the convents of the sisters will become centres for the promo-
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‘God’s touch is gentle, but strong.’ Raising their voices in song during the procession.
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The courses in non-violent thinking. Sister Klara with some of the participants.
tion of peace. The Franciscan sisters are planning, and trusting in God. We are helping them to launch their reconciliation programme.
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hearts. Grace in abundance, totally undeserved. Believe me, I did not want to leave this oasis of peace and love.’ The oasis she speaks of is the youth and family pastoral centre run by the Franciscan sisters in Bijelo Polje. For many young people silence is a challenge. Jelena admits this plainly: ‘The silence, the prayer, the fasting – that was not easy for me’. But then she adds, ‘Through silence I have learnt again how to speak with God.’ Iva also acknowledges that ‘praying in the convent has once again revealed the true values. God’s touch is gentle, but strong.’
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This oasis needs to be able to keep I P open, even in winter, and to The best preparation for peace is love its doors O M I L L I accommodate even more people. But, of God. Retreats and days of recollecON C tion for young people, also organised by the water and electricity supply are the Franciscan sisters in the diocese of completely inadequate. We are helping Sarajevo, are helping to smooth the path towards its renovation. It will be a means towards reconciliation and nonviolence. for renewing souls, and contact with Karmela was profoundly impressed by God through prayer is a precondition for • adoration before the Blessed Sacrament. lasting reconciliation. ‘Face to face with Jesus. A dialogue of
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A spirit of renewal among the ruins –an ordination of deacons.
They even tried to destroy the future. Catholic school in Mostar.
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n his introductory letter on page 2, Fr. Martin Bartha reflects upon ‘the Parable of the Prodigal Son’ and Rembrandt’s great masterpiece 2 0 13 2 father depicting the scene of the1loving welcoming his errant son home. This classic Christian story of forgiveness, of reconciliation, of healing, is told in full on page 14 and is followed on page 15 by Pope Benedict XVI’s exegesis on this beautiful Gospel passage.
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her assailant, the 20 year old, Alessandro Serrinelli. Tellingly however this story of grace-filled forgiveness did not end there as it took Alessandro a further eight years of prison life before he was able to accept that Maria had indeed forgiven him his crimes and that God had forgiven him his sins. Clearly it is not difficult to see Alessandro’s life story as a modern-day and poignant re-telling of the great parable of the Prodigal Son.
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Through the sacrament of Penance, sins are forgiven and penitents obtain the spiritual graces required to renew their lives and grow In many ways the lives and witness of in their relationship St. Josephine Bakhita (1869-1947) and with God. Featured St. Maria Goretti (1890-1902) can also herein (Page 23) is I of ‘Frehelp us more better appreciate the awe- a small set P M I L L I quently some nature of authentic forgiveness, C OAsked Questi ons’ (FAQ’s) on the N O reconciliation and healing. St. Jose- subject of Confession as extracted from phine’s story (page 17) is that of a young the YOUCAT1. Sudanese girl who was kidnapped and sold into a long and cruel slavery. When The final two articles (pages 27 and on service with her masters in Italy she 30) address the issue of how to make a discovered the Faith and from it found good confession and prepare to receive the grace to forgive the slave masters all the grace our loving Father wishes to who abused and tortured her so terribly bestow upon us. For surely it is the case, that like the Prodigal Son, without God’s for so long. grace, we will lose our way, whereas St. Maria Goretti’s story (page 19) is that with God’s grace, we will always find our of a devout and innocent 12 years old who way home. was brutally murdered by a family friend following his failed attempt at raping her. The story of the Prodigal Son is depicted Before she died in hospital Maria forgave on the front cover of Aid to the Church
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in Need’s ‘God speaks to his children’. This ‘litt le masterpiece’2 has been reproduced on the cover of this Mirror by way of celebrating the recent printing of the 50th millionth copy of the Child’s Bible. Since its first publication in 1979, ACN’s Child’s Bible has been translated into over 170 languages and distributed within more than 140 countries worldwide. The Child’s Bible is one of the many practical ways ACN is helping the Church communicate the Good News of God’s love for all his prodigal children, always and everywhere. Beannachtaí daoibh do léir
J F Declan Quinn Director Aid to the Church in Need (Ireland) 1 ‘YOUCAT - Youth Catechism of the Catholic Church’, Ignatius Press, San Francisco, 2011 2 All the illustrations contained in ACN’s Child’s Bible are by Miren-Sorne Gomez, a Spanish nun who worked for many years with children in the slums of Lima, using her drawing skills in her teaching and catechetical work.
