This site gives information about the first widely known apparition of the Mother of God in Europe, Our Lady of Siluva. Called the Lourdes of Lithuania, Siluva is one of the most famous places of veneration of the Blessed Virgin Mary. The site itself is attractively laid out and offers an overview of the devotion and the churches of Siluva.


From Catholic Culture.

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St. Gianna Beretta Molla

The Church celebrates the feast of St. Gianna Beretta Molla on April 28th.

Saint Gianna Beretta Molla was born in Magenta (Milan), Italy, on 4 October 1922, the 10th of 13 children. Already as a young girl she willingly accepted the gift of faith and the clearly Christian education that she received from her excellent parents. As a result, she experienced life as a marvelous gift from God, had a strong faith in Providence and was convinced of the necessity and effectiveness of prayer.


She diligently dedicated herself to studies during the years of her secondary and university education, while, at the same time, applying her faith in generous apostolic service among the elderly and needy as a member of the St. Vincent de Paul Society. After earning degrees in medicine and surgery from the University of Pavia in 1949, she opened a medical clinic in Mesero (near Magenta) in 1950. She specialized in pediatrics at the University of Milan in 1952 and thereafter gave special attention to mothers, babies, the elderly and the poor.

While working in the field of medicine—which she considered a "mission" and practiced as such—she increased her generous service to Catholic Action, especially among the "very young" and, at the same time, expressed her joie de vivre and love of creation through skiing and mountaineering. Through her prayers and those of others, she reflected on her vocation, which she also considered a gift from God. Having chosen the vocation of marriage, she embraced it with complete enthusiasm and wholly dedicated herself "to forming a truly Christian family."

She became engaged to Pietro Molla and was radiant with joy and happiness during the time of their engagement, for which she thanked and praised the Lord. They were married on 24 September 1955 in St. Martin's Basilica in Magenta, and she became a happy wife. In November 1956, to her great joy, she became the mother of Pierluigi; in December 1957 of Mariolina; in July 1959 of Laura. With simplicity and equilibrium she harmonized the demands of mother, wife, doctor and her passion for life.

In September 1961, towards the end of the second month of pregnancy, she was touched by suffering and the mystery of pain; she had developed a fibroma in her uterus. Before the required surgical operation, and conscious of the risk that her continued pregnancy brought, she pleaded with the surgeon to save the life of the child she was carrying, and entrusted herself to prayer and Providence. The life was saved, for which she thanked the Lord. She spent the seven months remaining until the birth of the child in incomparable strength of spirit and unrelenting dedication to her tasks as mother and doctor. She worried that the baby in her womb might be born in pain, and she asked God to prevent that.

A few days before the child was due, although trusting as always in Providence, she was ready to give her life in order to save that of her child: "If you must decide between me and the child, do not hesitate: choose the child—I insist on it. Save the baby." On the morning of 21 April 1962 Gianna Emanuela was born. Despite all efforts and treatments to save both of them, on the morning of 28 April, amid unspeakable pain and after repeated exclamations of "Jesus, I love you. Jesus, I love you," the mother died. She was 39 years old. Her funeral was an occasion of profound grief, faith and prayer. The body of the new blessed lies in the cemetery of Mesero (4 km. from Magenta).

Gianna was beatified by Pope John Paul II on April 24, 1994, and officially canonized as a saint on May 16, 2004. Gianna's husband Pietro and their last child, Gianna, were present at the canonization ceremony.

St. Gianna is a patron saint for mothers, physicians, and unborn children.

From EWTN

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"Him Only Shall You Serve": Adoration, Prayer, and Sacrifice

The Catechism makes clear that the virtue of religion enables us to serve the Lord and Him only through acts that demonstrate and strengthen the virtue of religion. In this excerpt, the acts of adoration, prayer, and sacrifice are discussed.

2095   The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus charity leads us to render to God what we as creatures owe him in all justice. the virtue of religion disposes us to have this attitude.

2096   Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy.

2097   To adore God is to acknowledge, in respect and absolute submission, the "nothingness of the creature" who would not exist but for God. To adore God is to praise and exalt him and to humble oneself, as Mary did in the Magnificat, confessing with gratitude that he has done great things and holy is his name. The worship of the one God sets man free from turning in on himself, from the slavery of sin and the idolatry of the world.

2098   The acts of faith, hope, and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. " (We) ought always to pray and not lose heart."

2099   It is right to offer sacrifice to God as a sign of adoration and gratitude, supplication and communion: "Every action done so as to cling to God in communion of holiness, and thus achieve blessedness, is a true sacrifice."

2100   Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: "The sacrifice acceptable to God is a broken spirit...." The prophets of the Old Covenant often denounced sacrifices that were not from the heart or not coupled with love of neighbor. Jesus recalls the words of the prophet Hosea: "I desire mercy, and not sacrifice." The only perfect sacrifice is the one that Christ offered on the cross as a total offering to the Father's love and for our salvation. By uniting ourselves with his sacrifice we can make our lives a sacrifice to God.

Catechism of the Catholic Church

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St. Catherine of Siena Lecture

Today, Monday, April 26th, at 7:30 p.m. in the St. Thomas Hall at St. Thomas Aquinas parish, Sr. Mary Michael Fox, OP will present the annual St. Catherine of Siena lecture. Her presentation is entitled, "St Catherine of Siena, Beloved Daughter of the Church". A reception in the hall will be held after the lecture. The presentation is open to all in the community.

