Patron Saint Listing
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A Name Identifies You in a Unique Way, Not Just Your Physical Self, but Who You Are As Person
CHOOSING A CONFIRMATION NAME. A name identifies you in a unique way, not just your physical self, but who you are as person. One of the traditional practices in the Church at the time of Confirmation is choosing a name that will remind you of this sacrament. Your prayerful reflection will help you determine that name. You might want to recommit yourself to your baptismal name since it expresses the relationship that exist between these two sacraments, especially after you reflect on its meaning and discover some of the people who shared your name in Christian history. You might want to choose the name of a saint who represents the type of Cristian you wish to be. It is important to learn as much as you can about your patron saint. After all, you are asking this saint to be your friend and advocate for the rest of your life. Whether you decide to stay with your baptismal name or pick a new name, take the time to research and explore the root meaning of the name, for as Scripture says: “Yahweh calls each of us by name”. One of the most beautiful parts of your journey towards confirmation is choosing a patron saint, one of the great saints of our Church whose life in Christ is one that inspires you and calls you to be an ardent and radiant catholic. The saint are not just people who lived long ago! Moreover, they are alive in heaven now, totally present in our lives through God’s grace and their prayers. -
The Homilies of John Chrysostom
366 Tsamakda Chapter 25 The Homilies of John Chrysostom Vasiliki Tsamakda The Author and His Work St John Chrysostom (c.347-407) was the most important Father of the Orthodox Church. Archbishop of Constantinople from 398 to 404, he was officially recog- nized as a Doctor of the Orthodox Church by the Council of Chalcedon in 4511 due to his vast and important theological writings.2 He was the most produc- tive among the Church Fathers, with over 1,500 works written by, or ascribed to him. His name was firmly associated with the Liturgy, but above all he was appreciated for his numerous sermons and as an extraordinary preacher. From the 6th century on he was called Chrysostomos, the “golden mouthed”. The fact that over 7,000 manuscripts including his writings exist, attests to the impor- tance and great distribution of his works, many of which were translated into other languages. The great majority of them date after the Iconoclasm. The homilies of John Chrysostom were read during the Service of the Matins (Orthros) mainly in Byzantine monasteries. They were transmitted in various collections or series from which only a few were selected for illustration. Illustrated homilies of John Chrysostom The exact number of illustrated manuscripts containing Chrysostomic ser- mons is unknown,3 but their number is extremely low in view of the very rich 1 The translation of his relics to Constantinople and their deposition in the Church of the Holy Apostles marks the beginning of his cult in Byzantium. The Orthodox Church commemorates him on 27 January, 13 November and also on 30 January together with the other two Cappadocian Fathers, Basil the Great and Gregory of Nazianzus. -
Teresa De Avila: Mother of Souls Join Us on Mother’S Day for Tea and Teresa
Teresa de Avila: Mother of Souls This light guided me: John of the Cross Join us on Mother’s Day for Tea and Teresa. Saint Teresa of Ávila, also called Saint Teresa of Jesus, baptized as On this day of Pentecost, we turn to St. John of the Cross (1542-1591)— Teresa Sánchez de Cepeda y Ahumada, was a prominent Spanish mystic master mystic poet and writer during the Spanish Golden age of and Carmelite nun. As a contemporary of John of the Cross, Teresa de literature. St. John of the Cross became a Carmelite monk in 1563 and Avila worked with St. John in reforming the Carmelite order, which had helped St. Teresa of Avila to reform the Carmelite order. He was become lax and lost its way. imprisoned and endured persecution for his efforts. St. John has been St. Teresa’s book, Interior Castle, is widely treasured as a classic compared with such great writers as St. Augustine and Thomas Aquinas. mystical writing and part of the Spanish Renaissance. John of the Cross is known for his poetry. For our discussion, we will The book is a tour guide through prayer using the metaphor of utilize his own written commentary on his poem; Dark Night. St. John mansions. Like St. John, she deals with the spiritual quest for unity with chose the term "dark night" to describe the journey of the soul from God in what she refers to as the 7th Mansion. Among the book’s great darkness in to the light of a purified union with God. -