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It is not correct to think we must live like this, so that we are never in need of pardon. We must accept our frailty but keep on going, not giving up but moving forward and becoming converted ever anew through the sacrament of Reconciliation for a new start, and thus grow and mature in the Lord by our communion with him. Pope Benedict XVI February 17, 2007
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The Parable of the Prodigal Son (Luke Chapter 15:11-32) (a.k.a. The Parable of the Two Sons)
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man had two sons, and the But his father ordered his servants, younger son said to his father, “Quickly bring the fi nest robe and put “Father, give me the share of your it on him; put a ring on his fi nger and 3 estate that should come to me.” So0the sandals on his feet. Take the fatt ened 1 2 father divided the property between calf and slaughter it. Then let us cel2 1 them. Aft er a few days, the younger ebrate with a feast, because this son son collected all his belongings and of mine was dead, and has come to set off to a distant country where he life again; he was lost, and has been squandered his inheritance on a life of found.” Then the celebrati on began. dissipati on. When he had freely spent everything, a severe famine struck that Now the older son had been out in country, and he found himself in dire the fi eld and, on his way back, as he need. So he hired himself out to one of neared the house, he heard the sound the local citi zens who sent him to his of music and dancing. He called one farm to tend the swine. And he longed of the servants and asked what this to eat his fi ll of the pods on which the might mean. I The servant said to him, P swine fed, but nobody gave him any. MILLI N C O Coming to his senses he thought, “How O many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, ‘Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers.’” So he got up and went back to his father.
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While he was sti ll a long way off , his father caught sight of him, and was fi lled with compassion. He ran to his son, embraced him and kissed him. His son said to him, “Father, I have sinned against heaven and against you; I no longer deserve to be called your son.” 14 +e612ei_print.indd 18
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“Your brother has returned and your father has slaughtered the fatt ened calf because he has him back safe and sound.” He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, “Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young 13 goat to feast on with my friends. - 20But
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when your son returns who swallowed up your property with prosti tutes, for him you slaughter the fatt ened calf.” He said to him, “My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.”’
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Pope Benedict XVI’s Reflection on ‘The Parable of the Prodigal Son’
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he Parable of the ‘Prodigal Son’ (Lk In these stages we can also identify 15:11-32) constitutes one of the moments along man’s journey in his peaks of spirituality and literature of relationship with God. There can be a all time. Indeed, what would our culture, phase that resembles childhood: reliart and more generally our civilization be gion prompted by need, by dependence. without this revelation of a God the Father As man grows up and becomes emanciso full of mercy? It never fails to move us and every time we hear or read it, it can I P suggest to us ever new meanings. Above Mspeakall, this Gospel text has the power of ILLIO N C O ing to us of God, of enabling us to know his Face and, better still, his Heart. After Jesus has told us of the merciful Father, things are no longer as they were before. We now know God; he is our Father who out of love created us to be free and endowed us with a conscience, who suffers when we get lost and rejoices when we return. For this reason, our relationship with him is built up through events, just as it happens for every child with his parents: at first he depends on them, then he asserts his autonomy; and, in the end if he develops well he reaches a mature relationship based on gratitude and authentic love.
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In this parable the sons behave in opposite ways: the younger son leaves home and sinks ever lower whereas the elder son stays at home, but he too has an immature relationship with the Father.M In fact,
Only by experiencing forgiveness, by recognising one is loved with a freely given love, a love greater than our wretchedness but also greater than our own merit do we at last enter into a truly ďŹ lial and free relationship with God.
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when his brother comes back, the elder brother does not rejoice like the Father; on the contrary he becomes angry and refuses to enter the house. The two sons represent two immature ways of relating to God: rebellion and childish obedience. Both these forms are surmounted through the experience of mercy.
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pated, he wants to liberate himself from this submission and become free and adult, able to organize himself and make his own decisions, even thinking he can do without God. Precisely this stage is delicate and can lead to atheism, yet even 3 this frequently conceals the need20 to1discover God’s true Face. Fortunately for us, 12 God never fails in his faithfulness and even if we distance ourselves and get lost he continues to follow us with his love, forgiving our errors and speaking to our conscience from within in order to call us back to him.
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God esteems repentance so highly that the slightest repentance in the world, as long as it is genuine, causes him to forget any kind of sin, so that even the devils would have all their sins forgiven, if only they could have remorse. St Francis De Sales (1567-1622)
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aint osephine akhita (1869-1947)
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A Dish of White Flour, A Dish of Salt and a Razor ‘A woman skilled in the cruel art (tattooing) came to the general’s house…our mistress stood I behind us, whip in hand. P The woman had a dish of white fl our, a dish CO I L L I OofNsalt and a razor…When she made her patt erns; the woman took the razor and made incisions along the lines. Flour and salt were poured into each of the wounds, so that they healed in a permanent seal of ownership. My face was spared, but 6 patterns were designed on my breasts, and 60 more on my belly and arms. I thought I would die, especially when salt was poured into the wounds…it was by a miracle of God I didn’t die. He had desti ned me for bett er things.’ Bakhita was only 13 years old when she was ‘branded.’