Sunday's Readings: Acts 13:14, 43-52 Psalm 100:1-3, 5 Revelation 7:9,14-17 John 10:27-30

Here are a couple of commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Shepherd and the Lamb (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Predestination, Free Will, and Grace from The Crossroads Initiative


• Peter's Rehabilitation and Ours from Salt+Light Television

This site features the work of Joao Filipe, a Roman Catholic painter and lay missionary, specializing in sacred art, icons, and Byzantine Mediterranean style. It contains unique Christian art—museum quality artworks in egg tempera and gold leaf on gessoed wood. Mr. Filipe has more then 300 works presented in churches and private collections in Europe, South America and United States.

Although this site doesn't have many resources, we are including it because the work is excellent and art lovers will enjoy viewing the icons and reading about Mr. Filipe's work.

From Catholic Culture.

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St. George

The Church celebrates the feast of St. George on April 23rd.

Born 26 March, 1748 at Amettes in the Diocese of Boulogne, France; died in Rome 16 April, 1783.

St. George is honored in the Catholic Church as one of the most illustrious martyrs of Christ. The Greeks have long distinguished him by the title of The Great Martyr, and keep his festival a holiday of obligation. There stood formerly in Constantinople five or six churches dedicated in his honor, the oldest of which was always said to have been built by Constantine the Great, who seems also to have been the founder of the church of St. George, which stood over his tomb in Palestine. Both these churches were certainly built under the first Christian emperors. In the middle of the sixth age, the Emperor Justinian erected a new church in honor of this saint at Bizanes, in Lesser Armenia: the Emperor Mauritius founded one in Constantinople. It is related in the life of St. Theodorus of Siceon that he served God a long while in a chapel which bore the name of St. George, had a particular devotion to this glorious martyr, and strongly recommended the same to Mauritius when he foretold him the empire. One of the churches of St. George in Constantinople, called Manganes, with a monastery adjoining, gave to the Hellespont the name of the Arm of St. George. To this day is St. George honored as principal patron, or tutelar saint, by several Eastern nations, particularly the Georgians. The Byzantine historians relate several battles to have been gained, and other miracles wrought, through his intercession. From frequent pilgrimages to his church and tomb in Palestine, performed by those who visited the Holy Land, his veneration was much propagated over the West. St. Gregory of Tours mentions him as highly celebrated in France in the sixth century. St. Gregory the Great ordered an old church of St. George, which was fallen to decay, to be repaired. His office is found in the sacramentary of that pope and many others. St. Clotildis, wife of Clovis, the first Christian king of France, erected altars under his name; and the church of Chelles, built by her, was originally dedicated in his honor. The ancient life of Droctovaeus mentions, that certain relics of St. George were placed in the church of St. Vincent, now called St. Germaris, in Paris, when it was first consecrated. Fortunatus of Poitiers wrote an epigram on a church of St. George, in Mentz. The intercession of this saint was implored especially in battles and by warriors, as appears by several instances in the Byzantine history, and he is said to have been himself a great soldier. He is, at this day, the tutelar saint of the republic of Genoa; and was chosen by our ancestors in the same quality under our first Norman kings. The great national council, held at Oxford in 1222, commanded his feast to be kept a holiday of the lesser rank throughout all England. Under his name and ensign was instituted by our victorious king, Edward III, in 1330, the most noble Order of knighthood in Europe, consisting of twenty-five knights besides the sovereign. Its establishment is dated fifty years before the knights of St. Michael were instituted in France by Louis XI; eighty years before the Order of the Golden Fleece, established by Philip the Good, Duke of Burgundy; and one hundred and ninety years before the Order of St. Andrew was set up in Scotland by James V. The emperor Frederic IV instituted, in 1470, an Order of knights in honor of St. George; and an honorable military Order in Venice bears his name.

The extraordinary devotion of all Christendom to this saint is an authentic proof how glorious his triumph and name have always been in the church. All his acts relate that he suffered under Diocletian at Nicomedia. Joseph Assemani shows, from the unanimous consent of all churches, that he was crowned on the 23rd of April. According to the account given us by Metaphrastes, he was born in Cappadocia, of noble Christian parents. After the death of his father he went with his mother into Palestine, she being a native of that country, and having there a considerable estate, which fell to her son George. He was strong and robust in body, and having embraced the profession of a soldier, was made a tribune, or colonel, in the army. By his courage and conduct he was soon preferred to higher stations by the Emperor Diocletian. When that prince waged war against the Christian religion, St. George laid aside the marks of his dignity, threw up his commission and posts, and complained to the emperor himself of his severities and bloody edicts. He was immediately cast into prison, and tried, first by promises, and afterward put to the question and tortured with great cruelty; but nothing could shake his constancy. The next day he was led through the city and beheaded. Some think him to have been the same illustrious young man who tore down the edicts when they were first fixed up at Nicomedia, as Lactantius relates in his book, On the Death of the Persecutors, and Eusebius in his history. The reason why St. George has been regarded as the patron of military men is partly upon the score of his profession, and partly upon the credit of a relation of his appearing to the Christian army in the holy war, before the battle of Antioch. The success of this battle proving fortunate to the Christians, under Godfrey of Bouillon, made the name of St. George more famous in Europe and disposed the military men to implore more particularly his intercession. This devotion was confirmed, as it is said, by an apparition of St. George to our king, Richard I, in his expedition against the Saracens; which vision being declared to the troops, was to them a great encouragement, and they soon after defeated the enemy. St. George is usually painted on horseback and tilting at a dragon under his feet; but this representation is no more than an emblematical figure, purporting that by his faith and Christian fortitude he conquered the devil, called the dragon in the Apocalypse.