Beginning Contemplation According to John of the Cross
JAMES W. KINN Beginning Contemplation according to John of the Cross t. John of the Cross deserves the title Mystical SDoctor. His writings are profound and original. He is without parallel in his rich content and brilliant teach- ing on the mystical life. To many, however, his writings seem almost opaque. They include tedious repetitions, disproportionate emphases, misplaced material, unwieldy sentences, and imprecise language. For example, John often speaks of "this night" without specifying the active night of sense, the active night of spirit, the passive night of sense, or the passive night of spirit. We can determine what night he means only by careful study of the con- text. Spiritual writers who interpret John often confuse his meaning instead of clarifying it because they mix the nights indiscriminately. The focus of this article is quite narrow: it centers on John’s description of the beginning of contemplation. 176 James W. Kinn is a retired priest of the Chicago Archdiocese. This article is a further development of his book Contemplation 2000: St John of the Cross for Today (Saint Bede’s Publications, 1997). He can be addressed 6318 243rd Court; Salem, Wisconsin 53168. Review for Religious First we will try to clarify his mystical teaching on the dark night as the actual beginning of infused contempla- tion. Then we will describe his practical advice for pray- ing this way. John treats this beginning of contemplation especially in his Dark Night, Books I and II. Spiritual writers agree with John of the Cross about the general description of contemplative prayer. They see contemplation as an integral -- development of prayer. -
Download Timeline Cards
APPENDIX 4 THE TRADITION TIMELINE CARDS uotations from Masters in the Christian Contemplative Tradition Be still and know that I am God. PSALM 46:10 Peace is my parting gi to you, my own peace, such as the world cannot give. Set your troubled hearts at rest and banish your fears… I have spoken these words to you so that my joy may be in you and your joy may be complete. Blessing from JESUS Gospel according to St John 14:27, 15:11 e Spirit comes to help us in our weakness. When we cannot choose words in order to pray properly, the Spirit expresses that plea in a way that could never be put into words. ST PAUL Letter to the Romans 8:26 It is better to be silent and real than to alk and be unreal. ST IGNATIUS OF ANTIOCH 35–108 An Apostolic Father, he was the third Bishop of Antioch and was a student of John the Apostle. Tradition says that he was one of the children Jesus took in his arms and blessed. He was sentenced to die at the Coliseum. A man’s life is short when measured against the time to come... Let us persevere in our acts of asceticism, that we may not become weary and disheartened. St Anthony also known as ANTHONY THE GREAT 251–356 Christian hermit and monk, a prominent leader among the Desert Fathers. He was over 100 years old when he died. e mind should unceasingly cling to the formula*. Until strengthened by continual use of i, it casts off and rejects the rich and ample matter of all kinds of though, and restricts itself to the poverty of the single verse. -
Download: the Interplay of Criollo Identity
5180-cop-Golinelli_a3 12/12/2012 08:06 Page 1 25 mm 145 mm 2 1 0 BIBLIOTECA DI STORIA AGRARIA MEDIEVALE BSAM m 37 Agiografia m Collana diretta da Bruno Andreolli, Alfio Cortonesi e Massimo Montanari e culture popolari Agiografia e culture popolari Hagiography P A Hagiography and popular cultures O and popular cultures L O Uno degli aspetti più interessanti delle fonti agiografiche e del culto G dei santi è il loro legame con le culture popolari del passato, che riflettono O In ricordo di L I e di cui si fanno testimoni. Il convegno internazionale di Verona, ispirato N da Pietro Boglioni, ne vuole costituire un punto fermo per chi vorrà E Pietro Boglioni L L in futuro affrontare questi temi, con i contributi qui presenti. Un ampio I indice analitico, curato da Paolo Golinelli, ne consente una lettura mirata, con l’evidenziazione dei temi trattati. a cura di H One of the most interesting features of hagiographical and cult of the saints A PAOLO GOLINELLI g sources is their link to the popular cultures of the past of which they a i g o are reflection and witness. The international conference, held in Verona i o g g and inspired by Pietro Boglioni, intends to express the state of the art r a r a situation in the field for the future scholars who’ll be tackling these topics, f i p with contributions contained in the book. Besides a rewarding reading a h e of the texts, the vast and analytical, name and subject index at the end, y c a edited by Paolo Golinelli, will easily allow the readers to focus on the main u n l d subjects of the book. -