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The ‘Fortunate One’ Kidnapped he little girl, born in 1869 in what 13 is now southern Sudan, East 20Africa, happened to walk outside 2 the village boundaries, where she lived1and was kidnapped by slave traders. The trade in black slaves had been done away with, for the most part by African law in 1875. Nevertheless, there were those who continued in to kidnap and enslave the most vulnerable. The experience of being kidnapped was so horrifying and traumatic that the little six-year old girl forgot her name. ‘Bakhita’ was the name given the little girl by her captures. In Arabic, the name ‘Bakhita’ means ‘fortunate one.’ It would be Mmany
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years before this little girl, now enslaved, would feel as if she were indeed ‘fortunate’ as she would come to know the love and compassion of her heavenly Father. Bakhita was sold from one owner to another in the markets of El Obeid and Khartoum. She would experience untold sufferings and humiliations, both physical and moral at the hands of her mostly Muslim owners. One of her owners was a general in the Turkish army, who had her ‘branded’ like his other slaves. Bakhita would later describe some of her miseries during her time as a slave, including what took place at her ‘branding.’
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ti ngly made a mistake that incensed the master’s son. He became furious, snatched me violently from my hiding place, and began to strike me ferociously with the lash and his feet. Finally he left me half dead, completely unconscious. Some slaves carried me away and laid me on a straw mat, where I remained for over a month.’
advantage revolved around the possibility of finding her family. Yet, she was most desirous of baptism and had forged a loving relationship with the Canossian Sisters and moving would surely end their relationship. During this time of turmoil, her status as a slave also came up before an Italian tribunal. A judge from the tribunal, having studied the case carefully, decided that since a law forbidding slavery had been enacted in the Sudan, prior to her birth, legally, Bakhita should never have been a slave.
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Life in Italy During the early years of her life, this young pagan girl demonstrated a natural goodness and gentility that protected her virtue. Although she was among the most 13 20what voiceless of slaves, she possessed some referred to as a ‘naturally Christi an’ Freedom and Peace 12 soul. The family that now owned Bakhita Bakhita finally made a decision to moved to Venice, Italy and placed her as remain in Italy where she was eventually ‘nanny’ over their little daughter. They baptised a Catholic and left everything enrolled their daughter into the catechism else in the hands of God. The Canosclasses offered by the Canossian Sisters. sian Sisters, whom Bakhita had grown As ‘nanny,’ Bakhita would accompany the to love, helped her with her studies and little girl to each catechism class. Bakhita, on January 9, 1890, she was baptised the pagan slave from the Sudan encoun- ‘Giuseppina’ (Josephine). Because of her tered Catholicism for the first time. She love for the Sisters, it only seemed logiwas deeply moved by the teachings as cal that she sought admission into their I well as by the nuns providing the instruc- order. SheP was received as a postulant O M I L LaI inN1893 tion. Her owners allowed her to become O C and then later as a novice of catechumen. the Canossian Sisters. On December 8, 1896, at the age of twenty-seven, JoseAs if Bakhita had not endured enough phine took her final vows as a member in her young life already, a new crisis of the Canossian Sisters. Sister Josephine began to emerge. Her owners decided would later say of her captures, ‘If I were to return to the Sudan. Bakhita found to meet the slave-traders who kidnapped herself in a very difficult position. If she me and even those who tortured me, I returned to the Sudan with her master would kneel and kiss their hands, for if and mistress, she would be guaran- that did not happen, I would not be a teed some sort of economic stability as Christi an and a Religious today.’ • the nanny of their daughter. The other
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aint aria oretti (1890-1902)
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A Difficult Life Became Even Harder I L L I O N Not long after the Goretti’s moved to Nettuno, Maria’s father, Luigi contracted malaria and died, leaving his wife practically penniless and alone to care for their six children. The death of her father caused great pain and sorrow for the young Maria. Any hope Maria had of furthering her education was now ended as she was needed to help her mother work the farm and care for her younger siblings. Through it all, Maria strived to remain as cheerful and as helpful as possible. One A LOOK IN THE +e612ei_print.indd 23
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When Maria was not quite twelve years of age, she was already a strikingly beautiful young girl. Alessandro Serenelli, the son of the other tenant was twenty years of age and had made it a habit of reading impure stories, which would have certainly been considered pornographic. Twice he made advances of a sexual nature towards Maria, yet she was able to remove herself from Alessandro and his unwanted overtures. Maria kept quiet about what Alessandro was up to, as he had threatened to kill her. On July 5, 1902, Maria was alone, ironically mending one of Alessan-
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Early Life of Maria Goretti aria Goretti was born on October 16, 1890, at Corinaldo in the province of Ancona, Italy to Luigi and Assunta Goretti. Maria was the second eldest of six children. Her family was0very 13 2 poor, yet prayerful and filled with hope. As 12 in search the family moved around always of a better living, Maria was not able to attend school on a consistent basis. When Maria was ten years old her family moved to a farm not far from Nettuno, a seaside town thirty miles west of Rome. The Goretti family moved into a barn converted into two smaller apartments; Giovanni Serenelli and his teenage son, Alessandro were the other tenants, with whom the Goretti’s shared living quarters.
bright moment for Maria during this difficult period was her reception of her First Holy Communion in 1901. Maria loved the instructions she and the other children of her parish received from the parish priest as she longed to receive Jesus in the Holy Eucharist.