Though many dishonor the profession of arms by a licentiousness of manners, yet, to show us that perfect sanctity is attainable in all states, we find the names of more soldiers recorded in the Martyrologies than almost of any other profession. Every true disciple of Christ must be a martyr in the disposition of his heart, as he must be ready to lose all, and to suffer anything, rather than to offend God. Every good Christian is also a martyr, by the patience and courage with which he bears all trials. There is no virtue more necessary, nor of which the exercise ought to be more frequent, than patience. In this mortal life we have continually something to suffer from disappointments in affairs, from the severity of the seasons, from the injustice, caprice, peevishness, jealousy, or antipathy of others; and from ourselves, in pains either of mind or body. Even our own weaknesses and faults are to us subjects of patience. And as we have continually many burdens, both of our own and others, to bear, it is only in patience that we are to possess our souls. This affords us comfort in all our sufferings and maintains our souls in unshaken tranquillity and peace. This is true greatness of mind and the virtue of heroic souls. But, alas! every accident ruffles and disturbs us; and we are insupportable even to ourselves. What comfort should we find, what peace should we enjoy, what treasures of virtue should we heap up, what an harvest of merits should we reap, if we had learned the true spirit of Christian patience! This is the martyrdom and the crown of every faithful disciple of Christ.

From EWTN

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Novena to St. Joseph
Novena Dates: April 22 to 30
Feast Day: May 1

On May 1, the Church celebrates the optional memorial of St. Joseph the Worker.

O St. Joseph whose protection is so great, so strong, so prompt before the Throne of God, I place in you all my interests and desires. O St. Joseph do assist me by your powerful intercession and obtain for me from your Divine Son all spiritual blessings through Jesus Christ, Our Lord; so that having engaged here below your Heavenly power I may offer my thanksgiving and homage to the most loving of Fathers. O St. Joseph, I never weary contemplating you and Jesus asleep in your arms. I dare not approach while He reposes near your heart. Press Him in my name and kiss His fine Head for me, and ask Him to return the kiss when I draw my dying breath. St. Joseph, Patron of departing souls, pray for us. Amen.

O Blessed St. Joseph, faithful guardian and protector of virgins, to whom God entrusted Jesus and Mary, I implore you by the love which did bear them, to preserve me from every defilement of soul and body, that I may always serve them in holiness and purity of love. Amen.

O St. Joseph, foster father of Jesus Christ and true spouse of the Virgin Mary pray for us and for those who will die this day (or night).

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You shall worship the Lord Your God and Him only shall you Serve, Part 4: Charity

The Catechism has an extensive treatment of the Ten Commandments. The first commandment regards our obligation to worship the Lord. Previous installments in this series: Part 1, Part 2, and Part 3.

2093   Faith in God's love encompasses the call and the obligation to respond with sincere love to divine charity. the first commandment enjoins us to love God above everything and all creatures for him and because of him.

2094   One can sin against God's love in various ways:

- indifference neglects or refuses to reflect on divine charity; it fails to consider its prevenient goodness and denies its power.

- ingratitude fails or refuses to acknowledge divine charity and to return him love for love.

- lukewarmness is hesitation or negligence in responding to divine love; it can imply refusal to give oneself over to the prompting of charity.

- acedia or spiritual sloth goes so far as to refuse the joy that comes from God and to be repelled by divine goodness.

- hatred of God comes from pride. It is contrary to love of God, whose goodness it denies, and whom it presumes to curse as the one who forbids sins and inflicts punishments.

Catechism of the Catholic Church

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Novena to St. Catherine of Siena
Novena Dates: April 20 to 28
Feast Day: April 29

O great St. Catherine of Siena, glory of the Dominican Order, who served the sick and suffering in time of plague and brought back the exiled popes from Avignon to Rome, pray for us that we may have some measure of your courage and self sacrifice. Amen

Blessed be the name of God!

Our Father, Hail Mary, and Glory Be

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Sunday's Readings: Acts 5:27-32,40-41 Psalm 30:2,4-6,11-13 Revelation 5:11-14 John 21:1-19

Here are a couple of commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Fire of Love (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Origins of the Papacy from The Crossroads Initiative


• Peter's Rehabilitation and Ours from Salt+Light Television

The Coming Home Network (CHN) exists "to provide fellowship, encouragement and support for Protestant pastors and laymen who are somewhere along the journey or have already been received into the Catholic Church." The site provides general information about CHN and their work along with a few online resources. This organization is doing great work to evangelize the world.

From Catholic Culture.

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St. Benedict Joseph Labre

The Church celebrates the feast of St. Benedict Joseph Labre on April 16th.

Born 26 March, 1748 at Amettes in the Diocese of Boulogne, France; died in Rome 16 April, 1783.

He was the eldest of fifteen children. His parents, Jean-Baptiste Labre and Anne-Barba Grandsire, belonged to the middle class and so were able to give to their numerous offspring considerable opportunities in the way of education. His early training he received in his native village in a school conducted by the vicar of the parish. The account of this period furnished in the life written by his confessor, Marconi, and that contained in the one compiled from the official processes of his beatification are at one in emphasizing the fact that he exhibited a seriousness of thought and demeanor far beyond his years. Even at that tender age he had begun to show a marked predilection for the spirit of mortification, with an aversion for the ordinary childish amusements, and he seems from the very dawning of reason to have had the liveliest horror for even the smallest sin. All this we are told was coexistent with a frank and open demeanor and a fund of cheerfulness which remained unabated to the end of his life.

At the age of twelve his education was taken over by his paternal uncle, François-Joseph Labre, curé of Erin, with whom he then went to live. During the six following years which he spent under his uncle's roof, he made considerable progress in the study of Latin, history, etc. but found himself unable to conquer a constantly growing distaste for any form of knowledge which did not make directly for union with God. A love of solitude, a generous employment of austerities and devotedness to his religious exercises were discernible as distinguishing features of his life at this time and constitute an intelligible prelude to his subsequent career.

