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Company C, 8th Indiana Infantry
The Sedan Times-Star, Thursday, July 13, 1911, Pg. 1
Died: July 7, 1911
WILLIAM H. STUDY DEAD.
______
PASSED AWAY AT HIS HOME
HERE LAST FRIDAY.
______
HEART TROUBLE THE CAUSE
______
He Was a Former Probate Judge
of This County and One of Its
Foremost Citizens.
______
William H. Study, ex-probate judge and one of the best known citizens of Chautauqua county, died at his home here at about 2 o’clock Friday afternoon. His death came after twenty-four hours of acute heart trouble. The first symptoms were shown shortly after dinner Thursday when he complained of pain near his heart. His condition steadily became more alarming and he soon took his bed. Every effort was made by stimulants to maintain the heart action but it proved only a temporary expedient. Death came to him very easily and he passed away as one failing to sleep.
Judge Study was born July 20, 1841, at Williamsburg, Ind. He lacked only thirteen days of being 70 years of age.
When the second call for volunteers came at the outbreak of the Civil war Judge Study enlisted in Company C, 8th Indiana Infantry. He served four years and participated in many of the most important and decisive battles of that great contest. He held the offices of sergeant and first lieutenant in his company. At the close of the war he returned home to Indiana and on December 14, 1865, he was married to Louisa Cranor at Hagerstown, Ind. To them five children were born. Two of them Lurena and Kizzie, died in infancy. Three sons Bertsell C. Study of Denver, Clarence M. Study of Bon Ami, Louisiana, and Harry P. Study, are living and with the wife and mother mourn the death of their loved one. Two sisters, Mrs. William Oler of Williamsburg, Ind., and Mrs. Chas. H. Huff of Martinsville, Ind., and one brother, Isaac Study of Cedar Vale, also survive him.
Judge Study was appointed deputy sheriff of Wayne county, Indiana, in 1866 and served four years. In 1870 he was elected sheriff and filled the office for two terms. At the close of his last term he moved to Indianapolis, Ind., and engaged in the real estate business. In 1877 he moved to Fountain City, Ind., where he conducted a mercantile and grain business. In 1884 he came to Chautauqua county and located on a ranch in Harrison township four miles southeast of Cedar Vale. Later he moved to Cedar Vale and engaged in the milling business. In 1900 he was elected probate judge and in 1902 was reelected serving four years.
The funeral was held from the Methodist Episcopal church, of which he was a member , at 3 o’clock Sunday afternoon. The pastor, Rev. R. T. Harkness, conducted the services and paid beautiful tributes to Judge Study’s character. The pallbearers included three old friends from Cedar Vale, Postmaster Austin Brown, Commissioner H. L. Cox and W. M. Jones. The others were P. F. Eggan, F. B. Garrett and W. H. Dennis of Sedan. The G. A. R. attended in a body and conducted the burial services. The casket was covered with a large flag and with beautiful floral offerings from friends here and elsewhere.
Judge Study suffered a stroke of paralysis in June 1909, and from that time dates his physical breakdown. Until that time he was as fine a specimen of physical strength as one often sees. Even when stricken he was still happy and took the matter lightly. He had been at Cedar Vale and as the county was then in the midst of the first court house campaign he was attending a court house meeting in the old Lance office. His friends carried him on a cot to his home, a block away, and he kept time for their step although he could not speak plainly. After a week or two he was again able to get around but the effects of the paralysis were still noticeable and his decline from then was slow but sure. He wanted to die. He felt that he had lived his three-score-and-ten and that the future held only suffering and sorrow for him. Strong in the consciousness of an upright life he had no fears of death and he welcomed it as a friend setting one free from a life of pain.
Judge Study was one of the best probate judges this county ever had. With splendid mind and wide information he combined a fine discernment of justice with a courage that knew no fear. His love of justice was strong and he administered the duties of his office faithfully and impartially to a degree seldom known. He was strong in his likes and dislikes, but his dislikes were always tempered with a sense of justice. In the last few years he has given much time and thought to his religious welfare. As a husband and father Judge Study was loving, indulgent and faithful. As a citizen he exercised courageously an intelligent conception of the duties of citizenship. As a neighbor he was loved by all who knew him and his home here has always been the scene of frequent social gatherings. He will be missed by all and the sympathy extended to his wife and sons is deep and sincere.
English Christian Skit" We Must Be Dreaming!" | Can We Enter the Kingdom of Heaven Through Hard Work
Introduction
A religious-world pastor in a sheepskin coat, a kind and honest wife, and a devoted Christian with discernment who loves the truth come together in a humorous skit that explores the question, "Can one enter the kingdom of heaven through hard work?" The ironic language and the brilliant debate between the believer and the pastor leave viewers with a lot to think about …
recommenda to you: What is salvation
Situated on 900 acres of beautiful farmland, the Jesuit Spirituality Center at Grand Coteau provides a quiet and restful environment for those seeking to listen and respond to God through the Spiritual Exercises of St. Ignatius Loyola.
The buildings and grounds of St. Charles College provide a tranquil setting for prayer and meditation, reading and relaxation. The farmland boasts live oak, pine and pecan trees, azalea and other flowering bushes in the heart of Cajun country. Bicycles, an outdoor swimming pool and walking and jogging paths are available for exercising and relaxation.
The retreat center, newly-renovated and reopened in June 2013, now has central air conditioning and provides 33 retreatant rooms. Each room has a full bath, a new bed and an individual temperature control. The third floor features a bright, airy lounge area for retreatants, as well as a snack room. A separate dining room for retreatants provides a quiet atmosphere for meals.
The Jesuit Spirituality Center features individually directed retreats. A directed retreat at the center is a personally guided prayer experience of three, five, eight or thirty days in which the retreatant follows the dynamics of the Spiritual Exercises while listening for God’s personal word spoken through the Scripture. Ongoing spiritual direction may be arranged, usually as a follow-up to an individually directed retreat. Jesuit discernment retreats are also offered free of charge each fall for those considering a vocation to the Society of Jesus.
Hemis Monastery is a Tibetan Buddhist monastery (gompa) of the Drukpa Lineage, located in Hemis, Ladakh, India. Situated 45 km from Leh, in the state of Jammu and Kashmir. Hemis Monastery existed before the 11th century and was re-established in 1672 by the Ladakhi king Sengge Namgyal. The annual Hemis festival honoring Padmasambhava is held here in early June.
Terma and tertöns : The essence of Tebetan Buddhism.
Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma (Terma or "hidden treasure"- are key Tibetan Buddhist teaching, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts, in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuous revelation in Tibetan Buddhism. Termas are a part of Tantric Literature. Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes objects are hidden away, the teachings associated should be understood as being “concealed within the mind of the guru”, that is, the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing).
Terma is an emanation of Amitabha (Amitābha or Amideva, is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitābha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia, while in Vajrayana Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. "Amitābha" is translatable as "Infinite Light," hence Amitābha is also called "The Buddha of Immeasurable Life and Light" ).
Terma that is said to appear to tertons (A tertön is a discoverer of ancient texts or terma in Tibetan Buddhism) in visionary encounters and a focus of Tibetan Buddhist practice (Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim. It is also practiced in Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity. Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million).
History
Hemis Monastery existed before the 11th century. Naropa, the pupil of the yogi Tilopa, and teacher of the translator Marpa is connected with this monastery. A translation was made by A. Grünwedel (Nӑro und Tilo,: Festschrift Ernst Kuhn, München 1916) of Naropa's biography that was found in Hemis monastery.
In this manuscript Naropa (or Naro) meets the "dark blue" (Skr.: nila: dark blue or black) Tilopa (or Tillo), a tantric master, who gives Naropa 12 "great" and 12 "small" tasks to do in order to enlighten him to the inherent emptiness/illusoriness of all things. Naropa is depicted as the "abbott of Nalanda" (F. Wilhelm, Prüfung und Initiation im Buche Pausya und in der Biographie des Naropa, Wiesbaden 1965, p. 70), the university-monastery in today's Bihar, India, that flourished until the sacking by Turkish and Afghan Muslim forces. This sacking must have been the driving force behind Naropa's peregrination in the direction of Hemis. After Naropa and Tilopa met in Hemis they travelled back in the direction of a certain monastery in the now no longer existing kingdom of Maghada, called Otantra which has been identified as today's Otantapuri. Naropa is consered the founding father of the Kagyu-lineage of the Himalayan esoteric Buddhism. Hence Hemis is the main seat of the Kagyu lineage of Buddhism.
In 1894 Russian journalist Nicolas Notovitch claimed Hemis as the origin of an otherwise unknown gospel, the Life of Saint Issa, Best of the Sons of Men, in which Jesus is said to have traveled to India during his "lost years." According to Notovitch, the work had been preserved in the Hemis library, and was shown to him by the monks there while he was recuperating from a broken leg. But once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence. Bart D. Ehrman states that "Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax". However, the Indian Pandit Swami Abhedananda also claims to have read the same manuscript, and published his account of viewing it after his visit to Hemis in 1921. Abhedananda claims on the book jacket that it was translated for him with the help of a "local Lama interpreter." In the same vein, Notovich did not initially translate the manuscript, but reported his Sherpa guide did so as Notovitch could not read the original text. Notovich's version of the manuscript was translated from Tibetan to Russian to French to English. According to Swami Abhedananda's account, his Lama's translation was equivalent to the one published by Notovich. The Gutenberg Project has published the entire manuscript as a free ebook.
Hemis Festival
The Hemis Festival is dedicated to Lord Padmasambhava (Guru Rimpoche) venerated as the Dance Performance at Hemis Monastery representative reincarnate of Buddha. He is believed to have been born on the 10th day of the fifth month of the Monkey year as predicted by the Buddha Shakyamuni. It is also believed that his life mission was, and remains, to improve the spiritual condition of all living beings. And so on this day, which comes once in a cycle of 12 years, Hemis observes a major extravaganza in his memory. The observance of these sacred rituals is believed to give spiritual strength and good health. The Hemis festival takes place in the rectangular courtyard in front of the main door of the monastery. The space is wide and open save two raised square platforms, three feet high with a sacred pole in the center. A raised dias with a richly cushioned seat with a finely painted small Tibetan table is placed with the ceremonial items - cups full of holy water, uncooked rice, tormas made of dough and butter and incense sticks. A number of musicians play the traditional music with four pairs of cymbals, large-pan drums, small trumpets and large size wind instruments. Next to them, a small space is assigned for the lamas to sit.
The ceremonies begin with an early morning ritual atop the Gompa where, to the beat of drums and the resounding clash of cymbals and the spiritual wail of pipes, the portrait of "Dadmokarpo" or "Rygyalsras Rimpoche" is then ceremoniously put on display for all to admire and worship.
The most esoteric of festivities are the mystic mask dances. The Mask Dances of Ladakh are referred collectively as chams Performance. Chams performance is essentially a part of Tantric tradition, performed only in those gompas which follow the Tantric Vajrayana teachings and the monks perform tantric worship.
Source: Wikipedia and others.
On Saturday, June 7, 2014. Bishop David J. Walkowiak ordained Rev. Mr. Douglas Braun and Rev. Mr. William
Vander Werff as transitional deacons during celebration of the Eucharist with the Rite of Ordination to the Transitional Diaconate at the Cathedral of Saint Andrew. Transitional deacons are deacons preparing for the priesthood.
Please keep these men in your prayers as they continue their discernment of a vocation of priestly ministry in service to our Lord and his people. (Photography by Jonathan Tramontana)
For more information about priestly formation in the diocese, visit www.grpriests.org/Pages/Home.aspx.
O Saint Longinus, you were chosen as the venerable gate keeper and was granted the gift of discernment by the Lord. An eyewitness of God's miracle who glorified the resurrected Christ. To your death, you remained Christ's soldier and for Christ you gave your head.