ALPHONSUS LIGUORI Preacher of the God of Loveliness
245 Traditions of Spiritual Guidance ALPHONSUS LIGUORI Preacher of the God of Loveliness By TERRENCE J. MORAN NE OF THE MOST SIGNIFICANT DEVELOPMENTS in the study of O spirituality since the Second Vatican Council has been the attention paid to the spiritual experience of the ordinary Christian. Latin American liberation theologies value the reflections on Scripture of the basic ecclesial communi- ties as a genuine source of spiritual tradition. Increasingly scholars of spiritu- ality are aware of the need to correct, or at least to amplify, the traditional 'schools of spirituality' by considering how these traditions actually influ- enced the life of the ordinary believer. I Often the very perspective that a school of spirituality considers as most characteristic has had the least influence on the life of the ordinary believer; the perspective or practice that the school considers more marginal by contrast has had a formative effect on Christian life and piety. While the Spiritual Exercises of St Ignatius Loyola are the defining text of Jesuit spirituality, the Society of Jesus has had far more influence on the life of the ordinary Catholic through propagation of devotion to the Sacred Heart of Jesus. The Order of Preachers, the Dominicans, has had the greatest direct influence on Catholic life not through the magisterial theology of Thomas Aquinas, but through preaching of the rosary. Few ordinary Catholics would have much familiarity with the content of the spirituality of Teresa of Avila or John of the Cross, but the Carmelite tradition touched countless Catholics until very recently through the Brown Scapular. When the history of spirituality is studied not from the perspective of schools and classic texts but from the perspective of the religious experience of the ordinary Roman Catholic, there is scarcely a more influential figure in • modem Catholicism than St Alphonsus Liguori. -
BC Times Spring 2012 (Pdf)
2625 West Ninth Street, SPRING 2012 Bernardine Center Staff Chester, PA 19013 P: 610.497.3225 Sister Carolyn Muus F: 610.497.3659 Hunger Facts Coordinator of Westside Brunch [email protected] Sister plans the menus, www.bernardinecenter.org • More than one in seven Americans – prepares and oversees the including more than one in five children – serving of healthy brunch A NEWSLETTER OF THE BERNARDINE CENTER meals three times each THE live below the poverty line week for hungry folks in ($22,113 for a family of four). the neighborhood. Sister Sister Maria Denise Prorock also works alongside Food Pantry Assistant • The number of people at risk of hunger volunteers who offer Organizes and distributes Center in the United States increased from 36.2 to prepare and serve supplies and donated clothing Bernardine million in 2007 to 48.8 million in 2010. occasional brunch meals. to families and individuals who seek assistance from our center. Sister develops the diverse • Food banks in the United States saw a Mary Lou Laboy monthly thank you letters that 46 percent increase in clients seeking Food Pantry Coordinator receive so many compliments emergency food assistance between 2006 Orders food, organizes from our donors. and 2010. food shelves and plans Bernardine Center is grateful to Danny Califf (Philadelphia Union Defender) and his for the distribution ETHEL SARGEANT CLARK SMITH wife Erin with their children took the opportunity to learn of emergency and • One in seven Americans currently receive supplemental food; Sister Sandra Lyons MEMORIAL FUND SNAP (Supplemental Nutrition Assistance about hunger and served Westside Brunch during the Christmas holidays. -
'Incident at Antioch': Chrysostom on Galatians 2:11-14