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dro’s shirts when he stormed up the stairs to the Goretti dwelling, ordering Maria to a bedroom. Maria refused to go with him, at which time, Alessandro grabbed hold of her and forced her into a room, slammed the door shut and attempted to rape her. Maria pleaded with Alessandro; ‘No, No, 13 No, don’t touch me, Alessandro! It’s2a0sin! You will go to hell for this!’ At this 2 rejection, Alessandro in a rage began 1striking her small body with a large knife, stabbing her fourteen times. Maria cried out that she was being killed, while Alessandro drove the knife one last time into her back and then ran away.
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last remaining twenty-four hours were extremely painful for Maria, yet through it all, she seemed more concerned for the welfare of her mother. Maria also made it very clear that she forgave Alessandro for his crimes. She was able to receive Jesus, whom she loved in the Eucharist one last time before slipping into eternity.
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Arrest of Alessandro Alessandro was eventually arrested and sentenced to thirty years of hard labour for the crimes of attempted rape and murder. For the first few years of his sentence, Alessandro remained unrepentant and was generally a trouble maker. He had also lost Death of Maria his appetite and became a nervous wreck, After the bloody body of Maria had almost on the brink of despair. All of that been found, a horse drawn ambulance changed in almost an instant in 1910. One I had a vision of Maria, in was called upon and carried Maria to the night, Alessandro P hospital, where it was determinedMthat which C sheOpresented him with fourteen lilILLIO little could be done to save her life. Her iesN (one for each time that he had stabbed her) and told him that she had forgiven him and prayed that God would have mercy on him as well. Alessandro immediately repented his sins and literally overnight, became a model prisoner. Not long after his change of heart, Alessandro was able to meet the bishop of Noto explaining the vision to him, at which the bishop assured him of God’s desire to forgive him. Later, Alessandro wrote a letter to the bishop, in which he wrote; ‘I regret doubly the evil I have done, because I realise that I have taken the life of a poor, innocent girl. Up to the last moment she wanted to protect her honour, sacrifi cing herself rather than give in to my wishes. I detest the evil that I have done. And I ask God’s forgiveness and that
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tery and spent the remainder of his life as a Third Order Penitent, living a simple, prayerful life.
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A Free Alessandro 1 After serving nearly twenty-seven years of his thirty year sentence, Alessandro was freed early for good behaviour. He was forty-seven years old. The first thing he did was visit Maria’s mother, Assunta on Christmas Eve of 1936 to seek her forgiveness for what he had done to her daughter. Assunta did indeed forgive her daughter’s assailant and together, they attended Midnight Mass at the church where Maria was buried. Alessandro entered a Franciscan monas-
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of the poor, desolate family for the great wrong I committ ed. I hope that I too, like so many others in this world, may obtain pardon.’ 13
Canonisation of Maria Goretti The life story and memory of Maria Goretti had spread quickly and her cause for canonisation began in earnest. On April 27, 1947, Pope Pius XII beatified Maria Goretti in Rome. Her eighty-two year old mother, Assunta was present, along with two of Maria’s sisters and a brother. Three years later, on June 24, 1950, Pope Pius XII canonised Maria Goretti a saint in one of the largest gatherings in the history of Saint Peter’s Square. Once again, Maria’s eighty-five year old mother was present at the canonisation and is the only mother known to be present for a child’s canonisation. It has been held that Maria’s assailant, Alessandro was also present at the canonisation. Although he was still alive, he was in fact, not in attendance, still residing at the Franciscan monastery. Alessandro Serenelli died on May 6, 1970 P Ieighty-nine. at the ageOof
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I H S Testimony of AlessandroPSerenelli, E A K S T.O.S. TO
’m nearly eighty years old. I’m about to depart. Looking back at my past, I can see that in my early youth, I chose a bad path which led me to ruin myself. My behaviour was infl uenced by print, mass-media and bad examples which are followed by the majority of young people without even thinking. And I did the same. I was not worried. There were a lot of generous and devoted people who surrounded A LOOK IN THE +e612ei_print.indd 25
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me, but I paid no att enti on to them because a violent force blinded me and pushed me toward a wrong way of life. When I was twenty years old, I committed a crime of passion. Now that memory represents something horrible for me. Maria Goretti , now a Saint, was my good Angel, sent to me through Providence to guide and save me. I sti ll have impressed 21 08/08/2012 15:22
upon my heart her words of rebuke and pardon. She prayed for me, she interceded for her murderer. Thirty years of prison followed. If I had been of age, I would have spent all my life in prison. I accepted to be condemned because it was my own fault. Little Maria was really my light, my protectress; with her help, I behaved well during the twenty-seven years of prison and tried to live honestly when I was again accepted among the members of society. The Brothers of Saint Francis, Capuchins from Marche, welcomed me with angelic charity into their monastery as a brother, not a servant. I’ve been living with their
community for twenty-four years, and now I am serenely waiting to witness the vision of God, to hug my loved ones again, and to be next to my Guardian Angel and her dear mother, Assunta. I hope this letter can teach others the happy lesson of avoiding evil and of always following the right path, like little children. I feel that religion with its precepts is not something we can live without, but rather it is the real comfort, the real strength in life and the only safe way in every circumstance, even the most painful ones in life.’ •
I would prefer even the worst possible Christian world to the best pagan world, because in a Christian world there is room for those for whom no pagan world ever made room: cripples and sick people, the old and the weak. And there was more for those who seemed useless to the pagan and the godless world. Heinrich Boll (1917-1985, German writer)
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The Sacrament of Forgiveness and Reconciliation3 - Frequently Asked Questions Why did Christ give us the sacrament of Forgiveness and the Anointing of the Sick? hrist’s love is shown in the fact that he seeks the last and heals the sick. That is why he gave us the Sacraments of healing and restoration, in which we are freed from sin and strengthened in our physical and spiritual weakness.