Pray for us, therefore, O St. Longinus so that being inspired by your example and assisted by your prayers, we may live a holy life, die a happy death, and reach eternal life to praise and thank God in heaven with you.
I ask you to pray to God this special request if it be His holy will.
( Mention your requests )
Our Father
Hail Mary
Glory Be
Almighty, Eternal God, You were pleased to make Your Church illustrious through the varied splendor of St. Longinus. As we venerate his memory, may we also follow such shining examples of virtue on earth and thus obtain merited crowns in Heaven. We ask this through Christ our Lord. Amen.
St. Longinus Patron Saint of the blind and people with poor eyesight, Pray for us.
St. Longinus Patron Saint of Labor and Power, Pray for us.
St. Longinus Patron Saint of Good Discernment, Pray for Us.
Feast Day: Pre- vatican II : March 15
Vatican II : October 16
Eight men commence ministry for the Church
Story and photos by Ambria Hammel | Nov. 15, 2010 | The Catholic Sun
A baptism at St. Gabriel the Archangel Parish in Cave Creek last week marked a double cause for celebration for one man in particular.
The waters of baptism signaled the first step of a lifelong journey in faith for the 2-month-old boy and the first time the celebrant — the infant’s grandfather — administered the sacrament as a permanent deacon for the Church.
One day prior, Deacon Robert Torigian was among eight men, all married with children, whom Bishop Thomas J. Olmsted ordained to the diaconate Nov. 6 at Ss. Simon and Jude Cathedral. They join 239 permanent deacons serving the Phoenix Diocese from the altar, within parish ministries and in the greater community.
“I know that each of them has what it takes to be an effective, caring deacon and a powerful witness of Jesus, the Servant of all,” said Deacon Doug Bogart, associate director of education and formation for the diaconate.
He described them as smart and creative. The new deacons, ages 42-60, have a strong commitment to service, particularly to the bishop, their parishes and to the poor, Deacon Bogart added.
Bishop Olmsted told a crowded cathedral filled with extended family, friends, priests and fellow deacons that deacons represent the charity of the Church. Therefore, he said, they will see the new deacons as disciples seeking “not to be served, but to serve.”
Then he spoke directly to his eight newest “sons.”
“You receive sacred authority to teach in the name of the Church. Such teachings are badly needed,” the bishop said. He cautioned them to resist the temptation to omit any teaching that may not be popular.
“Hand it on faithfully in its organic wholeness,” the bishop said.
One by one all eight deacon candidates knelt in front of the bishop, placed their hands in his and promised their fidelity.
Then the entire church offered a litany of supplication while the candidates fully prostrated themselves down the cathedral’s center aisle. It marked their act of submission.
When they got up, the new deacons spread themselves along the foot of the altar where priests vested them for the first time. Jesuit Father Dave Klein vested his brother Deacon Tom Klein, who will be the only deacon serving St. Francis Xavier Parish.
Deacon Klein also cited his other brother, a St. Thomas the Apostle parishioner and longtime Vincentian, as influential in his discernment.
“It’s been a lifetime evolution for me. There was no lightning bolt moment,” Deacon Klein said in his final hour before ordination.
Deacon Klein, who also works as a trial lawyer, will head the parish’s busy marriage preparation program. He hopes to encourage parishioners of all ages to become more active in the Church.
Once vested, the deacons knelt a final time in front of Bishop Olmsted as he symbolically handed each of them the Book of the Gospels.
“Now you are not only hearers of the Gospels, but also its ministers,” the bishop said.
The deacons finished their ordination Mass from the altar and helped distribute the Eucharist.
Hope for the future
“We, today, witnessed the living faith being handed on from generation to generation so that the Church of Christ will never be without the sacraments of the three holy orders of the Church,” Bishop Eduardo A. Nevares said during a brief program at a post-ordination reception.
Providing for the future of the Church, especially by administering the sacrament of baptism, is what several new deacons looked forward to in their first weeks of ordained ministry. One had eight baptisms lined up during his first week.
“That is the joy and source of hope,” said Deacon David Runyan, a retired meteorologist who will serve St. Andrew the Apostle Parish in Chandler and El Cristo Rey Parish at the Grand Canyon in the summertime.
Deacon Torigian, who baptized his grandson, plans to remind older Catholics of their baptismal obligation to come to know and serve the Lord, he said.
The new deacon and longtime physician assistant should know a thing or two about service. He devoted so much time to pastoral ministry in his native Detroit that several deacons invited him to consider joining the diaconate. He finished formation in Phoenix.
Outside of parish work at St. Gabriel, Deacon Torigian will also help the diocesan Office of Natural Family Planning develop curriculum for Catholic high school students.
Deacon Jim Gall, who for a while didn’t know what a deacon was but always liked to serve others, also looks forward to living the deacon motto of servant leadership.
He gained a deeper prayer life during the formation process. It’s helped him see things with spiritual eyes instead of reacting based on temperament, he said.
“I could never go back to the way I was,” Deacon Gall said.
Most new deacons said they gained a deeper spirituality and strengthened their marriage and family relationships during formation.
“I just thank God that I finally said yes,” said Deacon Al Homiski, a parish administrator at St. Bernadette in Scottsdale. He admitted putting off repeated invitations to join the diaconate for years.
The five-year formation process in Phoenix involves two years of weekly Kino classes, monthly diaconate meetings with candidates and their wives, practicums including at St. Joseph’s Hospital and Medical Center, and twice daily prayer. The experience is enough to impact the entire family.
Deacon Ron Johnson saw a noticeable change in the spiritual lives of his three children as well during formation. The psychologist first felt called to the diaconate during a Cursillo weekend seven years ago and is looking forward to being the first Spanish-speaking deacon in the Flagstaff area.
He’ll also travel with Fr. Pat Mowrer throughout the north deanery supporting other parishes and missions.
Deacon Jason Robinson said he was always attracted to serving the Church. He applied to the priesthood after high school and entered further discernment.
He soon met his wife through a singles ministry and continued to search for his niche in the Church.
“I had this passion for the Church kind of from the inside, yet I was a working man,” the software developer said, “so I was always a bridge.”
He thought about entering the diaconate later in life. A personal invitation to the diaconate expedited his formation and ordination.
His ministry will include prison and Native American outreach plus parish work.
“Thank you for responding to God,” Deacon Jim Trant, director of the diaconate told the diocese’s newest deacons, “for doing and acting upon His will.”
More: www.catholicsun.org
ORDERING INFORMATION
Looking for a glossy/matte copy of this photo? Please call 602-354-2140 or send an e-mail for ordering information. Please note the photo's title when ordering. Download the order form here.
Copyright 2006-2010 The Catholic Sun. All rights reserved. This photo and all photos on this Web site credited to The Catholic Sun are provided for personal use only and may not be published, broadcasted, transmitted or sold without the expressed consent of The Catholic Sun.
Eight men commence ministry for the Church
Story and photos by Ambria Hammel | Nov. 15, 2010 | The Catholic Sun
A baptism at St. Gabriel the Archangel Parish in Cave Creek last week marked a double cause for celebration for one man in particular.
The waters of baptism signaled the first step of a lifelong journey in faith for the 2-month-old boy and the first time the celebrant — the infant’s grandfather — administered the sacrament as a permanent deacon for the Church.
One day prior, Deacon Robert Torigian was among eight men, all married with children, whom Bishop Thomas J. Olmsted ordained to the diaconate Nov. 6 at Ss. Simon and Jude Cathedral. They join 239 permanent deacons serving the Phoenix Diocese from the altar, within parish ministries and in the greater community.
“I know that each of them has what it takes to be an effective, caring deacon and a powerful witness of Jesus, the Servant of all,” said Deacon Doug Bogart, associate director of education and formation for the diaconate.
He described them as smart and creative. The new deacons, ages 42-60, have a strong commitment to service, particularly to the bishop, their parishes and to the poor, Deacon Bogart added.
Bishop Olmsted told a crowded cathedral filled with extended family, friends, priests and fellow deacons that deacons represent the charity of the Church. Therefore, he said, they will see the new deacons as disciples seeking “not to be served, but to serve.”
Then he spoke directly to his eight newest “sons.”
“You receive sacred authority to teach in the name of the Church. Such teachings are badly needed,” the bishop said. He cautioned them to resist the temptation to omit any teaching that may not be popular.
“Hand it on faithfully in its organic wholeness,” the bishop said.
One by one all eight deacon candidates knelt in front of the bishop, placed their hands in his and promised their fidelity.
Then the entire church offered a litany of supplication while the candidates fully prostrated themselves down the cathedral’s center aisle. It marked their act of submission.
When they got up, the new deacons spread themselves along the foot of the altar where priests vested them for the first time. Jesuit Father Dave Klein vested his brother Deacon Tom Klein, who will be the only deacon serving St. Francis Xavier Parish.
Deacon Klein also cited his other brother, a St. Thomas the Apostle parishioner and longtime Vincentian, as influential in his discernment.
“It’s been a lifetime evolution for me. There was no lightning bolt moment,” Deacon Klein said in his final hour before ordination.
Deacon Klein, who also works as a trial lawyer, will head the parish’s busy marriage preparation program. He hopes to encourage parishioners of all ages to become more active in the Church.
Once vested, the deacons knelt a final time in front of Bishop Olmsted as he symbolically handed each of them the Book of the Gospels.
“Now you are not only hearers of the Gospels, but also its ministers,” the bishop said.
The deacons finished their ordination Mass from the altar and helped distribute the Eucharist.
Hope for the future
“We, today, witnessed the living faith being handed on from generation to generation so that the Church of Christ will never be without the sacraments of the three holy orders of the Church,” Bishop Eduardo A. Nevares said during a brief program at a post-ordination reception.
Providing for the future of the Church, especially by administering the sacrament of baptism, is what several new deacons looked forward to in their first weeks of ordained ministry. One had eight baptisms lined up during his first week.
“That is the joy and source of hope,” said Deacon David Runyan, a retired meteorologist who will serve St. Andrew the Apostle Parish in Chandler and El Cristo Rey Parish at the Grand Canyon in the summertime.
Deacon Torigian, who baptized his grandson, plans to remind older Catholics of their baptismal obligation to come to know and serve the Lord, he said.
The new deacon and longtime physician assistant should know a thing or two about service. He devoted so much time to pastoral ministry in his native Detroit that several deacons invited him to consider joining the diaconate. He finished formation in Phoenix.
Outside of parish work at St. Gabriel, Deacon Torigian will also help the diocesan Office of Natural Family Planning develop curriculum for Catholic high school students.
Deacon Jim Gall, who for a while didn’t know what a deacon was but always liked to serve others, also looks forward to living the deacon motto of servant leadership.
He gained a deeper prayer life during the formation process. It’s helped him see things with spiritual eyes instead of reacting based on temperament, he said.
“I could never go back to the way I was,” Deacon Gall said.
Most new deacons said they gained a deeper spirituality and strengthened their marriage and family relationships during formation.
“I just thank God that I finally said yes,” said Deacon Al Homiski, a parish administrator at St. Bernadette in Scottsdale. He admitted putting off repeated invitations to join the diaconate for years.
The five-year formation process in Phoenix involves two years of weekly Kino classes, monthly diaconate meetings with candidates and their wives, practicums including at St. Joseph’s Hospital and Medical Center, and twice daily prayer. The experience is enough to impact the entire family.
Deacon Ron Johnson saw a noticeable change in the spiritual lives of his three children as well during formation. The psychologist first felt called to the diaconate during a Cursillo weekend seven years ago and is looking forward to being the first Spanish-speaking deacon in the Flagstaff area.
He’ll also travel with Fr. Pat Mowrer throughout the north deanery supporting other parishes and missions.
Deacon Jason Robinson said he was always attracted to serving the Church. He applied to the priesthood after high school and entered further discernment.
He soon met his wife through a singles ministry and continued to search for his niche in the Church.
“I had this passion for the Church kind of from the inside, yet I was a working man,” the software developer said, “so I was always a bridge.”