At the age of sixteen he resolved to embrace a religious life as a Trappist, but having on the advice of his uncle returned to Amettes to submit his design to his parents for their approval he was unable to win their consent. He therefore resumed his sojourn in the rectory at Erin, redoubling his penances and exercises of piety and in every way striving to make ready for the life of complete self-annihilation to which the voice within his soul seemed to be calling him.

After the heroic death of his uncle during an epidemic in September 1766, Benedict, who had dedicated himself during the scourge to the service of the sick and dying, returned to Amettes in November of the same year. His absorbing thought at this time was still to become a religious at La Trappe, and his parents fearing that further opposition would be resistance to the will of God fell in with his proposal to enter the cloister. It was suggested, how ever, by his maternal uncle, the Abbé Vincent, that application be made to the Carthusians at Val-Sainte-Aldegonde rather than to La Trappe. Benedict's petition at Val-Sainte-Aldegonde was unsuccessful but he was directed to another monastery of the same order at Neuville. There he was told that as he was not yet twenty there was no hurry, and that he must first learn plain-chant and logic. During the next two years he applied twice unsuccessfully to be received at La Trappe and was for six weeks as a postulant with the Carthusians at Neuville, he finally sought and obtained admission to the Cistercian Abbey of Sept-Fonts in November, 1769. After a short stay at Sept-Fonts during which his exactness in religious observance and humility endeared him to the whole community, his health gave way, and it was decided that his vocation lay elsewhere. In accordance with a resolve formed during his convalescence he then set out for Rome. From Chieri in Piedmont he wrote to his parents a letter which proved to be the last they would ever receive from him. In it he informed them of his design to enter some one of the many monasteries in Italy noted for their special rigor of life. A short time, however, after the letter was dispatched he seems to have had an internal illumination which set at rest forever any doubts he might have as to what his method of living was to be. He then understood "that it was God's will that like St. Alexis he should abandon his country, his parents, and whatever is flattering in the world to lead a new sort of life, a life most painful, most penitential, not in a wilderness nor in a cloister, but in the midst of the world, devoutly visiting as a pilgrim the famous places of Christian devotion". He repeatedly submitted this extraordinary inspiration to the judgment of experienced confessors and was told he might safely conform to it. Through the years that followed he never wavered in the conviction that this was the path appointed for him by God. He set forward on his life's journey clad in an old coat, a rosary about his neck, another between his fingers, his arms folded over a crucifix which lay upon his breast. In a small wallet he carried a Testament, a breviary, which it was his wont to recite daily, a copy of the "Imitation of Christ", and some other pious books. Clothing other than that which covered his person he had none. He slept on the ground and for the most part in the open air. For food he was satisfied with a piece of bread or some herbs, frequently taken but once a day, and either provided by charity or gotten from some refuse heap. He never asked for alms and was anxious to give away to the poor whatever he received in excess of his scanty wants. The first seven of the thirteen remaining years of his life were spent in pilgrimages to the more famous shrines of Europe. He visited in this way Loreto, Assisi, Naples, Bari, Fabriano in Italy; Einsiedeln in Switzerland; Compostella in Spain; Parav-le-Monial in France. The last six years he spent in Rome, leaving it only once a year to visit the Holy House of Loreto. His unremitting and ruthless self-denial, his unaffected humility, unhesitating obedience and perfect spirit of union with God in prayer disarmed suspicion not unnaturally aroused as to the genuineness of a Divine call to so extraordinary a way of existence. Literally worn out by his sufferings and austerities, on the 16th of April 1783, he sank down on the steps of the church of Santa Maria dei Monti in Rome and, utterly exhausted, was carried to a neighboring house where he died. His death was followed by a multitude of unequivocal miracles attributed to his intercession. The life written by his confessor, Marconi, an English version of which bears the date of 1785, witnesses to 136 miraculous cures as having been certified to up to 6 July, 1783. So remarkable, indeed, was the character of the evidence for some of the miracles that they are said to have had no inconsiderable part in finally determining the conversion of the celebrated American convert, Father John Thayer, of Boston who was in Rome at the time of the saint's death. Benedict was proclaimed Venerable by Pius IX in 1859 and canonized by Leo XIII 8 December, 1881. His feast is kept on the 16th of April, the day of his death.

From EWTN

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You shall worship the Lord Your God and Him only shall you Serve, Part 3: Hope

The Catechism has an extensive treatment of the Ten Commandments. The first commandment regards our obligation to worship the Lord. Previous installments in this series: Part 1 and Part 2.

2090   When God reveals Himself and calls him, man cannot fully respond to the divine love by his own powers. He must hope that God will give him the capacity to love Him in return and to act in conformity with the commandments of charity. Hope is the confident expectation of divine blessing and the beatific vision of God; it is also the fear of offending God's love and of incurring punishment.

2091   The first commandment is also concerned with sins against hope, namely, despair and presumption:

By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God's goodness, to his justice - for the Lord is faithful to his promises - and to his mercy.

2092   There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit).

Catechism of the Catholic Church

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Via Lucis

A pious exercise called the Via Lucis has developed and spread to many regions in recent years. Following the model of the Via Crucis, the faithful process while meditating on the various appearances of Jesus - from his Resurrection to his Ascension - in which he showed his glory to the disciples who awaited the coming of the Holy Spirit (cf. John 14, 26; 16, 13-15; Lk 24, 49), strengthened their faith, brought to completion his teaching on the Kingdom and more closely defined the sacramental and hierarchical structure of the Church.

