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Volume 1, Number 16

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  • John Lupia
    Message 1 of 1 , Oct 7, 2001

      Volume 1, Issue 16

      SUNDAY, 7 OCTOBER, 2001




      * * *

      VATICAN CITY, OCT 5, 2001 - Pope John Paul II has asked all people to pray
      the rosary this week for world peace. The Holy Father asked that all
      Catholics say the fifteen decades of the rosary sometime this week.


      VATICAN CITY, OCT 5, 2001 (VIS) - The Eighth General Congregation of the
      10th Ordinary General Assembly of the Synod of Bishops began at 9 this
      morning in the presence of Pope John Paul and 247 synod fathers. The
      president delegate on duty was Cardinal Bernard Agre, archbishop of Abidjan.

      Following are exceprts from some of the talks given today:

      human person, much less a Christian, can resign himself to passively live or
      to just bear the history which involves him, rather he must feel responsible
      and called to better the culture in which he lives. That is to say, he must
      work to raise the level of the values, attitudes, motives and political
      lines of the culture of his country. He must promote a strong hope. For this
      (to occur), we must show the people of God, in that which concerns their
      behavior, not merely the sins they must avoid. That is to say, (we must show
      them) how they must defend themselves from evil and above all, how they must
      realize good. It can happen frequently that Catholics know more clearly what
      they must not do, they do have a sense of sin - even if not everyone does
      nor in every sphere - however they are not so clear on what is expected of
      them. And here enters what society expects of them, the call to personal
      holiness, what God hopes for in their lives."

      PORT- AU-PRINCE, HAITI: "The Haitian people live a complex and agitated
      life. It is a history of fighting for the liberation of the oppressed. It
      is, perhaps, the inheritance of a class of massacred people, others torn
      from their country and completely thrown into slavery with all its horrors.
      Escaping slavery on a large scale, followed by the 1804 Independence
      heroically won over the Spanish, the English and the French, noticeably
      weakened for various reasons. And the escape from slavery is not dead yet:
      the never-ending political crises have much to say on this. More so with
      globalization. The Bishops of Haiti are obliged to chose holiness, to preach
      the Gospel of Hope in a world of contradictions. It is evident to us that
      we, the Bishops of Haiti, are called to a special discernment in the
      particular context of today's socio-political life. But all this in an
      intimacy with Christ who calls us friends. Therefore, our mission is to be
      the light on the path of the Haitian people, to build the Body of Christ, to
      promote men where deceived hopes are reborn."

      CONFERENCE OF BISHOPS OF GREAT BRITAIN. "The bishop has a three-fold
      ministry of teaching, sanctifying and shepherding the people of his diocese.
      I am increasingly aware that it is necessary not only to keep the faith, but
      also to deepen it among priests and people. The consumerist culture
      attenuates faith, making commitment to both teaching and practice more
      difficult. One way to counter this consumerist culture is for the bishop to
      initiate a plan aiming at the spiritual and pastoral renewal of his people.
      I propose that the Synod consider such a program, which would have four
      essential elements: 1. Prayer and liturgy, particularly the Eucharist, and
      also renewed study of scripture. 2. Community: especially small communities
      - groups of people meeting to pray, ref1ect on the Word of God and relate it
      to their daily lives. These can transform a parish. 3. Formation: effective
      catechesis in what we believe (the Creed), what we celebrate (sacraments),
      and how we should live (commandments, beatitudes ). 4. Work for justice and
      peace, to be a voice for the voiceless and to care for people in need. In
      bringing such a plan about, the bishop is crucial. He alone can call and
      animate such a venture, and so the formation of Bishops at both
      international and local level is an integral element."

      COLLEGIAL MINISTRY: The bishop has to teach and act in communion with the
      college of bishops under the leadership of the Bishop of Rome. It is called
      'synodality' in the East, a moving together of the whole Church with the
      bishops who are closely united according to the model of the Triune God. In
      the synodal process, the bishops used to verify their faith with each other.
      The Petrine ministry in the Church is that of helping the individual
      Churches to be faithful to their own faith traditions. The Petrine office
      will have to encourage valid local initiatives and strengthen necessary
      local structures. There need be no opposition between the two. THE
      ECUMENICAL TASK: The Bishop has the obligation to promote ecumenism through
      prayer, collaboration, faithfulness to tradition and theological dialogue.
      Eastern Catholic Churches have a special role in promoting ecumenism. They
      do this by being faithful to their own traditions of liturgy, theology and
      spirituality. They shou1d have the courage to own up the whole Oriental
      heritage and to live by it. The Western Church shou1d fully recognise this
      role of the Orientals and their right to give pastoral care to their