He thought about entering the diaconate later in life. A personal invitation to the diaconate expedited his formation and ordination.
His ministry will include prison and Native American outreach plus parish work.
“Thank you for responding to God,” Deacon Jim Trant, director of the diaconate told the diocese’s newest deacons, “for doing and acting upon His will.”
More: www.catholicsun.org
ORDERING INFORMATION
Looking for a glossy/matte copy of this photo? Please call 602-354-2140 or send an e-mail for ordering information. Please note the photo's title when ordering. Download the order form here.
Copyright 2006-2010 The Catholic Sun. All rights reserved. This photo and all photos on this Web site credited to The Catholic Sun are provided for personal use only and may not be published, broadcasted, transmitted or sold without the expressed consent of The Catholic Sun.
Hemis Monastery is a Tibetan Buddhist monastery (gompa) of the Drukpa Lineage, located in Hemis, Ladakh, India. Situated 45 km from Leh, in the state of Jammu and Kashmir. Hemis Monastery existed before the 11th century and was re-established in 1672 by the Ladakhi king Sengge Namgyal. The annual Hemis festival honoring Padmasambhava is held here in early June.
Terma and tertöns : The essence of Tebetan Buddhism.
Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma (Terma or "hidden treasure"- are key Tibetan Buddhist teaching, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts, in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuous revelation in Tibetan Buddhism. Termas are a part of Tantric Literature. Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes objects are hidden away, the teachings associated should be understood as being “concealed within the mind of the guru”, that is, the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing).
Terma is an emanation of Amitabha (Amitābha or Amideva, is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitābha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia, while in Vajrayana Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. "Amitābha" is translatable as "Infinite Light," hence Amitābha is also called "The Buddha of Immeasurable Life and Light" ).
Terma that is said to appear to tertons (A tertön is a discoverer of ancient texts or terma in Tibetan Buddhism) in visionary encounters and a focus of Tibetan Buddhist practice (Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim. It is also practiced in Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity. Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million).
History
Hemis Monastery existed before the 11th century. Naropa, the pupil of the yogi Tilopa, and teacher of the translator Marpa is connected with this monastery. A translation was made by A. Grünwedel (Nӑro und Tilo,: Festschrift Ernst Kuhn, München 1916) of Naropa's biography that was found in Hemis monastery.
In this manuscript Naropa (or Naro) meets the "dark blue" (Skr.: nila: dark blue or black) Tilopa (or Tillo), a tantric master, who gives Naropa 12 "great" and 12 "small" tasks to do in order to enlighten him to the inherent emptiness/illusoriness of all things. Naropa is depicted as the "abbott of Nalanda" (F. Wilhelm, Prüfung und Initiation im Buche Pausya und in der Biographie des Naropa, Wiesbaden 1965, p. 70), the university-monastery in today's Bihar, India, that flourished until the sacking by Turkish and Afghan Muslim forces. This sacking must have been the driving force behind Naropa's peregrination in the direction of Hemis. After Naropa and Tilopa met in Hemis they travelled back in the direction of a certain monastery in the now no longer existing kingdom of Maghada, called Otantra which has been identified as today's Otantapuri. Naropa is consered the founding father of the Kagyu-lineage of the Himalayan esoteric Buddhism. Hence Hemis is the main seat of the Kagyu lineage of Buddhism.
In 1894 Russian journalist Nicolas Notovitch claimed Hemis as the origin of an otherwise unknown gospel, the Life of Saint Issa, Best of the Sons of Men, in which Jesus is said to have traveled to India during his "lost years." According to Notovitch, the work had been preserved in the Hemis library, and was shown to him by the monks there while he was recuperating from a broken leg. But once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence. Bart D. Ehrman states that "Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax". However, the Indian Pandit Swami Abhedananda also claims to have read the same manuscript, and published his account of viewing it after his visit to Hemis in 1921. Abhedananda claims on the book jacket that it was translated for him with the help of a "local Lama interpreter." In the same vein, Notovich did not initially translate the manuscript, but reported his Sherpa guide did so as Notovitch could not read the original text. Notovich's version of the manuscript was translated from Tibetan to Russian to French to English. According to Swami Abhedananda's account, his Lama's translation was equivalent to the one published by Notovich. The Gutenberg Project has published the entire manuscript as a free ebook.
Hemis Festival
The Hemis Festival is dedicated to Lord Padmasambhava (Guru Rimpoche) venerated as the Dance Performance at Hemis Monastery representative reincarnate of Buddha. He is believed to have been born on the 10th day of the fifth month of the Monkey year as predicted by the Buddha Shakyamuni. It is also believed that his life mission was, and remains, to improve the spiritual condition of all living beings. And so on this day, which comes once in a cycle of 12 years, Hemis observes a major extravaganza in his memory. The observance of these sacred rituals is believed to give spiritual strength and good health. The Hemis festival takes place in the rectangular courtyard in front of the main door of the monastery. The space is wide and open save two raised square platforms, three feet high with a sacred pole in the center. A raised dias with a richly cushioned seat with a finely painted small Tibetan table is placed with the ceremonial items - cups full of holy water, uncooked rice, tormas made of dough and butter and incense sticks. A number of musicians play the traditional music with four pairs of cymbals, large-pan drums, small trumpets and large size wind instruments. Next to them, a small space is assigned for the lamas to sit.
The ceremonies begin with an early morning ritual atop the Gompa where, to the beat of drums and the resounding clash of cymbals and the spiritual wail of pipes, the portrait of "Dadmokarpo" or "Rygyalsras Rimpoche" is then ceremoniously put on display for all to admire and worship.
The most esoteric of festivities are the mystic mask dances. The Mask Dances of Ladakh are referred collectively as chams Performance. Chams performance is essentially a part of Tantric tradition, performed only in those gompas which follow the Tantric Vajrayana teachings and the monks perform tantric worship.
Source: Wikipedia and others.
As Vocations Promoter for the English Dominicans, I was at Invocation, the national discernment festival of England & Wales.
Sr Hyacinthe OP and I gave workshops on Dominican spirituality.
on the holy cards lots of ESCARCHAS
it happened this morning 7/30/12 affter the 6am rosary
Scientific Study Claimed To Yield No Clue As To Composition Of Mysterious 'Glitter'
[In many parts of the world or at least the West, those involved in devotional and charismatic practices have asserted that at times a strange "glitter" falls, like decorative manna. This is a particularly difficult phenomenon to accept in the way of its strangeness and glitziness, although it was reported during the apparitions at Fatima, Portugal, during 1917 in an ephemeral form which soon vanished, leaving no material.]
The glitter reported in some parts of the world allegedly remains as a physical manifestation. While remaining open we warn that the materialization of any such thing can be occult, and so we place that as input for discernment. At the same time, Christians across denominations have been reporting both the glitter and "gold dust" during especially poignant spiritual moments. The alleged phenomenon is prevalent in South America, particularly Venezuela -- including the approved apparition site of Betania -- as well as the Miami area.
In Latin America it is known as "escarchas." Below we present an article translated by former monk Allan Weilart from a Spanish article entitled, "La Gracia de las Escarchas" or "The Grace of the Escarchas," including scientific tests of the "glitter." The article, from a while back, was translated from the official website of the convent at Carrizal, Venezuela where, along with all the houses of the same community in Venezuela, "escarchas" were said fall from "Heaven" during daily Mass. We submit it unedited for your strict discernment]:
"The Grace of Escarchas"
translated from the Spanish:
The theme of escarchas has become a controversial topic for certain people, some lend absolute credibility to them, believing they are a sign that shows the presence and aid of the Most Holy Virgin, just as she affirmed it that day February 9, 1993, to Sister Mary Carmen. Others reject such a possibility and doubt, laughing it all off.
It is important to precisely touch on this theme with a certain latitude by noting that escarchas from Carrizal have been studied twice in different laboratories of the Central University of Venezuela.
The first study was carried out by the petition of the Sister Mary Clara, superior of the Servants of Jesus in Carrizal and by the Chief Engineer who was the intermediary with the UCV, since was he graduated from that university in the Faculty of Engineering and could help in that sense. The Laboratory of Special Studies of the School of Mechanical Engineering accepted the assignment and proceeded with a thorough a scientific investigation.
This study was carried out September 21 -- October 14, 1993. The samples were taken of escarchas which appeared on different days within the dates mentioned, in the monastery of Carrizal, as well as a sample of the escarchas which appeared the day following the first apparition so that those also could be analyzed.
So once they separated and placed the samples in test tubes. They were sealed airtight, to prevent the possibility of fraud, by order of the Chief Engineer. He was likewise present during the majority of the hours of study dedicated to the investigation. In this manner and under these conditions, were the escarchas delivered to the laboratory of the UCV.
It is interesting here to allude to an event which happened September 22, when at 9:00 AM, a doctor came to the laboratory and related that the previous day having listened on the origin of the escarchas, and having access to the laboratory, had secretly taken two of these escarchas to his two small children who had suffered from chronic asthma for some years.
He related that after having taken the escarchas home, the children unexpectedly suffered a severe asthma attack and expelled phlegm by coughing almost all night. They were cured when they awoke; the asthma had disappeared!
The laboratory continued its scientific examination of the escarchas, submitting them to study and observation, by viewing them in the microscope without processing and in the electron microscope without processing.
Then they were studied again in the microscope and in the electronic one, but this time with processing chemicals.
They were then submitted to different mechanical actions and to other various chemical processing and incinerated in a burning flame. The results were similar to the ones found in the second more comprehensive and exhaustive study.
This second study was carried out, with the consent of the Sister Mary Clara, with a much more extensive sample of escarchas, including industrial glitter, manufactured by man, in order to know the difference between them.
From among the escarchas that appeared from the Virgin were chosen samples from other convents in Venezuela in which this phenomenon had also taken place, including some collected during a conference of the Marian Movement of Priests on March 2, 1992.
The colors of the religious escarchas chosen for this scientific study, so-called to distinguish them from manufactured glitter were silver, gold, green, red, aquamarine, pink, and transparent.
They took the shapes of squares, rectangles, and hexagons. Their size was between 1 and 2 millimeters.
There was also golden dust collected. The circumstances of these appearance of escarchas was related to some of these situations: moments of anguish and pain, dedication to the Virgin, moments of prayer, and even without any particular reason: simply they appeared.
Some escarchas had appeared on the hands, others on the face; there were also taken from various parts of the body, and even some collected off bedspreads, off the cloths of the altar, or off the pews of the church. As for type of people they had been collected from: children, youths and adults, religious sisters, as well as laymen of both sexes.
This second study was initiated in October of 1994 and was finished in May of 1995. The thesis of the experiment had this title: "INVESTIGATION OF THE PRIVATE MATERIAL OF VARIOUS COLORS AND ITS COMPARISON WITH INDUSTRIAL GLITTER"
The religious escarchas taken of the samples chosen of the places already mentioned were submitted to the same experimental processing that the other man-made glitter, in order to compare the physiochemical characteristics of both types and to compare likewise the effects produced by subjugation of both groups to mechanical actions, incinerations by flame, chemical
processing, and other means.
The chemical processing both types of escarchas (religious and industrial glitter) were submitted successively to nitric acid, hydrochloric acid, isopropol alcohol, to NITAL (mixture of alcohol and nitric acid), to hydroxide of sodium, to benzol, to benzene, and to flurohydric acid. After being submitted to these chemical substances for periods that oscillated between 60 minutes and several days, they were examined by electron microscope.
Selected for this experiment was the laboratory of Physics of the Faculty of Sciences of the Central University, in which was located one of the better electron microscopes in Venezuela.
The results were carefully scrutinized by three professors and continuously monitored by the Licentiate in Biology, Gillermo Strap, of the Laboratory of Physics of the UCV. The conditions of the experiments and strict measures of scientific character were carefully followed.