Through the Via Lucis, the faithful recall the central event of the faith - the resurrection of Christ - and their discipleship in virtue of Baptism, the paschal sacrament by which they have passed from the darkness of sin to the bright radiance of the light of grace (cf. Col 1, 13; Ep 5, 8).

For centuries the Via Crucis involved the faithful in the first moment of the Easter event, namely the Passion, and helped to fixed its most important aspects in their consciousness. Analogously, the Via Lucis, when celebrated in fidelity to the Gospel text, can effectively convey a living understanding to the faithful of the second moment of the Pascal event, namely the Lord's Resurrection.

The Via Lucis is potentially an excellent pedagogy of the faith, since "per crucem ad lucem". Using the metaphor of a journey, the Via Lucis moves from the experience of suffering, which in God's plan is part of life, to the hope of arriving at man's true end: liberation, joy and peace which are essentially paschal values.

The Via Lucis is a potential stimulus for the restoration of a "culture of life" which is open to the hope and certitude offered by faith, in a society often characterized by a "culture of death", despair and nihilism.

Directory on Popular Piety and the Liturgy (153)

An example of Via Lucis can be found here.

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Sunday's Readings: Acts 5:12-16 Psalm 118:2-4,13-15, 22-24 Revelation 1:9-13,17-19 John 20:19-31 John 20:1-9

Here are a couple of commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Breath of New Life (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Divine Mercy Sunday and the Sacrament of Mercy from The Crossroads Initiative


• The Shadow of Peter, the Touch of Thomas from Salt+Light Television

This Original Catholic Encyclopedia (OCE) site holds the complete 16 volume set with the original text of all articles (~11,500) faithfully preserved.

Catholic Answers began the process of creating an authoritative reproduction of this classic, world-renowned reference by scanning 14,000+ pages from the original volumes and processing the scans with OCR software. Issues that arose from the scanning/OCR process were addressed by a team of Catholic editors and technicians. All TCE content on this site was produced by Catholic Answers directly from original Catholic Encyclopedia print volumes.

From Catholic Culture.

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St. John Baptist de la Salle

The Church celebrates the feast of St. John Baptist de la Salle on April 7th.

This saint is the patron of teachers, his great achievement having been to provide a system of education for the common people at a time when the poor were grossly neglected; not mercy by founding charity schools, a cling which had been attempted countless times before only to end in repeated failure, but by creating a body of trained teachers, and thus setting them on the only possible basis which guaranteed success.

It was not by inclination, but solely by chance chat he was led to take up this work. Indeed his family background and early training seemed hardly to have prepared him for it. Born in Rheims on April 30th, 1651, the eldest son of an aristocratic family, he inherited the rank and fortune of his parents, which set a gulf between him and the teeming masses of the poor. At sixteen, while he was pursuing a course of classical studies at the College des Bons Enfants, he became a canon of Rheims, and seemed to be marked out for a successful career in the church. He subsequently studied at Saint Sulpice and the Sorbonne for the priesthood, and was ordained at the age of twenty-seven. Up to this point nothing denoted what his mission was to be, and he himself had no inkling of it. But it was shortly after this that he was asked to co-operate in establishing some charity schools in his native town, and this led him to take charge of the teachers, to bring them into his own home and to train them. Little by little he became further involved in the work until he began to realize that everything pointed to his being the chosen instrument of Providence for the creation of a system of Christian education for the poor, whose ignorance and depravity were the disgrace of this 'splendid century', so remarkable for its achievements in every other sphere.

As he had made the will of God the guiding principle of his life, he decided to give himself up completely to this task, resigning his canonry and giving away his fortune in order to be on the same footing as the teachers with whom he lived. In so doing he aroused the anger of his relatives and incurred the derision of his class-minded compatriots, but this in no way made him alter his resolution. In 1684 he transformed his group of schoolmasters into a religious community, under the name of Brothers of the Christian Schools, and this was the origin of the order which continues to this day and is spread all over the world. So chat his order might confine itself solely to the work of teaching, he laid down that no brother might become a priest and that no priest might join the order. This rule is still observed. The first years were marked by poverty and hardship, but these were cheerfully endured, thanks to the example of self-abnegation and extraordinary power of leadership shown by de la Salle, who vowed chat he would live on bread alone, if necessary, rather than abandon the work he had begun.

The religious and professional training of his brothers became his chief care, but he saw that he would never be able to satisfy all the requests he received for teachers unless he undertook the formation of secular schoolmasters as well, so he organized a training college for some forty youths in Rheims in 1687; the first instance of such an institution in the history of education.
After opening schools in a number of neighboring towns, in addition to chose in Rheims itself, he went to Paris in 1683 to take over a school in the parish of St. Sulpice, and there he established his headquarters. In the capital his work spread rapidly, and before long the brothers were teaching over 1,100 pupils. In Paris, too, he founded another training college, with a charity school attached, and organized a Sunday academy, or continuation school for youths already employed. When the exiled monarch, James II, entrusted fifty Irish youths to his care, he arranged for special courses to be given them to suit their needs.

The scope of his work was now such that it aroused the bitter antagonism of the writing masters and the teachers of the Little Schools, who saw their fee-paying pupils drifting into his free schools, and they brought law-suits against him. His schools were pillaged, and he found himself condemned and forbidden to open training colleges or charity schools anywhere in the Paris area. As a result he was excluded for a time from the capital, but by now his brothers were established in other localities, notably in Rouen, Avignon and Chartres, so that the decrees against him failed to ruin his work. Indeed from this time on, his communities multiplied all over France: in Marseilles, Calais, Boulogne, Mende, Grenoble, Troyes and other places. In Rouen he founded two important institutions: a fee-paying boarding school for the sons of bourgeois, who desired an education superior to that of the primary school but more practical than that of the 'classical' colleges; and a reformatory school for youthful delinquents and young men detained under Both proved very successful, and were significant forerunners of modern institutions of a similar kind.