      traditions of a dead language, Latin, which are part of a dead foreign
      culture, Roman, even if seen as a vehicle of orthodoxy, do not respond in a
      satisfactory way to the character and lifestyle of Indian life and tribal
      languages. The Indians and tribal populations express themselves with
      languages which are very picturesque, full of symbolism, poetry and emotion.
      As a consequence, we neeed a free version, and one in the vernacular idiom,
      of the original books of the Latin rite, both the missal and the book of
      rites. There is no doubt that we must pay attention so that the purity of
      doctrine is preserved and the sacred atmosphere is maintained. ... The Roman
      Rite is direct, concise and compact, characteristics which are exactly the
      opposite of the cultures and languages in India. 'Sacrosanctum concilium'
      wished only to keep the substantial unity of the Roman Rite. There should be
      space for the cultural dfferences of various peoples and races and for a
      dynamic creativity within the new Churches. As we answer the call to 'cast
      out into the deep', we bishops, servants of the Gospel, wish to be signs of
      hope for our people."

      ABEBAM ETHIOPIA. "One of the difficult times a bishop finds his leadership
      role tested is in times of conflicts. Often, conflicts happen suddenly and
      bishops are caught in the midst. Many persons and the media come to the
      bishop for quick answers, for help, for understanding, for consolations,
      etc. What can the bishop do? The Bishops of Ethiopia and Eritrea faced such
      a situation recently. There arose a border conflict between the two
      countries which led to war. It was a war between two peoples who shared the
      same history, religion and culture. ... Wars not only destroy and kill but
      also divide and separate. Yet, by the grace of God, before, during, and
      after the war, the Bishops of Ethiopia and Eritrea remained united under the
      Episcopal Conference. ... I think, by the grace of God, the Conference has
      acted right during the conflict. It did not take sides. At present, its
      credibility is high and is being invited to be an instrument of
      rehabilitation, reconciliation, and peace-building."

      "The poor are legion in Africa, that is to say, the men and women who don't
      have food, health, education, work, security, or even a country. In Africa,
      because of our interminable wars, we hold a sad first place for refugees and
      for all those who have neither land nor liberty. The poor are also our
      young. We are struck by their incredible vitality. They are an absolute
      majority. Women too, as they have always been, are poor. Their condition is
      difficult and precarious but their capacity to love and to serve is always
      appreciated. To evangelize them, according to the commitment of the Church,
      means opening a huge source of hope. Blessed John XXIII wanted a Church that
      was poor and one that served. Who better than the bishop to offer its image
      and testify to it in the world? In Africa, we opted for a Church-family:
      isn't this perhaps the place of solidarity, communion and sharing? If we can
      give something of our poverty for missionary sharing, as has been hoped for
      so often by our Latin American brothers, would this not be a guarantee of
      our hope our survival?"

      * * *

      The History of the Feast of the Holy Rosary.
      By John N. Lupia

      In 1570 the Ottoman Turks, ruled by Ali Pasha, invaded the island of
      Cyprus, then owned by Venice, initiating the Turkish-Cyprian War of
      1570-1573. They captured and destroyed the city of Famagusta, massacring
      its inhabitants. The Venetians were fearful of loosing control of Cyprus,
      which was important to the them since it allowed them to dominate trade in
      the Mediterranean. However, the Ottomans posed an enormous threat to gain
      this control for themselves. These Turkish peoples had developed a fierce
      reputation for moving into an area and taking over. When they invaded
      Cyprus, they terrorized all of Europe. Only the islands of Malta and Crete
      remained in the eastern Mediterranean as European outposts. The Ottomans
      were in a strategic position to invade Europe. When the Ottomans advanced
      into the western Mediterranean they were immediately placed in check at the
      battle of Lepanto.
      Pope St. Pius V (1566-1572), organized the Holy League between Rome and the
      Papal States, which included: Genoa, Venice and Spain. This union brought
      together Pius V, Sebastiano Veniero (1496-1578), the Doge of Venice, and
      Philip of Spain (1527-1598), who together formed a Christian fleet. This
      navy consisting of 208 galleys and 6 galleasses (huge oar-driven ships with
      44 guns), was placed under the command of Don Juan of Austria (1547-1578),
      son of Charles V, and a half brother of Philip of Spain. In the first week
      of October 1571, the Christian armada sailed to engage the Turkish Ottoman
      fleet of 273 galleys, and met them at the Bay of Lepanto. The Christians
      were completely outnumbered. However, their skill in maneuvering, and in
      battle tactics brought about a great victory nearly destroying the Ottoman
      fleet on October 7, 1571. The pitch of battle lasted only three hours. The
      Ottoman armada lost between 190-230 galleys. At least 15 of these were
      destroyed and the remainder were captured. Turkish losses ranged about
      20,000 and about another 10,000 wounded. It is reported that about 13,000
      Christian slaves, who served as rowers on the Ottoman Turkish galleys were
      set free. The Christian fleet celebrated a great victory losing only 12
      galleys. To assure safety to the land, Christian knights stood along the
      banks of the shore to capture or fight any Ottoman Turkish sailor who
      managed to escape.
      This victorious day has been especially marked since Pope Pius V called for
      all of Christendom to pray the rosary of the Blessed Virgin Mary. The
      victory at Lepanto occurred the very day the Roman Rosary confraternity
      offered solemn prayers for the Holy League's success. To commemorate the
      victory in thanksgiving for Our Lady's assistance Pius V declared the first
      Sunday of every October as the feast of Our Lady of Victory. In 1573, Pope
      Gregory XIII (1572-1585), changed the name of the feast to the Holy Rosary,
      in honor of the prayer used to bring about the victory. The feast date was
      set as October 7th in commemoration of the victory at Lepanto.