These results can be summarized thus:
A.- Simple observation can differentiate the religious escarchas from man-made glitter in the following way: the religious ones have greater quantity of tones in its color. For example in glitter, they came three types of green tone and in the religious to seven types of that tone of
color can be observed. The religious escarchas are thin, light, and shine with apparently their own brightness; they do not reflect light shined on them in the same manner as does glitter. The religious escarchas adhere to any surface and it is difficult to remove them. They present two faces or surfaces, as the plant leaves: a "top" and "bottom" side.
On the other hand, manufactured glitter is rough; it feels sandy, without its own brightness, it dazzles when any light shines on it; it is not as adherent as escarchas, and they present two equal surfaces.
B - Observation with optic microscope, without processing the following differences can be found:
In the religious escarchas is observed the presence of protozoans or of green or various algae and blue or of diverse fungi, bubbles of air, water, and crystals. These elements always remained static, without activity, they seemed like fossils.
In the man-made glitter it is observed that besides having the two equal faces lack protozoans, fungi, algae and they do not contain anything organic in them.
C - Of the observation with electron microscope without processing, can be appreciated the following differences:
The escarchas are not metallic -- it is impossible to see them without first covering them with gold (does not apply with silver escarchas), in order visualize them with the detachment of the necessary secondary electrons to be able to view them through the electron microscope. They show they have a laminated structure. The edges are solid.
Glitter possesses half of the thickness of the religious escarchas; they are of plastic material and the mark of the cut of the machine is observed at the same junction, as if were a fingerprint. The edges are not solid.
D.- Of the observation of the frosts submitted to various chemical processing and then analyzed by optic microscope, can be appreciated these differences:
No differences were found when both groups were submitted to nitric acid, hydrochloric acid and distilled water.
But with isopropyl alcohol, the religious escarchas were not bleached, but the glitter was bleached 75 percent. With NITAL the religious escarchas remained stable while the glitter
suffered total discoloration, they diminished in size and developed pores, tracks, and bubbles of air.
With hydroxide of sodium the religious escarchas did not suffer alterations, while the glitter was reduced of size.
The test of acid fluorohydric acid turns out to be highly significant: the religious escarchas remained stable while the industrial glitter disappeared completely.
This last experiment shows that the religious escarchas are not metallic, neither they are of plastic, nor mica, nor resins. Their composition could not be determined. With the oxide of propylene the same thing was shown, although through this chemical substance, glitter suffered corrosion by its industrial nature, but not the religious escarchas.
E.- Of the observation of the frosts submitted to thermal procedure of flames and combustion is obtained these differences:
The religious frosts are bleached a little, but they increase their shine and do not leave any residual odor. The glitter is bleached completely; they lose the shine and they leave an irritating odor, noxious to the eyes and the throat. This scientific differential analysis is presented in order to present a clear conclusion that the phenomenon of escarchas cannot be so easily dismissed, as some have done, even to the point of laughter and mockery.
One can sin by negligence or omission, not only by action. It is a fact that from 1993 the phenomenon of escarchas has constantly increased and has reached in Venezuela such proportions that it cannot be ignored. This study can help in the comprehension of the reality of this phenomenon connected with the presence of the Virgin, just as she declared on February 9, 1993. Since the escarchas have become a phenomenon of incalculable proportions, the same one, the Most Holy Virgin deigned to deliver to a priest who desires to remain anonymous, the meaning of their colors.
I have here the message of the September 23, 1999:
Revelation About the Meaning of the Escarchas
In these times in which men feel self-satisfied and far away from my Son the
Lord, I want to declare in a humbler way, the message that I want to deliver
to them and to declare to them the meaning of the escarchas. The ones who
live in my heart are those who have been bought by the blood of my Son.
Therefore, prayer, sacrifice, reconciliation, and penitence are the weapons
with which are going to fight in the battle against Satan.
I want to announce to them the meaning of the colors of my frosts:
-- The silver: in them I show you the magnanimity of my heart. Ask me what you
want.
-- The golden: in them I incline toward the weak one; I am going to heal you
spiritually, physically, psychologically, morally.
-- The blue: in them I want to announce you my proximity. I am with you, I
have been present to you.
-- The green: they are a song so that open you to hope. I will act in the
favor of God. Hope in God.
-- The red: in times of trial you offer me a sacrifice; remember that I love
you.
-- The transparent: the road of humility is the path that leads to freedom. I
know those who are humble and simple
-- The aquamarines: is the road that is very treacherous and curved, I want
to tell you on that road, I will be with you.
To my children, who have been graced with my gifts, sprouted from the love
of my Son, and who are the sweetest fragrance of the Father, to all who
find shelter in His breast, I give my blessing in the name of the Father, of
the Son and of the Holy Spirit.
For your discernment only!
Voici la Rolls-Royce Silver Shadow two-door Saloon Mulliner Park Ward de Thomas Crown (Steve McQueen). Une voiture qui a une histoire :
The Steve McQueen (Thomas Crown) Rolls-Royce MPW coupe.
An underrated masterpiece, The Thomas Crown Affair provided Steve McQueen with one of his most memorable movie roles as the eponymous business tycoon turned bank robber. Cool and sophisticated, Thomas Crown is quickly established in the plot as a man of discernment: a polo-playing Ferrari owner with his own glider and a taste for hand-made suits and hand-rolled cigars, so what else would he drive on formal occasions but a Rolls-Royce? Thomas Crown’s however, was no ‘ordinary’ Rolls-Royce, but one of the even more exclusive, limited edition, two-door sedans specially built to individual customer order by the company’s in-house coachbuilder, H J Mulliner, Park Ward Ltd. That offered here, the actual car used for the movie, features in a number of key scenes, including the ‘money drops’ at the film’s beginning and ending, and when Thomas Crown drives in the rain accompanied by insurance investigator, Vicki Anderson (Faye Dunaway). As such it represents a rare opportunity to acquire a genuine ex-McQueen movie car, driven by the great man himself.
By the time the fictional Thomas Crown ordered his, the British motor industry’s almost wholesale switch to unitary construction and, in particular, Rolls-Royce’s adoption of the method for building its new Silver Shadow, meant that the market for traditional coachbuilt automobiles had been severely curtailed. Of the many hundreds of firms trading pre-war, just two - James Young and the now combined firm of H J Mulliner, Park Ward Ltd - were left to meet the demand for a coachbuilt Rolls-Royce or Bentley, though these might be more accurately termed conversions rather than 100 percent bespoke creations.
Recalling its glamorous Grands Routiers of pre-war days such as the Phantom II Continental, Rolls-Royce’s final coachbuilt models - entrusted to the company’s in-house coachbuilder H J Mulliner, Park Ward - were limited to just two, a two-door coupé or similar convertible, the former arriving in March 1966 and the latter in September the following year. The cars were hand built in the best traditions of British coachbuilding using only materials of the finest quality, including Wilton carpeting, Connolly hide and burr walnut veneers, a necessarily lengthy process that took all of 20 weeks for the saloon and slightly longer for the more complex convertible. This painstaking attention to detail resulted in a price some 50% higher than the standard Silver Shadow’s. Nevertheless, demand for these more glamorous alternatives to the much more numerous Silver Shadow was strong right from the start, a state of affairs that resulted in them being given their own model name - ‘Corniche’- in March 1971.
This car’s accompanying paperwork shows that it was ordered new in 1967 from Rolls-Royce by Hollywood movie producer Jerry Bresler (1908-1977) whose extensive body of work included The Vikings, Major Dundee and Casino Royale. Factory build cards record that Mr Bresler ordered this left-hand drive Rolls-Royce with numerous enhancements including lowered steering column, Firestone white-wall tires, electric aerial, electric windows, Sundym glass, air conditioning, driver’s door mirror, hazard warning device, between-seats companion box and inertia-reel safety belts to the front seats. The car’s next recorded owner is Ms Sharon R Simon(s), variously a resident of New Orleans, Dallas and Beverly Hills who, documents indicate, owned it as early as 1980 and into the 1990s. The vendor acquired the car circa 2000. Finished in blue with beige leather interior, ‘CRX2672’ is offered with owner’s manual and, in addition to the aforementioned Rolls-Royce factory documentation, comes with service records dating back to 1997, including those relating to work carried out by Rolls-Royce/Bentley specialists Moyer Motorcars of Front Royal, VA and a repaint undertaken by Pro Finish Auto Body in December 2000.
Some moments from this weekends Annual Vocation Discernment Retreat which welcomed almost 50 men looking to discern the Lord's loving call for them in their lives. Photos by George Martell - Archdiocese of Boston, BCDS.
Tigers Eye Stone is a crystal with lovely bands of yellow-golden color through it. This is a powerful stone that aids harmony and balance, and helps you to release fear and anxiety.
It stimulates taking action, and helps you to make decisions with discernment and understanding, and unclouded by your emotions.
Traditionally it was carried as an amulet against curses or ill-wishing, and is known to give you courage, self confidence and strength of will. It enhances creativity and is one of the stones that aid kundalini awakening.
The largest numbers of Tiger Eye Stones are found in South Africa, but it also comes from Brazil, India, Burma, Western Australia and USA.
The meaning of this stones name relates to its resemblance to the eye of a tiger or cats eye. Its color is yellow brown to golden brown and it is very attractive with lovely bands of color through it.
It is a strong stone to aid you with all of the basic survival needs... and aids your ability to work through difficult times. It is known to aid the healing of broken bones, and it helps to enhance your strength when needed.
This is a stone that helps us to be more active, mentally as well as physically, and its major work is within the lower chakras. It will stimulate the base chakra, sacral chakra and the solar plexus chakra, where its energy has a very powerful effect.
The vibration of 'the will', which is the predominant energy of the solar plexus chakra, is strong within Tigers Eye Stone.
If you are an earthy person, and vibrate to the energy of the solar plexus... also known as the power chakra, you may find that this stone aids you to bring through a variety of psychic gifts.
It may aid you if you are earthy to develop your psychic powers when used at the third eye chakra, but it is not generally a third eye chakra stone.
It is as simple as keeping the stone within your aura, so it will be of benefit to you. It is the balance within the stone that is its most practical attribute.
www.etsy.com/listing/245907500/genuine-unrteated-830-ct-t...
ISBN 978-1-4477-7596-6
48 pages, full-colored, english
*
provisional answer to our own questions
In december 2009 we proposed “objects subjects” as our provisional answer to the questions we had been subjecting ourselves to from our progressive and sustained immersion in the new communication technologies at the service of art and literature dissemination.
The truth is, objects subjects still acts today as a tacit manifesto about a series of interests we had been handling in its first edition and that still remain. We’re talking about interests referred to complementation, to the creative equilibrium in complementation, to the integration of traditional processes and the new media, to the challenge of understanding and collaborating in the understanding of how, in the next years, the convergence of the innovation and the same old thing will develop.
It is natural that, within this context, since the publication of “objects subjects” we have collaborated in a series of projects confirming our need to explore possible answers to the question of the virtual world/kind of real world symbiosis, in the sense that in this symbiosis we will find the most fertile ground to exhibit and edit our work.
Since then the support and receptiveness from thousands of web users have served as an incentive to keep on generating ideas and ways of creative communication.
We adopted the shape of “Prats/Ruibal” for everything done jointly, and from our web (http://lesargots.com) we spread the results of this essay in permanent construction from which we think about what we do, about what we disseminate, about the current broadcasting channels and about the problems of this new routine from Internet in general, or from social networks in particular, and its complementation and articulation with the usual publishing media (in the widest sense of the term).
“Below the Surface” was an attempt, which we judge successful, of taking online collaboration to its extreme formulation, disregarding any presential interchange through all the creative process.
(http://lesargots.com/web/?page_id=330)
We stepped into communication through image in motion with a series of clips we have broadcasted with the excuse of “publiciting” our projects, even if they, the videos, were an end in themselves and a door we keep open to future explorations.