Who instituted the sacrament of Forgiveness? esus himself instituted the sacrament of Penance when he showed himself to his apostles on Easter day and commanded them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained’ (Jn 20:22a-23).
Who can forgive sins? od alone can forgive sins. Jesus could say ‘Your sins are forgiven’ (Mk 2:5) only because he is the Son of God. And Priests can forgive sins in Jesus’ place only because Jesus has given them that authority.
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What other names are there for the sacrament of Forgiveness, of Reconciliation? he sacrament of Forgiveness is0also 2 1of3 called the Sacrament of Penance, Conversion, or of Confession. 12
Jesus himself forgave the sins of many individuals; it was more important to him than working miracles. He regarded this as the great sign of the dawning of the kingdom of God, in which all wounds are healed and all tears are wiped away. Jesus forgave sins in the power of the Holy Spirit, and he handed that power on to his Apostles. We fall into the arms of our heavenly Father when we go to a Priest and confess.
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Many people say, ‘I can go directly to God; why do I need a priest?’ God, though, wants it otherwise. We rationalize I our sins away and P like to O sweep things under the rug. M I L L I That C Nowhere did Jesus express more beauis why God wants us to tell our N O ti fully what happens in the sacrament sins and to acknowledge them in a of Penance than in the parable of the personal encounter. Therefore, the Prodigal Son: We go astray, we are following words from the Gospel lost and can no longer cope. Yet our are true of priests: ‘If you forgive Father waits for us with great, indeed, the sins of any, they are forgiven; if infi nite longing; he forgives us when you retain the sins of any, they are we come back; he takes us in again, retained’ (Jn 20:23). forgives our sins.
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repentance impels us to go into the light in which we will be completely healed. What is penance? enance is making restitution or satisfaction for a wrong that has been committed. Penance must not take place exclusively in my head; I must express it in acts of charity and in solidarity with others. One does penance also by praying, fasting, and supporting the poor spiritually and materially.
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Penance is oft en misunderstood. It has nothing to do with low selfesteem or scrupulosity. Penance is not brooding over what a bad person I am. Penance frees and encourages us to make a new start.
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What prepares a person for repentance? he insight into one’s personal guilt produces a longing to better oneself; this is called contrition. We arrive at contrition when we see the contradiction between God’s love and our sin. Then we are full of sorrow for our sins; we resolve to change our life and place all our hope in God’s help.
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What must I bring to a confession? ssential elements of every confession are an examination of conscience, contrition, a purpose of amendment, I confession, and penance.
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O on of conscience should M I L L I The examinati S The reality of sin is oft D en repressed. I ON C H Some people even think that S guilt feeldone thoroughly, but it can never P E A K Sbe T O ve. No one can be absolved ings should be dealt with in a merely be exhausti psychological way. But genuine guilt feelings are important. It is like driving an automobile: When the speedometer indicates that the speed limit has been exceeded, the speedometer is not responsible, but the driver is. The closer we come to God, who is all light, the clearer our dark sides come to light also. Yet God is not a light that burns but, rather, a light that heals. That is why
from his sin without real contriti on, merely on the basis of ‘lip-service’. Equally indispensable is the purpose of amendment, the resoluti on not to commit that sin again in the future. The sinner absolutely must declare the sin again in the future. The sinner absolutely must declare the sin to the confessor and, thus, confess to
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it. The fi nal essenti al element of confession is the atonement or penance that the confessor imposes on the sinner to make resti tuti on for the harm done. What sins must be confessed? nder normal circumstances, all serious sins that one remembers after making a thorough examination of conscience and that have not yet been confessed can be forgiven only in individual sacramental confession.