      * * *

      By John N. Lupia

      The Biography of the Servant of God, Mrs. Dolores Immaculate Gili, a
      proposed candidate for the Congregation of the Causes of Saints.

      Prepared for Most Reverend John Jospeh Myers, Archbishop of Newark, New
      Jersey for the investiagation in her cause as a Servant of God.

      Vita di Snra. Addolorata Immacolata Gili/ Life of Mrs. Dolores Immaculate

      Part One

      Her Family and Birth To Age Seven

      In the Atripalda village of Avellino, Italy, lived the illustrious Penza
      family. Avellino Province is in Campania, in central Italy. The ancient
      Roman name was Abellinum, a city that was built by the inhabitants of Lower
      Italy called the Harpini and the Apulians. Avellino lies about twenty-five
      miles east of Naples. The Penza family lived a few miles outside the
      ancient Roman ruins of Avellinum and not far from the foot of the famous
      abbey of Monte Virgine.

      The Penza family had ten sons. Aniello and two other brothers became
      celebrated musicians and conductors who personally knew the musical genius
      Giuseppe Fortunino Francesco Verdi (1813-1901). Raffaelo, Stanislao, and
      Serafino became Franciscan priests of the Order of the Friars Minor. Two
      sons became lawyers; one became an imperial procurator to the King of Italy.
      Then there was Sabino who became the head of the family bank.

      Sabino Penza and his wife Carmela had three sons, Umberto, Alfredo, and
      Serafino. They adopted a fourth boy Carmelo who became a Franciscan friar.
      Several girls had been born including one named Felicia, but died in
      infancy, an occurance quite common in the nineteenth century. During the
      Advent season of 1891 Carmela discovered she was going to have a child.
      Since this child was believed to have been conceived on the Birth of Mary,
      September 8th, it was to be named after the Blessed Virgin. The popular
      name chosen for girls was Maria Immacolata (Mary Immaculate) celebrated
      since the dogma of the Immaculate Conception declared and defined
      thirty-seven years earlier by Pius IX on December 8, 1854. The cult of the
      Immaculate Conception spread particularly through the miracles at Lourdes,
      France from the miraculous spring wrought by the hand of the young peasant
      girl Bernadette Soubirous (1844-1879) who died twelve years ealier
      (canonized in 1933). In fact, their friends of the Capaldo family had a
      daughter Maria Immacolata, a nun, whom they chose as the child’s godmother.

      On May 7, 1892 a baby girl was born to Sabino and Carmela. Her godfather
      was a newly ordained priest Rev. Nicolino Capaldo, and his sister, Sr.
      Maria Immacolata, the director of an all girls school, was her godmother.
      Since Carmela suffered a lot during her pregnancy with this child she did
      not name her the popular name Maria Immacolata, but, rather, Addolorata
      Immacolata (The Sorrowful Immaculate). This inspiration to name the girl
      after the Sorrowful Mother was from God. No one at the time could have ever
      imagined that she would grow into the mirror image of the Sorrowful and
      Immaculate Heart of Mary.

      When Dolores was four years old she saw the last child born to her parents,
      her new sister Raffaela. The childhood of Dolores was spent with her mother
      and baby sister in the family home that was cared for by servants and a
      live-in maid.