(http://lesargots.com/web/?cat=33)
We applied for open calls which encouraged our discernment in seeing how far we could go with the complementation of our respective resources, and in this setting we took part, for instance, in ArtMoves/The Festival of Art on Billboards. (http://lesargots.com/web/?p=401)
With CarGol, una obra u otra instantánea de Prats/Ruibal we chose to lay our cards on the table when mixing our texts (and our battles with our mother or adopted languages) with our image production. We tried to create on line and in real time a literary-plastic product through the unconventional use of the often routinary spaces offered by Facebook. (http://www.facebook.com/notes/pratsruibal/cargol-una-obra-u-otra-instant%c3%a1nea-de-pratsruibal/10150208769211219)
And we keep on.
We fanned out, with Prats/Ruibal, a shared way we try to compatibilize with our respective individual creative processes, and we confirmed that this fan stimulates us with a fresh air that benefits these individual creative processes, while inducing us to pursue our attempt to decipher the keys of interchange in social networks, and in the whole web, both for our own benefit and for those who believe, with us, in their still not crystalized potential as a tool for expanding their current creativity.
We invite you to approach this new edition of “objects subjects”, in which colour has its say for the first time and in which we reassert our will to keep working, researching, whenever possible:
discovering.
fernandoprats & miguel ruibal
July, 2011
Eight men commence ministry for the Church
Story and photos by Ambria Hammel | Nov. 15, 2010 | The Catholic Sun
A baptism at St. Gabriel the Archangel Parish in Cave Creek last week marked a double cause for celebration for one man in particular.
The waters of baptism signaled the first step of a lifelong journey in faith for the 2-month-old boy and the first time the celebrant — the infant’s grandfather — administered the sacrament as a permanent deacon for the Church.
One day prior, Deacon Robert Torigian was among eight men, all married with children, whom Bishop Thomas J. Olmsted ordained to the diaconate Nov. 6 at Ss. Simon and Jude Cathedral. They join 239 permanent deacons serving the Phoenix Diocese from the altar, within parish ministries and in the greater community.
“I know that each of them has what it takes to be an effective, caring deacon and a powerful witness of Jesus, the Servant of all,” said Deacon Doug Bogart, associate director of education and formation for the diaconate.
He described them as smart and creative. The new deacons, ages 42-60, have a strong commitment to service, particularly to the bishop, their parishes and to the poor, Deacon Bogart added.
Bishop Olmsted told a crowded cathedral filled with extended family, friends, priests and fellow deacons that deacons represent the charity of the Church. Therefore, he said, they will see the new deacons as disciples seeking “not to be served, but to serve.”
Then he spoke directly to his eight newest “sons.”
“You receive sacred authority to teach in the name of the Church. Such teachings are badly needed,” the bishop said. He cautioned them to resist the temptation to omit any teaching that may not be popular.
“Hand it on faithfully in its organic wholeness,” the bishop said.
One by one all eight deacon candidates knelt in front of the bishop, placed their hands in his and promised their fidelity.
Then the entire church offered a litany of supplication while the candidates fully prostrated themselves down the cathedral’s center aisle. It marked their act of submission.
When they got up, the new deacons spread themselves along the foot of the altar where priests vested them for the first time. Jesuit Father Dave Klein vested his brother Deacon Tom Klein, who will be the only deacon serving St. Francis Xavier Parish.
Deacon Klein also cited his other brother, a St. Thomas the Apostle parishioner and longtime Vincentian, as influential in his discernment.
“It’s been a lifetime evolution for me. There was no lightning bolt moment,” Deacon Klein said in his final hour before ordination.
Deacon Klein, who also works as a trial lawyer, will head the parish’s busy marriage preparation program. He hopes to encourage parishioners of all ages to become more active in the Church.
Once vested, the deacons knelt a final time in front of Bishop Olmsted as he symbolically handed each of them the Book of the Gospels.
“Now you are not only hearers of the Gospels, but also its ministers,” the bishop said.
The deacons finished their ordination Mass from the altar and helped distribute the Eucharist.
Hope for the future
“We, today, witnessed the living faith being handed on from generation to generation so that the Church of Christ will never be without the sacraments of the three holy orders of the Church,” Bishop Eduardo A. Nevares said during a brief program at a post-ordination reception.
Providing for the future of the Church, especially by administering the sacrament of baptism, is what several new deacons looked forward to in their first weeks of ordained ministry. One had eight baptisms lined up during his first week.
“That is the joy and source of hope,” said Deacon David Runyan, a retired meteorologist who will serve St. Andrew the Apostle Parish in Chandler and El Cristo Rey Parish at the Grand Canyon in the summertime.
Deacon Torigian, who baptized his grandson, plans to remind older Catholics of their baptismal obligation to come to know and serve the Lord, he said.
The new deacon and longtime physician assistant should know a thing or two about service. He devoted so much time to pastoral ministry in his native Detroit that several deacons invited him to consider joining the diaconate. He finished formation in Phoenix.
Outside of parish work at St. Gabriel, Deacon Torigian will also help the diocesan Office of Natural Family Planning develop curriculum for Catholic high school students.
Deacon Jim Gall, who for a while didn’t know what a deacon was but always liked to serve others, also looks forward to living the deacon motto of servant leadership.
He gained a deeper prayer life during the formation process. It’s helped him see things with spiritual eyes instead of reacting based on temperament, he said.
“I could never go back to the way I was,” Deacon Gall said.
Most new deacons said they gained a deeper spirituality and strengthened their marriage and family relationships during formation.
“I just thank God that I finally said yes,” said Deacon Al Homiski, a parish administrator at St. Bernadette in Scottsdale. He admitted putting off repeated invitations to join the diaconate for years.
The five-year formation process in Phoenix involves two years of weekly Kino classes, monthly diaconate meetings with candidates and their wives, practicums including at St. Joseph’s Hospital and Medical Center, and twice daily prayer. The experience is enough to impact the entire family.
Deacon Ron Johnson saw a noticeable change in the spiritual lives of his three children as well during formation. The psychologist first felt called to the diaconate during a Cursillo weekend seven years ago and is looking forward to being the first Spanish-speaking deacon in the Flagstaff area.
He’ll also travel with Fr. Pat Mowrer throughout the north deanery supporting other parishes and missions.
Deacon Jason Robinson said he was always attracted to serving the Church. He applied to the priesthood after high school and entered further discernment.
He soon met his wife through a singles ministry and continued to search for his niche in the Church.
“I had this passion for the Church kind of from the inside, yet I was a working man,” the software developer said, “so I was always a bridge.”
He thought about entering the diaconate later in life. A personal invitation to the diaconate expedited his formation and ordination.
His ministry will include prison and Native American outreach plus parish work.
“Thank you for responding to God,” Deacon Jim Trant, director of the diaconate told the diocese’s newest deacons, “for doing and acting upon His will.”
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Zhong Xin is a preacher at a house church in Mainland China. He has believed in the Lord for many years, and has been suffering capture and persecution of the CCP. He hates the CCP deeply and has already seen clearly that the CCP is a satanic regime treating God as its enemy. In recent years, he has seen that the Chinese Communist government and the religious world have persisted in wildly condemning, capturing, and persecuting the Church of the Eastern Lightning. But the Eastern Lightning not only survives, but also continues to thrive and grow. He thinks it is unbelievable and starts to reflect: Is the Eastern Lightning the appearance and work of the Lord? Zhong Xin also finds that what the CCP and the religious world speak to condemn the Eastern Lightning are all rumors and lies. In order to find out the truth, he leads brothers and sisters to investigate the Eastern Lightning. After the fellowship of the preachers from the Church of Almighty God, most of them firmly believe that the words expressed by Almighty God are the truth and the voice of God. Almighty God is the return of the Lord Jesus. However, the Church of Almighty God is suppressed and condemned by the Chinese Communist government and is wildly opposed and condemned by the religious pastors and elders. Faced with this situation, some are confused: Since the work of Almighty God is the true way, why does it suffer the furious resistance and condemnation of those in power and the religious world? Through reading Almighty God's words and listening to the fellowship of the preachers from the Church of Almighty God, these brothers and sisters understand the source of mankind's resistance of God, and see clearly that why the road to the heavenly kingdom is so perilous. They have discernment in the truth-hating and God-opposing essence of the satanic CCP regime and the religious leaders. In the end, Zhong Xin and others free themselves from the control and bondage of Satan's influence without hesitation. They accept Almighty God's work in the last days and truly return before God's throne.
Hemis Monastery is a Tibetan Buddhist monastery (gompa) of the Drukpa Lineage, located in Hemis, Ladakh, India. Situated 45 km from Leh, in the state of Jammu and Kashmir. Hemis Monastery existed before the 11th century and was re-established in 1672 by the Ladakhi king Sengge Namgyal. The annual Hemis festival honoring Padmasambhava is held here in early June.
Terma and tertöns : The essence of Tebetan Buddhism.
Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma (Terma or "hidden treasure"- are key Tibetan Buddhist teaching, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts, in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuous revelation in Tibetan Buddhism. Termas are a part of Tantric Literature. Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes objects are hidden away, the teachings associated should be understood as being “concealed within the mind of the guru”, that is, the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing).
Terma is an emanation of Amitabha (Amitābha or Amideva, is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitābha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia, while in Vajrayana Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. "Amitābha" is translatable as "Infinite Light," hence Amitābha is also called "The Buddha of Immeasurable Life and Light" ).
Terma that is said to appear to tertons (A tertön is a discoverer of ancient texts or terma in Tibetan Buddhism) in visionary encounters and a focus of Tibetan Buddhist practice (Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim. It is also practiced in Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity. Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million).
History
Hemis Monastery existed before the 11th century. Naropa, the pupil of the yogi Tilopa, and teacher of the translator Marpa is connected with this monastery. A translation was made by A. Grünwedel (Nӑro und Tilo,: Festschrift Ernst Kuhn, München 1916) of Naropa's biography that was found in Hemis monastery.
In this manuscript Naropa (or Naro) meets the "dark blue" (Skr.: nila: dark blue or black) Tilopa (or Tillo), a tantric master, who gives Naropa 12 "great" and 12 "small" tasks to do in order to enlighten him to the inherent emptiness/illusoriness of all things. Naropa is depicted as the "abbott of Nalanda" (F. Wilhelm, Prüfung und Initiation im Buche Pausya und in der Biographie des Naropa, Wiesbaden 1965, p. 70), the university-monastery in today's Bihar, India, that flourished until the sacking by Turkish and Afghan Muslim forces. This sacking must have been the driving force behind Naropa's peregrination in the direction of Hemis. After Naropa and Tilopa met in Hemis they travelled back in the direction of a certain monastery in the now no longer existing kingdom of Maghada, called Otantra which has been identified as today's Otantapuri. Naropa is consered the founding father of the Kagyu-lineage of the Himalayan esoteric Buddhism. Hence Hemis is the main seat of the Kagyu lineage of Buddhism.
In 1894 Russian journalist Nicolas Notovitch claimed Hemis as the origin of an otherwise unknown gospel, the Life of Saint Issa, Best of the Sons of Men, in which Jesus is said to have traveled to India during his "lost years." According to Notovitch, the work had been preserved in the Hemis library, and was shown to him by the monks there while he was recuperating from a broken leg. But once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence. Bart D. Ehrman states that "Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax". However, the Indian Pandit Swami Abhedananda also claims to have read the same manuscript, and published his account of viewing it after his visit to Hemis in 1921. Abhedananda claims on the book jacket that it was translated for him with the help of a "local Lama interpreter." In the same vein, Notovich did not initially translate the manuscript, but reported his Sherpa guide did so as Notovitch could not read the original text. Notovich's version of the manuscript was translated from Tibetan to Russian to French to English. According to Swami Abhedananda's account, his Lama's translation was equivalent to the one published by Notovich. The Gutenberg Project has published the entire manuscript as a free ebook.