In 1709 he established a third training college, at St. Den, but this lasted only a couple of years, after which it had to be closed as a result of an unfortunate law-suit.

De la Salle spent the last years of his life in Rouen, completing the organization of his institute, writing the Rule of the brothers in its definitive form, and composing and a Method of Mental Prayer. On Good Friday, April 9th, 1718, he died.


His brothers, already established in twenty-two towns of France and in Rome, now expanded their work rapidly. In 1725 they received a bull of approbation of their institute from the pope and letters patent from the king granting them legal recognition. The Revolution ruined their work in France, but they were by now established in Switzerland and Italy, so that they were able to survive this catastrophe and returned to France when more favorable conditions prevailed under Napoleon. Today they number over 15,000 and conduct educational institutions of every kind all over the world. In the United States alone there are some 2,000 brothers in five different Provinces.


De la Salle's pedagogical system is outlined in , which he composed in 1695, and which is now considered an educational classic. It shows clearly his practical turn of mind and his essentially religious approach to the education of children. He wrote also several school manuals, notably and , which proved very popular and went through over a hundred editions.

From EWTN

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You shall worship the Lord Your God and Him only shall you Serve, Part 2: Faith

The Catechism has an extensive treatment of the Ten Commandments. The first commandment regards our obligation to worship the Lord. Part 1 can be read here.

2087   Our moral life has its source in faith in God who reveals his love to us. St. Paul speaks of the "obedience of faith" as our first obligation. He shows that "ignorance of God" is the principle and explanation of all moral deviations. Our duty toward God is to believe in him and to bear witness to him.

2088   The first commandment requires us to nourish and protect our faith with prudence and vigilance, and to reject everything that is opposed to it. There are various ways of sinning against faith:
Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to spiritual blindness.

2089   Incredulity is the neglect of revealed truth or the willful refusal to assent to it. "Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him."

Catechism of the Catholic Church

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Easter

Happy Easter Everyone! He is risen. He is risen indeed.

Easter (also called "Pascha" or some variant by most non-English speaking Christians) is the feast celebrating Jesus' resurrection from the dead, and is the greatest and oldest feast of the Church. Even the term "Pascha" is borrowed from the Jewish word for "Passover," and Easter is calculated based on the lunar calendar (all other feasts are on the solar calendar). These facts show the ancient, probably Apostolic, origins of Easter. We even possess a baptismal liturgy of Easter dating to the mid-third century. Traditionally, the Pascha celebration began with a lengthy vigil, the "mother of all vigils" according to St. Augustine. The whole history of salvation is retold during the vigil, through scripture and liturgy. At the Easter Vigil (in the West) three traditions developed: the baptism of new converts, lighting of the paschal candle, and the blessing of the new fire (taken from the Jewish blessing of the lamp on the eve of the Sabbath). The new fire is often processed into the Church to light the Paschal candle. Eucharist is then celebrated in the morning hours, being also the first Eucharist of new converts. In general, Roman Catholic, Orthodox, and Anglican Vigil services consist of variants of this ancient model. The West also celebrates the octave of Easter. These eight days are all solemnities in the Western liturgical calendar. Actually, these days even take precedence over other solemnities that can fall within the Octave of Easter, including the Annunciation.

Easter follows Holy Week, and is the third and final day of the Paschal Triduum, the three day period which began on the evening of Holy Thursday. The evening prayer of Easter Day officially ends the Triduum. The Triduum contains the heart of the Christian faith: Jesus' death and resurrection. Easter is not just a day, but an entire fifty day season, called Eastertide, marked by joyful festivities and liturgical fullness. You might hear "Christ is Risen!" and "Alleluia!" frequently during the Easter season, because we are joyfully celebrating Christ's bodily resurrection. The Feast of the Ascension falls within Easter season. The 50-day season of Easter runs up to the Feast of Pentecost.

Of note, Western and Orthodox celebrations of Easter (Pascha) vary in certain ways. Usually Orthodox and Western Christians celebrate Easter on two different Sundays. The reason is that Orthodox churches still base their calculation of Easter's day on the Julian calendar, whereas Western churches follow the Gregorian calendar. In order to keep the date of Easter on a Sunday, the date changes yearly based on the Paschal full moon. The possible date range for Western Easter day is March 21st-April 25th. So what is the rule for finding the date of Easter? Put simply, Easter is observed on the first Sunday after the first full moon on or after the day of the vernal equinox. The vernal equinox is the beginning of astronomical spring. However, ecclesiastical rules are slightly more complicated than this formula.

As mentioned above, in the ancient Church the feast of Christ's resurrection was the pinnacle of the Christian year. Following a three year process of training and education, converts were baptized and received their first communion at Easter. Saturday night (Holy Saturday) began with candlelight, and anticipated the return of Jesus Christ. As dawn came, Christians joyfully celebrated Christ's resurrection and victory over evil.