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advises the faithful to do this at least one a year. At any rate one must go to confession before receiving Holy Communion if one has committed a serious sin. By ‘the age of reason’, the Church means the age at which one has arrived at the use of reason and has learned to disti nguish between good and bad.
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not committed any serious sins? 2 0 13 Of course there will be reluctance onfession is a great gift of healing 2 before making a confession.1Overcomthat brings about closer union with ing it is the fi rst step toward interior the Lord, even if, strictly speaking, healing. Oft en it helps to think that you do not have to go to confession. even the Pope has to have the courage to confess his failings and weaknesses In Taize, at Catholic conferences, to another priest – and thereby to at World Youth Day celebrations God. Only in life-or-death emergen– everywhere, you see young peocies (for instance, during an airstrike in ple being reconciled with God. warti me or on other occasions when Christians who take seriously their a group of people are in danger of decision to follow Jesus seek the death) can a priest administer ‘general joy that comes I from a radical new P absoluti on’ to a group of people withbeginning with God. Even the saints O M C out the personal confession of sins I L L I Owent N to confession regularly, if posbeforehand. However, aft erwards, sible. They needed it in order to one must confess serious sins beforegrow in humility and charity, so as hand. However, aft erwards, one must to allow themselves to be touched confess serious sins in a personal conby God’s healing light even in the fessions at the fi rst opportunity. inmost recesses of their souls.
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When is a Catholic obliged to confess his serious sins? How often should one go to confession? pon reaching the age of reason, a Catholic is obliged to confess his serious sins. The Church urgently A LOOK IN THE +e612ei_print.indd 29
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confi de in him with great peace of mind, because his only job at that moment is to be enti rely ‘the ear of God’.
May a priest later repeat something he has learned in confession? o. Under no circumstances. The secrecy of the confessional is absolute. Any priest who would tell another person something he had learned in the confessional would be excommunicated. Even to the police, the priest cannot say or suggest anything. 13
What are the positive effects of confession? onfession reconciles the sinner with God and the Church.
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3 YOUCAT - ‘Youth Cathechism of the Catholic Church’, Ignatius Press, San Francisco, 2011.
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There is hardly anything that1 priests take more seriously than the seal of the confessional. There are priests who have suff ered torture for it and have gone to their deaths. Therefore, you can speak candidly and unreservedly to a priest and
The second aft er absoluti on is like a shower aft er playing sports, like the fresh air aft er a summer storm, like waking up on a sunlit summer morning, like the weightlessness of a diver….. Every thing is contained in the word ‘reconciliati on’ (from a Lati n verb meaning ‘to bring back together, to restore’): we are at peace with God again. •
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tent really takes place. The Bishop, is the first place, is appointed to do that and, then, his helpers, the ordained Priests.
MILLI N Some saints described themselves O as terrible criminals because they saw God, they saw themselves - and they saw the difference
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Blessed Teresa of Calcutta (1910-1997)
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How to Go to Confession by Fr. William Saunders4 person should always begin with a good examination of conscience. We need to hold up our lives to the pattern of life God has revealed for us to live. For instance, we take time to reflect on the Ten Commandments, the Beatitudes, the precepts of the Church and the virtues of prudence, fortitude, temperance and justice.
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The examination of conscience is like step201of3 ping back and looking at the picture 2 one’s life in comparison to the1masterpiece of life revealed by God. Remember when we were children, we used to trace pictures. Tracing helped us learn to draw. We would take a piece of plain paper, hold it over the original picture and then put it up to the window. The light would enable us to trace the original picture onto our blank
However, when we have gone out of kilter or gone out of bounds with God’s masterpiece, we have sinned. We must distinguish the venial sins — those lighter sins which weaken our relationship with the Lord — from the mortal sins — those sins which I sever our relationship with the Lord and P O M I L L I ‘kill’Nthe C presence of sanctifying grace in O our souls. Here we remember the words of Jesus, ‘Everyone who practices evil hates the light; he does not come near it for fear his deeds will be exposed. But he who acts in truth comes into the light, to make clear that his deeds are done in God’ (Jn 3:20-21).
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In a similar way, as we live our lives, we are tracing them in accord with God’s pattern of life. In examining our consciences, we step back and honestly assess how well we fit God’s pattern and have stayed within His boundaries. At this time, we reflect on the progress we have made since our last confession in dealing with weaknesses, faults, temptations and past sins. Hopefully, we see improvement in our spiritual well-being.
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sheet of paper. Periodically, we had to stop and step back to see if our paper had slipped and was out of kilter with the original or if we had deviated from the lines.
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of all because our sins offend God whom we should love above all things. The love for God moves us to repent of sin and seek reconciliation.