Hemis Festival
The Hemis Festival is dedicated to Lord Padmasambhava (Guru Rimpoche) venerated as the Dance Performance at Hemis Monastery representative reincarnate of Buddha. He is believed to have been born on the 10th day of the fifth month of the Monkey year as predicted by the Buddha Shakyamuni. It is also believed that his life mission was, and remains, to improve the spiritual condition of all living beings. And so on this day, which comes once in a cycle of 12 years, Hemis observes a major extravaganza in his memory. The observance of these sacred rituals is believed to give spiritual strength and good health. The Hemis festival takes place in the rectangular courtyard in front of the main door of the monastery. The space is wide and open save two raised square platforms, three feet high with a sacred pole in the center. A raised dias with a richly cushioned seat with a finely painted small Tibetan table is placed with the ceremonial items - cups full of holy water, uncooked rice, tormas made of dough and butter and incense sticks. A number of musicians play the traditional music with four pairs of cymbals, large-pan drums, small trumpets and large size wind instruments. Next to them, a small space is assigned for the lamas to sit.
The ceremonies begin with an early morning ritual atop the Gompa where, to the beat of drums and the resounding clash of cymbals and the spiritual wail of pipes, the portrait of "Dadmokarpo" or "Rygyalsras Rimpoche" is then ceremoniously put on display for all to admire and worship.
The most esoteric of festivities are the mystic mask dances. The Mask Dances of Ladakh are referred collectively as chams Performance. Chams performance is essentially a part of Tantric tradition, performed only in those gompas which follow the Tantric Vajrayana teachings and the monks perform tantric worship.
Source: Wikipedia and others.
Eight men commence ministry for the Church
Story and photos by Ambria Hammel | Nov. 15, 2010 | The Catholic Sun
A baptism at St. Gabriel the Archangel Parish in Cave Creek last week marked a double cause for celebration for one man in particular.
The waters of baptism signaled the first step of a lifelong journey in faith for the 2-month-old boy and the first time the celebrant — the infant’s grandfather — administered the sacrament as a permanent deacon for the Church.
One day prior, Deacon Robert Torigian was among eight men, all married with children, whom Bishop Thomas J. Olmsted ordained to the diaconate Nov. 6 at Ss. Simon and Jude Cathedral. They join 239 permanent deacons serving the Phoenix Diocese from the altar, within parish ministries and in the greater community.
“I know that each of them has what it takes to be an effective, caring deacon and a powerful witness of Jesus, the Servant of all,” said Deacon Doug Bogart, associate director of education and formation for the diaconate.
He described them as smart and creative. The new deacons, ages 42-60, have a strong commitment to service, particularly to the bishop, their parishes and to the poor, Deacon Bogart added.
Bishop Olmsted told a crowded cathedral filled with extended family, friends, priests and fellow deacons that deacons represent the charity of the Church. Therefore, he said, they will see the new deacons as disciples seeking “not to be served, but to serve.”
Then he spoke directly to his eight newest “sons.”
“You receive sacred authority to teach in the name of the Church. Such teachings are badly needed,” the bishop said. He cautioned them to resist the temptation to omit any teaching that may not be popular.
“Hand it on faithfully in its organic wholeness,” the bishop said.
One by one all eight deacon candidates knelt in front of the bishop, placed their hands in his and promised their fidelity.
Then the entire church offered a litany of supplication while the candidates fully prostrated themselves down the cathedral’s center aisle. It marked their act of submission.
When they got up, the new deacons spread themselves along the foot of the altar where priests vested them for the first time. Jesuit Father Dave Klein vested his brother Deacon Tom Klein, who will be the only deacon serving St. Francis Xavier Parish.
Deacon Klein also cited his other brother, a St. Thomas the Apostle parishioner and longtime Vincentian, as influential in his discernment.
“It’s been a lifetime evolution for me. There was no lightning bolt moment,” Deacon Klein said in his final hour before ordination.
Deacon Klein, who also works as a trial lawyer, will head the parish’s busy marriage preparation program. He hopes to encourage parishioners of all ages to become more active in the Church.
Once vested, the deacons knelt a final time in front of Bishop Olmsted as he symbolically handed each of them the Book of the Gospels.
“Now you are not only hearers of the Gospels, but also its ministers,” the bishop said.
The deacons finished their ordination Mass from the altar and helped distribute the Eucharist.
Hope for the future
“We, today, witnessed the living faith being handed on from generation to generation so that the Church of Christ will never be without the sacraments of the three holy orders of the Church,” Bishop Eduardo A. Nevares said during a brief program at a post-ordination reception.
Providing for the future of the Church, especially by administering the sacrament of baptism, is what several new deacons looked forward to in their first weeks of ordained ministry. One had eight baptisms lined up during his first week.
“That is the joy and source of hope,” said Deacon David Runyan, a retired meteorologist who will serve St. Andrew the Apostle Parish in Chandler and El Cristo Rey Parish at the Grand Canyon in the summertime.
Deacon Torigian, who baptized his grandson, plans to remind older Catholics of their baptismal obligation to come to know and serve the Lord, he said.
The new deacon and longtime physician assistant should know a thing or two about service. He devoted so much time to pastoral ministry in his native Detroit that several deacons invited him to consider joining the diaconate. He finished formation in Phoenix.
Outside of parish work at St. Gabriel, Deacon Torigian will also help the diocesan Office of Natural Family Planning develop curriculum for Catholic high school students.
Deacon Jim Gall, who for a while didn’t know what a deacon was but always liked to serve others, also looks forward to living the deacon motto of servant leadership.
He gained a deeper prayer life during the formation process. It’s helped him see things with spiritual eyes instead of reacting based on temperament, he said.
“I could never go back to the way I was,” Deacon Gall said.
Most new deacons said they gained a deeper spirituality and strengthened their marriage and family relationships during formation.
“I just thank God that I finally said yes,” said Deacon Al Homiski, a parish administrator at St. Bernadette in Scottsdale. He admitted putting off repeated invitations to join the diaconate for years.
The five-year formation process in Phoenix involves two years of weekly Kino classes, monthly diaconate meetings with candidates and their wives, practicums including at St. Joseph’s Hospital and Medical Center, and twice daily prayer. The experience is enough to impact the entire family.
Deacon Ron Johnson saw a noticeable change in the spiritual lives of his three children as well during formation. The psychologist first felt called to the diaconate during a Cursillo weekend seven years ago and is looking forward to being the first Spanish-speaking deacon in the Flagstaff area.
He’ll also travel with Fr. Pat Mowrer throughout the north deanery supporting other parishes and missions.
Deacon Jason Robinson said he was always attracted to serving the Church. He applied to the priesthood after high school and entered further discernment.
He soon met his wife through a singles ministry and continued to search for his niche in the Church.
“I had this passion for the Church kind of from the inside, yet I was a working man,” the software developer said, “so I was always a bridge.”
He thought about entering the diaconate later in life. A personal invitation to the diaconate expedited his formation and ordination.
His ministry will include prison and Native American outreach plus parish work.
“Thank you for responding to God,” Deacon Jim Trant, director of the diaconate told the diocese’s newest deacons, “for doing and acting upon His will.”
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This is the HBW entry for the crittrs-chicklette theme week of Zen. Please check out her beautiful HBW, bowls edition.
The above pic is from a sunrise as seen from the Waterrock Knob on the Blue Ridge Parkway. The morning was so quiet and peaceful. A perfect opportunity to be in the moment and of the moment.
Wishing you all a HBW, and peaceful, zen-filled day!
Camera: Canon EOS Rebel T1i
Lens: EF24-105mm f/4L IS USM
Filter: CPL
ISO Speed: 100
Focal Length: 105mm
Exposure Value: -.67
Aperture: f/22
Shutter Speed: 1/20 sec
Flash: Off, did not fire
Post-processing: Crop to square and auto-adjust in Aperture 3
Servant of God, Sister Consolata Betrone (1903-1946) -Mystic and Victim Soul
“There is a beautiful supplication, a quick prayer that our Lord gave to Sister Maria [Consolata] Betrone. It says- ‘Jesus and Mary, I love You. Save souls.’ It is very simple, but oh it carries a lot of weight.” -Mother M Angelica of EWTN
Birth and early life
Sister Consolata Betrone was born in Saluzzo, Italy on April 6, 1903, and was named Pierina Betrone. She was the daughter of Pietro Betrone and Giuseppina Nirino, who were the owners of a bakery in Saluzzo, who later became managers of a restaurant in Airasco (Turin). Pierina was the second of six daughters born of her father's second marriage.
Nothing in the early life and background could foretell that this young girl would become one of Jesus’ beloved victim souls. She seemed to live a normal childhood up until the age of 13 when one remarkable day our Lord cast His loving gaze upon her. It so happened that while she was hurrying to do her errands in the village when, unexpectedly, an intense prayer suddenly came forth from her heart: "My God, I love you!" and a unusual spiritual fervor overcame her. It was the beginning of her extraordinary experiences with the Lord.
On December 8 1916, which was the Feast of the Immaculate Conception, Pierina dedicated herself to the Virgin. After receiving Holy Communion, she distinctly heard within her the words "Do you want to be Mine?"
Deeply moved by this extraordinary grace, she wept with tears of emotion, and without understanding the extent of the question, she replied “Yes” to Jesus, entrusting herself to Him.
As the weeks and months progressed, Pierina began to feel God calling her to the religious life. During the same time, and continuing for several years, she began a period of spiritual doubts, dryness and temptations, which were surely sent by the Lord to purify her soul. Our Lord first led her out into the spiritual desert in order to prepare her for her mission as victim soul.
Three failed attempts at entering the religious life
It was not until she was age 21 before she was finally able to realise the religious vocation that God was calling her to.
"Nothing attracts me about the Capuchins", she said, after three failed attempts to take the veil in “open” religious orders [ie- not cloistered], It was her confessor, Don Accomasso, who, enlightened by God as all sincere confessors are, advised her to enter the Convent of the Poor Clares (Order of Franciscan Capuchins) in Turin, Italy. This was an on April 17, 1929. After the normal period of preparation and discernment she gratefully received the Veil on February 28, 1930, taking the name of Sister Maria Consolata,
The new name, “Consolata”, chosen by young Pierina is indicative of the spiritual path and life that Jesus was calling her to, for the word “Consolata” means consoler, and it was she who soon became the consoler of the Heart of Jesus. On this very day of the Ceremony of taking the Veil, she received an inner locution from Jesus that indicated to her what His will was for her. Jesus said-
"I do not call you for more than this: an act of continual love." And for more than 16 years of enclosed Capuchin life this “act of continual love” would be the foundation on which she concentrated all her spiritual efforts.
On April 8 1934, she took her perpetual vows, working in the convent as a humble cook, doorkeeper and cobbler. She was transferred on July 22 1939 to the new foundation of Moriondo, Moncalieri Turin, where she was also a nurse and secretary. Her exterior life was one lived out in daily sacrifices, penances and self denial, hidden to the world, in fulfilment of the tasks assigned her by her superiors. Although her exterior life was similar to her fellow religious sisters, in her interior life she was receiving exceptional and extraordinary graces from God, which unfolded unnoticed in the intimacy of her spirit. She became the confidante of Jesus and His Sacred Heart.
The confidante of the Sacred Heart of Jesus
On November 9, 1934 Sister Consolata writes:
"Jesus reveals to me the intimate sufferings of His Heart caused by the faithlessness of souls consecrated to Him". After this, she began to have a burning desire to make reparation for the sins of the world, and to lead sinners to Jesus. And thus began the intense spiritual relationship, and intimacy between Jesus and Consolata: together in love, together in pain, together to deliver a countless number of souls to the Father, who seeks them in His infinite love, mercy and compassion. After all it was the Lord Himself who told her:
"Do not think of me as a harsh God, because I am foremost the God of love!".
Jesus, Mary, I love You! Save souls!
It was then that our Lord also inspired Sister Consolata with this important universal prayer, "Jesus, Mary, I love you! Save souls!"