Easter was not entirely without controversy in the early Church. Different Church regions were celebrating Easter at different times, and all claimed Apostolic authority. This controversy is called the Quartodeciman (Latin for "fourteenism") controversy. In Asia Minor, many churches, including the church at Smyrna under the pastoral care of St. Polycarp, were celebrating Easter on the 14th of Nisan, following Jewish Passover customs. However, Church historian Eusebius tells us that the Church in Rome and most other Catholic dioceses always celebrated Easter on a Sunday. Both customs may have derived from Apostolic authority, but by the time of Origen (230 AD), the numbers of Quartodecimans were few. Also, differences arose between the Churches of Antioch and Alexandria as to the computation of the Paschal Moon. The Council of Nicaea settled the date of Easter (for the time being), in favor of the Alexandrians, putting Easter on the Sunday after the vernal equinox. However, as discussed above, Eastern Orthodox and Western/Eastern Catholic Easter falls on different dates because of differing calendars.

The English word for the feast of the resurrection, Easter, differs from the feast's name in other regions. In other regions the term is "Pascha," which is derived from the word for "Passover." The word "Easter" might come from an Anglo-Saxon spring goddess. This is probably because the festival of Easter overlapped some pagan holiday in ancient England. While some have used this fact to say celebrating Easter is pagan, the fact is that only the name comes from a pagan source, probably stemming from popular usage.

Today Easter is celebrated in a variety of ways. Usually (in liturgical Churches) Easter follows a week of busy Holy Week services (Good Friday, Maundy Thursday, etc). Often the first service of Easter is the Great Vigil. Many times the service is shortened from the earlier all-night celebrations. Some modern ones go from 10PM-1AM, with Eucharist occurring at 12:00AM or so. Unfortunately, in many churches the festival of the resurrection is simply another day of the year, while to the early Christians, it was the most important day.

From ChurchYear.Net

Sunday's Readings: Acts 10:34, 37-43 Psalm 118:1-2, 16-17, 22-23 Colossians 3:1-4 John 20:1-9

Here are a couple of commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• They Saw and Believed (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology

Holy Saturday

Holy Saturday, Sabbatum Sanctum in Latin, is the last day of Holy Week, and the 40th day of the traditional fast of Lent, although Lent ends liturgically on the evening of Holy Thursday. The evening of Holy Saturday begins the third and final day of the Paschal Triduum. In the Western Church, no Masses are said on Holy Saturday, and the day is essentially a liturgically sparse time of reflection upon Christ's death and burial in anticipation of the Great Vigil of Easter (Paschal Vigil). The vigil usually begins the night of Holy Saturday, lasting until Easter morning. Very little happens on Holy Saturday, that is until the beginning of the Great Paschal Vigil.

There is deep symbolism upon which we can reflect on Holy Saturday. On this day, the Church waits at the Lord's tomb, and meditates on His Passion and Death and His descent into Hell. With prayer and fasting we await His glorious Easter resurrection. Mary is also a Holy Saturday symbol. According to Catholic tradition, Mary represents the entire body of the Church. As she awaited in faith for the victorious triumph of Her Son over death on the first Holy Saturday, so we too wait with Mary on the present Holy Saturday. This faithful and prayerful symbolic waiting has been called the Ora della Madre or Hour of the Mother.

In the earliest days, there was no special celebration on Holy Saturday, except perhaps anticipation of the all-night Paschal Vigil. Eventually this emphasis on preparation for the Great Vigil became more emphasized.

From ChurchYear.Net

Catholic Heritage Curricula (CHC) is a family-run apostolate that provides orthodox Catholic materials to help families instruct their children from a truly Catholic perspective. Of special note is a section of curricula resources that includes everything from coloring pages to study guides that will help children of all ages live and learn their Catholic Faith. This site is a great resource, not only for Catholic homeschoolers, but all families who want to promote Catholic culture.

From Catholic Culture.

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Good Friday

The parish's Good Friday Liturgy is at 7:00 p.m.

Good Friday is the Friday within Holy Week, and is traditionally a time of fasting and penance, commemorating the anniversary of Christ's crucifixion and death. For Christians, Good Friday commemorates not just a historical event, but the sacrificial death of Christ, which with the resurrection, comprises the heart of the Christian faith. The Catholic Catechism states this succinctly:

Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men (CCC 1992).

This is based on the words of St. Paul: "[Believers] are justified freely by God's grace through the redemption in Christ Jesus, whom God set forth as an expiation, through faith, by his blood... (Romans 3:24-25, NAB). The customs and prayers associated with Good Friday typically focus on the theme of Christ's sacrificial death for our sins.

The evening (at sunset) of Good Friday begins the second day of the Paschal Triduum. Good Friday worship services begin in the afternoon at 3:00 (the time Jesus likely died). Various traditions and customs are associated with the Western celebration of Good Friday. The singing (or preaching) of the Passion of St. John's gospel consists of reading or singing parts of John's gospel. The Veneration of the Cross is also common, where Christians approach a wooden cross and venerate it. In addition to these traditions, Holy Communion with the reserved host is practiced. In the modern Latin Rite of the Catholic Church, no Masses are said on Good Friday or Holy Saturday, therefore the reserved host from the Holy (Maundy) Thursday Mass is used. This is called the "Mass of the Pre-Sanctified." Another service started by the Jesuit Alphonso Messia in 1732, now less common, the Tre Ore or "Three Hours," is often held from noon until 3:00 PM, and consists of seven sermons on the seven last words of Christ. This service has been popular in many Protestant churches. Good Friday, along with Ash Wednesday, is an official fast day of the Catholic Church.