      The hilltop monastery, not far from the Penza home, was dedicated to San
      Pasquale (St. Paschal Baylon 1540-1592). This famous Spanish Franciscan
      lay-brother who served as the porter or doorkeeper won renown throughout the
      Church for his holiness of life and was canonized two centuries before the
      birth of Dolores, in 1690. Just ten days after her fifth birthday, on May
      17, 1897, Leo XIII made him the patron saint of the Eucharist, Eucharistic
      confraternities and conferences. Having that monastery so close to her home
      and this news so close to her own birthday made this saint appealing to this
      young girl at such a tender and impressionable age. From that moment on in
      1897 Dolores developed a closeness to San Pasquale that remained just as
      pure and simple from childhood throughout her entire life. Devotion to him
      developed within her a desire for simplicity. Dolores always aspired for
      being humble like that holy doorkeeper. She also developed a sweet and
      tender reverence for the Eucharistic Jesus who humbled himself to come and
      remain in the form of bread. This was particularly important since she
      began her catechism studies in preparation for her first Holy Communion.
      Her frienship with San Pasquale the patron saint of the Eucharist developed
      within her a burning desire to receive Jesus. It was at this time she was
      sent to the girls school which her godmother, Sr. Maria Immacolata Capaldo,
      directed. Two years later she received her first Holy Communion.

      After her first Holy Communion the sisters had been practicing a special
      procession with the girls for a feast of Our Lady. On that day the girls
      were dressed in their white communion dresses and sang hymns to the Virgin
      Mother of God as they crossed an old brige that spanned a large brook. As
      the girls walked on the brige their weight caused it to collapse plunging
      them with a tumult into the water. Dolores fell into the water but was
      pulled out by her father who with the other parents attended the liturgy in
      Mary’s honor. That crash gave Dolores a shock which lasted her whole life.
      This was the first episode in her life that called her to endure suffering.
      Yet as all signs sent from God this event had a meaning that went deeper
      than that. Dolores was to share in the suffering, the shock that Our Lady
      endured over seeing her Son, Our Lord Jesus Christ, suffer at the brutal
      hands of sinful men. Moreover, her entire life was to be spent as a bridge
      builder, making peace between sinners and God.

      The aftermath of this shock manifested itself to this young girl in a dream.
      Dolores had fallen asleep and began to dream that the house was on fire.
      She was terrified. As the fire caused the ceiling to cave in she saw devils
      run up to her in an effort to grab her and drag her down into hell. As she
      was screaming in terror St. Francis of Assisi appeared who with the mere
      stroke of his arm dispelled the devils into the abyss of hell. Shortly
      afterwards the devils peered up again to see if they could grasp her in one
      last desperate effort. Dolores began to yell and scream once more. St.
      Francis appeared again and this time cast them away permanently. Although
      it was just a dream her screams were real. Her parents hearing her screams
      rushed to her room. Her father held her in his arms. She was shivering and
      shaking, her face was covered in tears. She told him the house was on fire
      and she thought he was dead. He calmed her down and showed her the room.
      “See there is no fire. It was only a dream. You were having a nightmare.
      Tell daddy all about it.” She told her father about the dream with St.
      Francis, a dream she recounted over and over again to numerous people the
      rest of her life. Dolores knew it was a vivid dream one that was given by
      God. She accepted it as a sign from God to become like her friend San
      Pasquale and become a lay Franciscan.

      * * *



      What are the main differences that prevent a practicing Catholic from
      being a Buddhist?  Thank you for your help, as I try and dialogue
      with very confused souls.
      Pax, Greg

      Dear Greg:

      In Pope John Paul II's, Crossing the Threshold of Hope, he discusses
      difference between Buddhism and Catholicism, on pages 84-90 The Holy
      Father points out the central differences regarding salvation. The Buddhist
      attains salvation through detachment from the evil world, not to be one with
      God, but to attain indifference to the world. Buddhism is largely an
      atheistic system.

      See also Charles F. Aiken, "Buddhism" Catholic Encyclopedia, vol. 3: 3028b

      * * *


      What was ultramontanism and how did it affect the Vatican Councils?
      Pax, Greg

      Dear Greg:

      See U. Benigni, "Ultramontanism", Catholic Encyclopedia, vol. 15: 1512a

      * * *


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      When the Eucharistic host is elevated at Mass say:

      "Eternal Father, through the Sorrowful and Immaculate Heart of Mary, I offer
      you the crucified body of your son Jesus Christ, in reparation for all the
      sins committed against you and for the conversion and salvation of the

      When the Eucharistic chalice is elevated at Mass say:

      "Eternal Father, through the Sorrowful and Immaculate Heart of Mary, I offer
      you the precious blood of your son Jesus Christ, in reparation for all the
      sins committed against you and for the conversion and salvation of the

      * * *


      Send donations to:

      Mother Angelica
      5817 OLD LEEDS ROAD
      IRONDALE, AL 35210

      * * *

      Cause of Mama Gili as Servant of God
      Rev. Dante DiGirolamo
      (973) 412-1170

      Rev. Dante DiGirolamo
      P.O. Box 455
      Kearny, New Jersey 07032

      * * *


      "during this important time, as the eve of the new millennium approaches . .
      . unity among all Christians of the various confessions will increase until
      they reach full communion." John Paul II, Tertio Millennio Adveniente, 16

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