Remembering what Jesus had told her on the day that she took the Veil-
"I do not call you for more than this: act of continual love”, Sister Consolata began to thus repeat this one prayer, over and over again, during all her waking hours, in every form of work as she went about her daily duties. For it was Christ himself, who instructed her in the practice of what He called the “unceasing act of love” expressed in the words- "Jesus, Mary, I love you! Save souls!"
Concerning this prayer, our Lord said,
"Tell me, what more beautiful prayer do you want to offer me? ---'Jesus, Mary, I love you! Save souls!'--- Love and souls! What more beautiful prayer could you desire?’"
Her littleness and humility
Though Sister Consolata was blessed with these extraordinary interior enlightenment's by God, she remained very humble and still felt small, and she saw herself as the “even smaller one” which Saint Therese of Lisieux had referred to in her diary. This feeling of littleness that Consolata felt within her soul was confirmed by our Lord in the following words:
"I have found that still weaker soul who has abandoned herself with complete faith to My infinite mercy: it is you, Consolata, and through you I will perform marvels which will far exceed your fondest desires."
And later Jesus tells her: -‘You are to love. You are too small to climb to the summit: I will carry you on My shoulders'
Here are some of the revelations given to her by Jesus:
‘Write this down Consolata, for I demand it of you under obedience, that for one act of love from you, I would create heaven.’
‘The soul that is dearest to Me is the one who loves me the most.’
‘Transform everything that is disagreeable to you into little roses, and gather them with love, and then offer them to Me with love”
‘See Consolata, the enemy will make every effort to shake your blind faith in me. But you must never forget that I am and love to be always kind and merciful. Understand my heart Consolata; understand my love, and never permit the enemy to gain entrance into your soul, even for an instant, with a thought of a lack of confidence in Me. Believe Me, I am solely and always kind; I am solely an always like a parent to you! So, imitate the children who at every little scratch of the finger, run at once to mother to have it bandaged. You should always do the same and remember that I will always cancel out and repair your imperfections and faults, just as a mother will always bandage the child's finger, whether it is really hurt or only seems so in his imagination. And if the child were to really hurt his arm, or his head, how tenderly and affectionately would he be cared for and bandaged by the mother! Well, I do this very same thing with regard to your soul when you fall, even though I may do so in silence. Do You understand Consolata? Therefore, never, never, never have even a shadow of doubt; a lack of confidence wounds My heart to the quick, and makes Me suffer.
“Love Me and you will be happy, and the more you love Me the happier you will be. Even when you will find yourself in utter darkness, love will produce light; love will produce strength, and love will produce joy.”
“I prefer an act of love, and a Communion of love to any other gift. I thirst for love”
"I delight to work in a soul. You see, I love to do everything Myself; and from this soul I ask only that she love Me."
"You see, even in good thoughts which creep in, there is always a bit of self-love, of complacency; and it is easy to see how they will spoil the act of love. But if you will complete trust in Me, that I am attending to everything and will continue to do so, and if you will not permit even one other thought to enter, then your act of love will possess a virginal purity."
"You see, Consolata, sanctity means self-forgetfulness in everything, in thoughts, desires, words....Allow Me to do it all! I will do everything; but you should, at every moment, give Me what I ask for with much love!"
"Consolata, place no limits on your confidence in Me, then I will place no limits on My graces for you!"
"Trust always in Jesus! If you only knew how much pleasure that gives Me! Grant Me this solace to trust in Me even in the shadow of death."
‘When suffering is accepted with love, it is no longer suffering, but is changed into joy.”
"If you are in Me and we are one then you will bring forth much fruit and will become strong, for you will disappear like a drop of water in the ocean; My silence will pass into you, and My humility, My purity, My charity, My gentleness, My patience, My thirst for suffering, and My zeal for souls whom I wish to save at all costs!"
"You must think only of loving Me! I will think of everything else, even to the smallest details!"
“ ‘Jesus, Mary, I love You. Save souls’ encompasses everything, the souls in Purgatory and the souls in the Militant Church; the innocent soul and the guilty soul; the dying, the atheist, etc… Do not lose time; remember that every act of love is a soul. Of all the gifts, the best gift you can offer me is a day full of love. I desire an uninterrupted Jesus, Mary I love You, save souls! from when you get up in the morning till when you go to bed at night.”
Her holy death
In June 1939 she wrote "It is my fate to die in little pieces". In November 1944 she noted:
"For many days my soul has halted on this divine phrase - 'sacrificial victim for the Sacrificial Victim'". It is in this way that, for the peace of the world [for World War II was raging], for the dying and for the conversion of souls she many times repeated the offer of herself as the sacrifice of expiation for the sins of humanity
In the winter of 1944 her corpse-like color betrayed her. In obedience to her Suprior she subjected herself to a visit from the doctor. The doctor's reply was : "This sister is not ill, she is destroyed". On September 24 1945 Sister Consolata asked for half a day of rest and she laid down. The Mother Abbess took her temperature --39° C (102.2 F)! ‘How long has she been carrying on like this?’ it was asked. On October 25, 1945 and X-ray was taken revealing damage to her lungs; thus she was officially diagnosed with tuberculosis. On November 4, 1945 she left for the sanatorium. She remained there until July 3 1946, when an ambulance returned her, in the last stages of consumption, to the Convent of Moriondo. Now, "everything was finished", except to begin a new and eternal life forever united with God in Heaven. Sister Consolata died at dawn on July 18, 1946 in the Convent of the Sacred Heart of Moriondo Moncalieri Turin, Italy.
~Servant of God Sr. Consolata Betrone, pray for us!
June 22, 2021 – Bishop Gregory Parkes presented 13 people with a Certificate in Lay Leadership Ministry at the Cathedral of St. Jude the Apostle. In an evening prayer service, the Bishop congratulated and commissioned these students to serve in ministry leadership throughout the diocese. The Bishop remarked on their courageous commitment not only to ministry leadership, but to their four years of study in the program. Bishop Parkes also congratulated and thanked their spouses, family members and friends for their support and encouragement over the four years of the program.
The graduating class represented 10 parishes from around our diocese. Graduates completed one year of discernment and three years of academic and spiritual preparation.
Those who were commissioned and their parishes are:
Susan Lynn Arcand, St. Paul (Tampa)
Tom Barrett, Nativity
William L. Brown, III, St. Stephen
Theresa V. McCain Cole, St. Clement
Christine DeLieto, St Vincent DePaul
Ophelia Hinton, St. Frances Xavier Cabrini
Elizabeth L. Huetteman, St. Stephen
Paula M. Hurlock, St. Clement
Dale P. Kennedy, St. Lawrence
Christina Marie Kijanka, Espiritu Santo
Paul J. Laurence RN, Holy Family
Carol J. Ritter, St. Ignatius of Antioch
Scott Samuels, St. Paul (Tampa)
Three individuals also received certificates from Bishop Parkes for completing Level 1 of the Southeast Pastoral Institute Escuela de Ministerios (SEPI). They are:
Leila Castellanos – Nativity Parish
Theresa Hernandez – Most Holy Redeemer Parish
Felicia Westbrook – Incarnation Parish
Thank you to Dana Rozance for graciously taking and sharing these photos with us! #courageouslyliving
Description: "Deaf Dumb and Blind Girl" Julia Brace article published in the Hampden Federalist. The article is based off of an "extract of a letter from a gentleman in Boston, to his friend in New Haven."
Full text: Article Title: Deaf, Dumb, and Blind Girl. Extract of a Letter from a gentleman in Boston, to his friend in New Haven.
Article:
“On my return from your city, I tarried a short time at Hartford and visited the asylum for the Deaf and Dumb. I should have trespassed oftener on the urbanity of the (unreadable few words) associate, if I had not been deterred by a fear of retarding the improvement of their pupils, for whose welfare and proficiency I felt a peculiar regard. Their promptitude, readiness of apprehension, and docility not withstanding the obstacles to their advancement in knowledge, excited in my mind, mingled emotions of pleasure and compassion. They are certainly interesting objects; and if I were required to prove the immateriality of the human soul by a single instance, I would point to one of the inmates of that Asylum, and inquire, whether the intelligence that animates his eye, is not the effect of an ethereal energy?
If proofs of vigorous intellect in the deaf and dumb, are admirable, how much more wonderful are evidence of a similar nature, in persons who suffer additional misfortune of being blind?
I heard a benevolent lady mention the name of Julia Brace, a girl about eleven years old, living in the vicinity of Hartford, who is afflicted with the treple calamity of Blindness, Deafness, and Dumbness, having lost the senses of sight and hearing, by violence of a typhus fever, at the age of 4 years. On visiting her myself, I learned that the extreme poverty and the obscurity of her parents, have prevented her from being known or particularly noticed, except by the charitable ladies of the town, and a few gentlemen, who have been induced, by motives of curiosity, to examine her conduct. The following facts and little anecdotes, I relate for your amusement.
Her form and features are regular and well proportioned. Her temper is mild and affectionate. She is much attached to her infant sister, often passes her hand over the mouth and eyes of the child, in order to ascertain whether it is crying and soothes its little distresses with all the assiduity and success of a talkative [musical] nurse. All objects which she can readily handle, she applies to her lips, and rarely fails of determining their character. If any thing is too large for examination in this way, she makes her fingers the interpreters of its nature and properties, and is seldom mistaken. She will beat apples or other fruit from the tree, and select the best with as much judgment as if she possessed the faculty of sight. She often wanders in the field, and gathers flowers, to which she is distracted by the pleasantness of their odor. Her sense if smelling is remarkably exquisite, and appears to be an assistant guide with her fingers and lips.
A gentleman, one day, gave her a small fan. She enquired of her lips what it was; and on being informed she returned it into the gentleman’s pocket. The mother observed, that Julia already possessed on hand; she probably thought that another would be superfluous-The gentleman gave the fan to a neighboring girl, whom Julia was in the habit of visiting. She went a few days after, to visit her companion, whose toys she passed under the review of her fingers and lips, and among other things, the fan, the identity of which she instantly discovered, and again restored to the pocket of the gentleman, who happened to be present.
She feels and admires mantle piece ornaments, and never breaks or injures the most brittle furniture, even in a strange room.
She is as obedient as other children in general. The jar of her mother’s foot upon the floor effectually prevents the commission of a fault; but she easily distinguishes the stamping of one of the children from that of her mother, and obeys or not as she pleases.
Her parents as you may well souse, have not been able to indulge her in dress; but when she receives articles of clothing, or ornaments as presents, she is highly gratifies to find that they resemble in form and fashion, those of her playmates. She has, as you perceive, a piece of female vanity! At a tea-table, she behaves with more gentility, than many a miss, who has the benefit of eyes, by which to adjust her motions and attitudes.
In short, this poor girl, in her calamitous state, exhibits so much good nature, vivacity and intelligence, that I sincerely wish some plan might be devised to furnish her with instruction. The very thought, you will say, is visionary. Perhaps it is: but the fingers are so expert, that possibly she might be taught by means of letters raised, or in some way rendered susceptible to the touch. Would not charity and (unreadable word) be well employed in making the child an object of attention!
She might certainly be taught to use a needle skillfully. She has made a Vandyke for her cat, a bonnet for her doll, and some other little things of curious workmanship.
A gentleman once made several experiments with a view to satisfy himself whether she really had the discernment, which she was reported to possess. Among other acts for affecting his object, he pretended to carry away her infant sister. She immediately detected the cheat by ascertaining that his umbrella remained on the table. She then went out of the door, and picked the head of a large thistle in full bloom, brought it (unreadable few words) of it as she came, and of a nosegay. He reached out of his hand to receive it; but she archly pricked his hand by way of retort, for his freedom in testing her sagacity."
Publisher: Hampden Federalist. Vol XIII No. 6, Whole No. 603.