The Eastern Churches have different customs for the day they call "the Great Friday." The Orthodox Church begins the day with Matins (Morning Prayer), where the "Twelve Gospels" is chanted, which consists of 12 passages drawn from the Passion narratives. In the morning, the "Little Hours" follow one after the other, consisting of Gospel, Epistle, and Prophet readings. Vespers (Evening Prayer) ends with a solemn veneration of the epitaphion, an embroidered veil containing scenes of Christ's burial. Compline (Night Prayer) includes a lamentation placed on the Virgin Mary's lips. On Good Friday night, a symbolic burial of Christ is performed. Traditionally, Chaldean and Syrian Christians cease using their customary Shlama greeting ("peace be with you") on Good Friday and Holy Saturday, because Judas greeted Christ this way. They use the phrase "The light of God be with your departed ones" instead. In Russia, the tradition is to bring out a silver coffin, bearing a cross, and surrounded with candles and flowers. The faithful creep on their knees and kiss and venerate the image of Christ's body painted on the "winding sheet" (shroud). For more information see The Oxford Dictionary of the Christian Church and The Catholic Source Book.

The celebration of Good Friday is ancient, and some of the practices associated with Good Friday are attested to by Egeria in the 4th century. The day gradually became a time of penance and fasting as the anniversary of the death of Christ. The name "Good Friday" possibly comes from "God's Friday," although the exact reason for the current name is unclear. Various churches observe Good Friday in addition to Catholics and Eastern Christians. Anglicans, Methodists, and Lutherans all observe Good Friday to varying degrees.

From ChurchYear.Net

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Divine Mercy Novena
Novena Dates April 2-10
Feast Day April 11

I fly to Your Mercy, Compassionate God, Who alone are good. Although my misery is great and my offenses are many, I trust in Your Mercy because You are the God of Mercy, and it has never been heard of in all ages, nor do Heaven or Earth remember, that a soul trusting in Your Mercy has been disappointed.

(State your intentions)

Jesus, Friend of a lonely heart, You are my haven.
You are my peace.
You are my salvation.
You are my serenity in moments of struggle and amidst an ocean of doubts.
Amen.

Intentions for each day of the Novena.

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Holy Thursday

The Holy Thursday mass is at 7:00 p.m.

Jesus shared the final meal with his disciples, called the Last Supper, on the night before he was crucified. The institution of the Holy Eucharist occurred during this meal, as indicated from the gospel excerpt below:

Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom" (Matthew 26:26-29 RSV)

Since Scripture and Tradition tell us that Jesus was crucified on a Friday, Jesus shared the important Last Supper with his apostles on a Thursday. The synoptic gospels (Matthew, Mark, and Luke) seem to suggest that the Last Supper was a Passover Meal. However, John suggests that Jesus was crucified before the Passover Meal, on the Day of Preparation. Perhaps the Last Supper was done in anticipation of the Passover Meal, or was a Kiddush or some other religious meal. The gospel of John does not record the Institution of the Eucharist at the Last Supper, while the synoptic gospels do. However, John's gospel records Jesus washing the disciples' feet. Holy Thursday traditions are derived from all four gospels.

Thus Holy Thursday, also known as Maundy Thursday, is the Thursday of Holy Week, commemorating the Institution of the Holy Eucharist and the Sacrament of Ordination. Holy Thursday also celebrates the agony of Jesus in the Garden of Gethsemane, and the betrayal of Jesus by Judas Iscariot, events that took place on the night before Jesus' crucifixion. The Evening Mass of the Lord's Supper on Holy Thursday begins the Triduum, which is the three-day celebration of the heart of the Christian faith: Christ's death and resurrection. The Paschal Triduum begins on the evening of Holy Thursday and concludes with the Evening Prayer (Vespers) of Easter. Thus the Triduum includes Holy Thursday, Good Friday, Holy Saturday, and reaches it high point at the Great Easter Vigil. The name "Maundy" comes from the Latin antiphon Mandatum Novum, i.e. "a new mandate." This new mandate from Jesus is taken from John 13:34: love one another as I have loved you.

Various traditions and customs are associated with Maundy Thursday, including the reciting of the creed by Catechumens from memory, the washing of feet, reconciliation of penitents, and the consecration of holy oil (chrism). The modern Western Holy Thursday service has an option for the blessing of chrism and the washing of feet. After the Maundy Thursday evening Mass the altars are stripped, the holy water stoups are emptied, and the Blessed Sacrament is carried through the church in procession to a place of reposition,. Traditionally the Pange Lingua (the last two stanzas which are known as Tantum Ergo) is sung during this procession. Adoration of the blessed sacrament for an extended period of time is then encouraged. The consecrated host is then used for Good Friday Masses. The alternate and uncommon name Shear Thursday comes from the ancient custom of trimming one's beard and hair that day as a sign of spiritual preparation for Easter.

A special commemoration of the Institution of the Eucharist on the Thursday of Holy Week is first attested to in the documents of the North African Council of Hippo (AD 393). References to Holy Thursday celebrations are abundant after this date. Since 1955 in the Catholic Church, the Maundy Thursday Mass is only celebrated in the evening, although in earlier times as many as three Masses a day were said. Traditionally, Maundy Thursday fell within the Lenten Season, although in post-Vatican II Catholic practice, Maundy Thursday is not liturgically a part of Lent, although it is still reckoned as part of the "forty days of Lent." In many Protestant churches, Holy Thursday is still liturgically part of Lent, since many Protestant churches do not recognize the Triduum as distinct from Lent.

From ChurchYear.Net

Why do you sleep? Rise and pray that you may not enter into temptation. - Luke 22:46

The Holy Father's prayer intentions for April are:

General:   That every tendency to fundamentalism and extremism may be countered by constant respect, by tolerance and by dialogue among all believers.

Mission:   That Christians persecuted for the sake of the Gospel may persevere, sustained by the Holy Spirit, in faithfully witnessing to the love of God for the entire human race.

Pro-Life Prayer Intention

That religious, by their consecration, lead many to discover that true freedom is found in obedience.