Remember also that we confess to the priest for three reasons: First, the priest has the authority of the Apostles by virtue of his ordination. On the night of the resurrection, Jesus said, ‘Receive the Holy Spirit. If you forgive men’s sins, they are forgiven them; if you hold them bound, they are held bound’ (Jn 20:22-23). The priest is the minister of the sacrament actI of Christ. ing in the P person
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We then confess our sins. When we enter the confessional in most churches, we have the option of remaining anonymous or facing the priest. Whichever option a person chooses, always remember that whatever is said during the confession is held in secret by the priest.
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All of the great saints regularly examined their consciences and made frequent use of the Sacrament of Penance. (Blessed Pope John Paul II confessed his sins weekly, as did Blessed Mother Teresa.) One must ask, ‘Why? What sins did these saints pos013so sibly commit?’ They loved the- 2 Lord much that even the slightest 12omission or commission moves them to confession. They do not want even the slightest sin to separate them from the love of God. For love of God, we too are sorry for our sins.
Sorrow for sin moves us to have a firm amendment not to sin again. We probably will sin again, but we try not to do so. We do not plan on leaving the confessional and committing the same sins again.
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physically sick, we see a priest when our souls are sick and need healing. Third, the priest represents the Church and the people we have sinned against. In the early days of the Church, people publicly confessed sin at the beginning of Mass and were absolved. Much to our relief, for centuries now we have had private confession.
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We proceed by making the sign of the Cross and saying: ‘Bless me father for I have sinned.’
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This formula emphasizes our merciful Heavenly Father, the saving mystery of our Lord’s passion, death, and resurrection, and the healing ministry of the Holy Spirit through P I the Church.
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We need to give some quantification — missing Mass once is different from several times, which is different from all the time.
to Himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins, in the name of the Father, and of the Son, and of the Holy Spirit.’
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Finally, the priest imparts absolution. Ponder the beautiful words:
‘God the Father of mercies, H T I through the death and resurrection A FF of His Son, has reconciled the world
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We should then state when we made our last confession: ‘It has been (so long) since my last confession.’ We then confess our sins. We must be specific. Sometimes people say, ‘I broke the sixth commandment,’ which covers everything from a lustful thought to rape and 13 adultery. We do not need to provide 20the full-blown story, just the basics 12to enable the priest to help.
and I firmly resolve by Thy Holy grace never more to offend Thee and to amend my life, Amen’
With this information, the priestMmay ILLIO N C O counsel us. He also assigns a penance for The priest then dismisses penitent. Many the healing of the hurt caused by sin and priests do so by simply saying , ‘May God the strengthening of our souls against bless you.’ We then leave the confessional future temptation. to do the assigned penance.
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He then asks us to say an act of contrition, which is generally the traditional prayer: ‘O my God, I am heartily sorry for having offended Thee and I detest my sins above every other evil because they offend Thee, who in Thy infinite goodness art so deserving of all my love A LOOK IN THE +e612ei_print.indd 33
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The sacrament of penance is a beautiful sacrament through which we are reconciled to God, reconciled to ourselves and reconciled to our neighbours. • 4 Adapted from CatholicExchange.com Posted on 21 July 2006. At time of writing Fr. Saunders was pastor of Our Lady of Hope Parish in Potomac Falls and a professor of catechetics and theology at Notre Dame Graduate School in Alexandria, Virginia, USA.
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How to Examine One’s Conscience by Rev. Joseph A. Fischer5 ne should perform a brief examination every night and undertake a more thorough examination before confessing your sins to the priest • by reflecting upon The Two Great Commandments which contain the whole law of God. • by considering in the light of The Ten Commandments what we have done / not done and • by being acutely aware of The Seven Deadly Sins which so easily become over-looked habits. The Two Great Commandments that contain the whole law of God are: I. Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength;
II. Thou shalt love thy neighbour as thyself.
The Ten
Commandments
I. I am the Lord your God: you shall
not have strange gods before me.
II. You shall not take the name of the Lord your God in vain. III.
Remember to keep holy the Sabbath Day.
IV. Honour your father and mother. V. You shall not kill. VI. You shall not commit adultery. VII. You shall not steal. VIII. You shall not bear false witness against your neighbour.
IX.
You shall not covet your neighbour’s wife.
X. You shall not covet your neighbour’s goods.
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VIII. Did I tell lies? Have I been guilty of …rash judgment (believing something harmful to another’s character without sufficient reason)? …detraction (making known the hidden faults of another without due reason)? …calumny (by lying, I injuring thePgood name of another)?
III. Did I miss Mass on Sunday or aMHoly ILLIO N
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Day of Obligation? Have I done unnecessary servile work or been responsible for others doing it on these days?