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Portal Apostolic authority and the ‘incident at Antioch’: Chrysostom on Galatians 2:11-14 Griffith, Susan B License: Creative Commons: Attribution-NoDerivs (CC BY-ND) Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Griffith, SB 2017, Apostolic authority and the ‘incident at Antioch’: Chrysostom on Galatians 2:11-14. in Studia Patristica: Papers presented at the Seventeenth International Conference on Patristic Studies held in Oxford 2015. vol. 96, Studia Patristica, vol. 96, Peeters, Leuven, Belgium, pp. 117-126, Seventeenth International Conference on Patristic Studies, Oxford, United Kingdom, 10/08/15. Link to publication on Research at Birmingham portal Publisher Rights Statement: Open access fees paid by COMPAUL project in 2016. General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. -
St Bonaventure Bulletin
St. Bonaventure Catholic Community Comunidad Católica de San Buenaventura 5562 Clayton Road, Concord, CA 94521 • PHONE (925) 672-5800 • FAX (925) 672-4606 • www.stbonaventure.net Photo Credit: David Blankenhorn Thirty-first Sunday in Ordinary Time November 3, 2019 Trigésimo Primer Domingo del Tiempo Ordinario MASSES IN ENGLISH/EN INGLES En Español: Llame a la oficina para solicitar información y Saturday Vigil/Sábado: 5:00PM concertar una cita con el Sacerdote. Este proceso requiere Mission Sunday/Domingo: 7:30AM, 9:00AM, 11:00AM, 5:00PM mínimo dos meses de preparación. MISA EN ESPAÑOL/ IN SPANISH MARRIAGE/MATRIMONIO As disciples at St. Bonaventure, we are com- Domingo: 12:45PM In English: Call the office to arrange with a Priest or mitted to know Christ better and make him DAILY MASS/MISA DIARIA (CHAPEL/CAPILLA) Deacon. This requires six months preparation. En Español: Llame a la oficina para solicitar información y better known. To this end we are committed Monday/Lunes thru Friday/Viernes: 9:00AM concertar una cita con el Sacerdote. Este proceso requiere to... Saturday/Sabado: 8:00AM mínimo seis meses de preparación. Wednesday / Miercoles: 6:30AM Keep connected to our parish community, Liturgy of the Word/Liturgia de la Palabra RECONCILIATION /RECONCILIACÍON Monday/Tuesday/Thursday/Friday: 6:30AM In English: Saturdays 3:30PM (in the church) or by N appointment. urture the development of our faith and EUCHARISTIC ADORATION/ADORACION AL En Español: Llame a la oficina para hacer una cita con el knowledge of Christ, SANTISIMO Sacerdote. In English: Monday thru Thursday- Holy Hour Offer to share the Holy Spirit’s gifts of time, after 9AM Mass CONFECIONES Y ADORACION AL SAN- talent, and treasure, In English: Friday after the 9AM Mass with closing prayer TISIMO/CONFESSIONS AND EUCHARASTIC at 3:15PM ADORATION En Español: Martes: 7:00-8:00PM (en la capilla) Worship through prayer, Mass and the Sacra- BAPTISM/BAUTIZOS ments. -
An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1949 An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew Henry A. Toczydlowski Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Classical Literature and Philology Commons Recommended Citation Toczydlowski, Henry A., "An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew" (1949). Master's Theses. 702. https://ecommons.luc.edu/luc_theses/702 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1949 Henry A. Toczydlowski AN AN!LYSIS OF THE RHETORIC OF ST. JOHN CHRYSOSTOK WITH SPECIAL REFERENCE TO SELECTED HOMILIES ON mE GOSPEL ACCORDING TO ST. MATTHEW' by Henry A. Toozydlowski A Thesis Submitted in Partial Fulfillment of the Requ1r~ents tor the Degree of Master of Arts in Loyola University June 1949 LIFE Henry A. Toczydlowski was born in Chicago, Illinois, October 20, Be was graduated trom Quigley Preparatory Saainary, Chicago, Illinois, June, 1935, and trom St. Mary ot the Lake Seminary, Mundelein, Ill1Doil, June, 1941, with the degree ot Master ot Arts, and ot Licentiate .t Sacred Theology. He waa ordained priest by Hia Eminenoe Saauel Cardinal &tritoh, Kay 3, 1941. -
AMBROSE and JOHN CHRYSOSTOM This Page Intentionally Left Blank Ambrose and John Chrysostom Clerics Between Desert and Empire
AMBROSE AND JOHN CHRYSOSTOM This page intentionally left blank Ambrose and John Chrysostom Clerics between Desert and Empire J. H. W. G. LIEBESCHUETZ 1 3 Great Clarendon Street, Oxford ox2 6dp Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With oYces in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York # J. H. W. G. Liebeschuetz 2011 The moral rights of the author have been asserted Database right Oxford University Press (maker) First published 2011 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other