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IV. Have I been obedient to my parents and lawful superiors? Have I deceived them? Have I shown respect toward aged and /or ailing parents? As a parent, have I been providing good example in and outside the home? V. Have I been guilty of fighting, anger,
hatred, revenge, or drunkenness? Did I refuse to speak to others? Did I refuse to forgive them? Did I use provocative and offensive language?
VI/IX. Did I take pleasure in impure
thoughts or desires? Did I commit an impure act? Did I encourage others to commit sins of impurity? A LOOK IN THE
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II. Have I used the name of God or the saints with irreverence? Have I sworn (which means calling upon God to witness the truth of what I say) without a good reason, or falsely? Have I cursed (the calling down of some evil on a person, place, or thing)? Blasphemed (used insulting language to express contempt for God), the saints, or holy things?
I been unjust in buying or selling? Have I … damaged the property of others? …accepted or kept stolen goods? …paid my just debts as soon as possible? Has my daily work merited its pay cheque?
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VII/X. Have I stolen anything?
If so, of what value, and did I H T I A F F return the stolen goods? Have
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Probing questions arising from The Ten Commandments I. Have I doubted in matters of faith? … murmured against God because of adver2013I sity? …despaired of His mercy?- Have neglected my morning / evening 12 prayers?
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The Seven Deadly Sins Pride: Do I have an excessive appreciation of my own worth? Avarice or Greed: Do I have an immoderate desire for earthly goods? Lust: Do I hanker after impure pleasures? Anger: Do I have an inordinate desire to ‘get my own back’? Gluttony: Am I unrestrained in my consumption of food and drink? Envy: Do I begrudge the good fortune of my neighbour? Sloth: Am I careless in practicing virtue?
5 Adapted from Our Christian Home by Rev. Joseph A. Fischer, Seraphic Press, Milwaukee, Wisconsin, 1954.
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Aid to the Church in Need helping the Church heal the world.
“God is so near that he could not be closer” Pope Benedict XVI
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And only where God is seen does life truly begin. Only when we meet the living God in Christ do we know what life is. We are not some casual and meaningless product of evolution. Each of us is the result of a thought of God. Each of us is willed, each of us is loved, each of us is necessary. There is nothing more beautiful than to be surprised by the Gospel, by the encounter with Christ. There is nothing more beautiful than to know Him and to speak to others of our friendship with Him.
Need, Love and Thanks – Your Letters Remembrance at Holy Mass You are doing such necessary and wonderful work. May God give you the grace and strength to keep going, and may He keep the old devil away from putti ng obstacles in your path. You are all in my prayers and every ti me I am at Mass, I place everyone, there, in the Chalice of the Precious Blood. The Saints believed that one drop of Our Lord’s Precious Blood is enough to save the world, from the beginning to the end of ti me. May we live this truth fully. Please keep us in your prayers also. A benefactress in Australia Baking biscuits for Haiti Enclosed is 223 Euros 20 cents; it was raised by the Confi rmati on candidates in our parish. One evening they baked biscuits at our parish centre and sold them on the Christmas market. They put up posters explaining the reason: to raise money for the Haiti an people so that they can rebuild their churches that were destroyed in the earthquake of January 2010. A group of confirmation candidates in France A great aid to teaching Many thanks for the wonderful Child’s Bible and painti ng book. I am a school religious educati on teacher. Now I have to order more copies, since there are not enough to go round. Both books have been a great help to me in my teaching, and my pupils were absolutely delighted to have their own litt le Bible – and on top of that a painti ng book to go with it. A schoolteacher in Germany
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Thank you from Aid to the Church in Need Each year thanks to the • Donations • Legacies and • Mass offerings of its benefactors in Ireland and around the world ACN is able to • Provide sustenance and the means of survival for approx. 20,000 priests • Support approx. 18,000 seminarians and religious and • Distribute approx. 1.5 million catechetical books for children in over 170 languages. Heartfelt thanks for all your prayers and support provided to Christ’s Suffering and Persecuted Church.
Worldwide over 50 million Children’s Bibles have been distributed in more than 170 languages.
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Bhatti, Pakistan’s Minorities Minister, Shahbaz Bhatti was assassinated in 2011.
FAITH OF- 2013 12
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Shahbaz knew himself to be in danger and recorded a video to be released in the event of his murder. He said:
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A Roman Catholic, he had received death threats since 2009 but these increased following his outspoken support for AsIa AsIa Bibi Bibi, a Christian woman sentenced to death under Pakistan’s Blasphemy Laws.
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‘I believe in Jesus Christ who has given his own life for us, and I am ready to die for a cause. I’m living for my community... and I will die to defend their rights.’
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A destroyed church in Pakistan.
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Shahbaz Bhatti, 1968 - 2011.
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helping the Church heal the world. 151 St. Mobhi Road, Dublin 9. TEL 01 837 7516 EMAIL info@acnirl.org
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www.acn-intl.org www.acnuk.org www.wheregodweeps.org www.godspeakstohischildren.org
• • • • • • • 12
Aid to the Church in Need
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