Date: 1818
Format: text
Digital Identifier: AG54-JB-0005
Rights: Samuel P. Hayes Research Library, Perkins School for the Blind, Watertown, MA
on the holy cards lots of ESCARCHAS
it happened this morning 7/30/12 affter the 6am rosary
Scientific Study Claimed To Yield No Clue As To Composition Of Mysterious 'Glitter'
[In many parts of the world or at least the West, those involved in devotional and charismatic practices have asserted that at times a strange "glitter" falls, like decorative manna. This is a particularly difficult phenomenon to accept in the way of its strangeness and glitziness, although it was reported during the apparitions at Fatima, Portugal, during 1917 in an ephemeral form which soon vanished, leaving no material.]
The glitter reported in some parts of the world allegedly remains as a physical manifestation. While remaining open we warn that the materialization of any such thing can be occult, and so we place that as input for discernment. At the same time, Christians across denominations have been reporting both the glitter and "gold dust" during especially poignant spiritual moments. The alleged phenomenon is prevalent in South America, particularly Venezuela -- including the approved apparition site of Betania -- as well as the Miami area.
In Latin America it is known as "escarchas." Below we present an article translated by former monk Allan Weilart from a Spanish article entitled, "La Gracia de las Escarchas" or "The Grace of the Escarchas," including scientific tests of the "glitter." The article, from a while back, was translated from the official website of the convent at Carrizal, Venezuela where, along with all the houses of the same community in Venezuela, "escarchas" were said fall from "Heaven" during daily Mass. We submit it unedited for your strict discernment]:
"The Grace of Escarchas"
translated from the Spanish:
The theme of escarchas has become a controversial topic for certain people, some lend absolute credibility to them, believing they are a sign that shows the presence and aid of the Most Holy Virgin, just as she affirmed it that day February 9, 1993, to Sister Mary Carmen. Others reject such a possibility and doubt, laughing it all off.
It is important to precisely touch on this theme with a certain latitude by noting that escarchas from Carrizal have been studied twice in different laboratories of the Central University of Venezuela.
The first study was carried out by the petition of the Sister Mary Clara, superior of the Servants of Jesus in Carrizal and by the Chief Engineer who was the intermediary with the UCV, since was he graduated from that university in the Faculty of Engineering and could help in that sense. The Laboratory of Special Studies of the School of Mechanical Engineering accepted the assignment and proceeded with a thorough a scientific investigation.
This study was carried out September 21 -- October 14, 1993. The samples were taken of escarchas which appeared on different days within the dates mentioned, in the monastery of Carrizal, as well as a sample of the escarchas which appeared the day following the first apparition so that those also could be analyzed.
So once they separated and placed the samples in test tubes. They were sealed airtight, to prevent the possibility of fraud, by order of the Chief Engineer. He was likewise present during the majority of the hours of study dedicated to the investigation. In this manner and under these conditions, were the escarchas delivered to the laboratory of the UCV.
It is interesting here to allude to an event which happened September 22, when at 9:00 AM, a doctor came to the laboratory and related that the previous day having listened on the origin of the escarchas, and having access to the laboratory, had secretly taken two of these escarchas to his two small children who had suffered from chronic asthma for some years.
He related that after having taken the escarchas home, the children unexpectedly suffered a severe asthma attack and expelled phlegm by coughing almost all night. They were cured when they awoke; the asthma had disappeared!
The laboratory continued its scientific examination of the escarchas, submitting them to study and observation, by viewing them in the microscope without processing and in the electron microscope without processing.
Then they were studied again in the microscope and in the electronic one, but this time with processing chemicals.
They were then submitted to different mechanical actions and to other various chemical processing and incinerated in a burning flame. The results were similar to the ones found in the second more comprehensive and exhaustive study.
This second study was carried out, with the consent of the Sister Mary Clara, with a much more extensive sample of escarchas, including industrial glitter, manufactured by man, in order to know the difference between them.
From among the escarchas that appeared from the Virgin were chosen samples from other convents in Venezuela in which this phenomenon had also taken place, including some collected during a conference of the Marian Movement of Priests on March 2, 1992.
The colors of the religious escarchas chosen for this scientific study, so-called to distinguish them from manufactured glitter were silver, gold, green, red, aquamarine, pink, and transparent.
They took the shapes of squares, rectangles, and hexagons. Their size was between 1 and 2 millimeters.
There was also golden dust collected. The circumstances of these appearance of escarchas was related to some of these situations: moments of anguish and pain, dedication to the Virgin, moments of prayer, and even without any particular reason: simply they appeared.
Some escarchas had appeared on the hands, others on the face; there were also taken from various parts of the body, and even some collected off bedspreads, off the cloths of the altar, or off the pews of the church. As for type of people they had been collected from: children, youths and adults, religious sisters, as well as laymen of both sexes.
This second study was initiated in October of 1994 and was finished in May of 1995. The thesis of the experiment had this title: "INVESTIGATION OF THE PRIVATE MATERIAL OF VARIOUS COLORS AND ITS COMPARISON WITH INDUSTRIAL GLITTER"
The religious escarchas taken of the samples chosen of the places already mentioned were submitted to the same experimental processing that the other man-made glitter, in order to compare the physiochemical characteristics of both types and to compare likewise the effects produced by subjugation of both groups to mechanical actions, incinerations by flame, chemical
processing, and other means.
The chemical processing both types of escarchas (religious and industrial glitter) were submitted successively to nitric acid, hydrochloric acid, isopropol alcohol, to NITAL (mixture of alcohol and nitric acid), to hydroxide of sodium, to benzol, to benzene, and to flurohydric acid. After being submitted to these chemical substances for periods that oscillated between 60 minutes and several days, they were examined by electron microscope.
Selected for this experiment was the laboratory of Physics of the Faculty of Sciences of the Central University, in which was located one of the better electron microscopes in Venezuela.
The results were carefully scrutinized by three professors and continuously monitored by the Licentiate in Biology, Gillermo Strap, of the Laboratory of Physics of the UCV. The conditions of the experiments and strict measures of scientific character were carefully followed.
These results can be summarized thus:
A.- Simple observation can differentiate the religious escarchas from man-made glitter in the following way: the religious ones have greater quantity of tones in its color. For example in glitter, they came three types of green tone and in the religious to seven types of that tone of
color can be observed. The religious escarchas are thin, light, and shine with apparently their own brightness; they do not reflect light shined on them in the same manner as does glitter. The religious escarchas adhere to any surface and it is difficult to remove them. They present two faces or surfaces, as the plant leaves: a "top" and "bottom" side.
On the other hand, manufactured glitter is rough; it feels sandy, without its own brightness, it dazzles when any light shines on it; it is not as adherent as escarchas, and they present two equal surfaces.
B - Observation with optic microscope, without processing the following differences can be found:
In the religious escarchas is observed the presence of protozoans or of green or various algae and blue or of diverse fungi, bubbles of air, water, and crystals. These elements always remained static, without activity, they seemed like fossils.
In the man-made glitter it is observed that besides having the two equal faces lack protozoans, fungi, algae and they do not contain anything organic in them.
C - Of the observation with electron microscope without processing, can be appreciated the following differences:
The escarchas are not metallic -- it is impossible to see them without first covering them with gold (does not apply with silver escarchas), in order visualize them with the detachment of the necessary secondary electrons to be able to view them through the electron microscope. They show they have a laminated structure. The edges are solid.
Glitter possesses half of the thickness of the religious escarchas; they are of plastic material and the mark of the cut of the machine is observed at the same junction, as if were a fingerprint. The edges are not solid.
D.- Of the observation of the frosts submitted to various chemical processing and then analyzed by optic microscope, can be appreciated these differences:
No differences were found when both groups were submitted to nitric acid, hydrochloric acid and distilled water.
But with isopropyl alcohol, the religious escarchas were not bleached, but the glitter was bleached 75 percent. With NITAL the religious escarchas remained stable while the glitter
suffered total discoloration, they diminished in size and developed pores, tracks, and bubbles of air.
With hydroxide of sodium the religious escarchas did not suffer alterations, while the glitter was reduced of size.
The test of acid fluorohydric acid turns out to be highly significant: the religious escarchas remained stable while the industrial glitter disappeared completely.
This last experiment shows that the religious escarchas are not metallic, neither they are of plastic, nor mica, nor resins. Their composition could not be determined. With the oxide of propylene the same thing was shown, although through this chemical substance, glitter suffered corrosion by its industrial nature, but not the religious escarchas.
E.- Of the observation of the frosts submitted to thermal procedure of flames and combustion is obtained these differences:
The religious frosts are bleached a little, but they increase their shine and do not leave any residual odor. The glitter is bleached completely; they lose the shine and they leave an irritating odor, noxious to the eyes and the throat. This scientific differential analysis is presented in order to present a clear conclusion that the phenomenon of escarchas cannot be so easily dismissed, as some have done, even to the point of laughter and mockery.
One can sin by negligence or omission, not only by action. It is a fact that from 1993 the phenomenon of escarchas has constantly increased and has reached in Venezuela such proportions that it cannot be ignored. This study can help in the comprehension of the reality of this phenomenon connected with the presence of the Virgin, just as she declared on February 9, 1993. Since the escarchas have become a phenomenon of incalculable proportions, the same one, the Most Holy Virgin deigned to deliver to a priest who desires to remain anonymous, the meaning of their colors.
I have here the message of the September 23, 1999:
Revelation About the Meaning of the Escarchas
In these times in which men feel self-satisfied and far away from my Son the
Lord, I want to declare in a humbler way, the message that I want to deliver
to them and to declare to them the meaning of the escarchas. The ones who
live in my heart are those who have been bought by the blood of my Son.
Therefore, prayer, sacrifice, reconciliation, and penitence are the weapons
with which are going to fight in the battle against Satan.
I want to announce to them the meaning of the colors of my frosts:
-- The silver: in them I show you the magnanimity of my heart. Ask me what you
want.
-- The golden: in them I incline toward the weak one; I am going to heal you
spiritually, physically, psychologically, morally.
-- The blue: in them I want to announce you my proximity. I am with you, I
have been present to you.
-- The green: they are a song so that open you to hope. I will act in the
favor of God. Hope in God.
-- The red: in times of trial you offer me a sacrifice; remember that I love
you.
-- The transparent: the road of humility is the path that leads to freedom. I
know those who are humble and simple
-- The aquamarines: is the road that is very treacherous and curved, I want
to tell you on that road, I will be with you.
To my children, who have been graced with my gifts, sprouted from the love
of my Son, and who are the sweetest fragrance of the Father, to all who
find shelter in His breast, I give my blessing in the name of the Father, of
the Son and of the Holy Spirit.
For your discernment only!
on the holy cards lots of ESCARCHAS
it happened this morning 7/30/12 affter the 6am rosary
Scientific Study Claimed To Yield No Clue As To Composition Of Mysterious 'Glitter'
[In many parts of the world or at least the West, those involved in devotional and charismatic practices have asserted that at times a strange "glitter" falls, like decorative manna. This is a particularly difficult phenomenon to accept in the way of its strangeness and glitziness, although it was reported during the apparitions at Fatima, Portugal, during 1917 in an ephemeral form which soon vanished, leaving no material.]
The glitter reported in some parts of the world allegedly remains as a physical manifestation. While remaining open we warn that the materialization of any such thing can be occult, and so we place that as input for discernment. At the same time, Christians across denominations have been reporting both the glitter and "gold dust" during especially poignant spiritual moments. The alleged phenomenon is prevalent in South America, particularly Venezuela -- including the approved apparition site of Betania -- as well as the Miami area.
In Latin America it is known as "escarchas." Below we present an article translated by former monk Allan Weilart from a Spanish article entitled, "La Gracia de las Escarchas" or "The Grace of the Escarchas," including scientific tests of the "glitter." The article, from a while back, was translated from the official website of the convent at Carrizal, Venezuela where, along with all the houses of the same community in Venezuela, "escarchas" were said fall from "Heaven" during daily Mass. We submit it unedited for your strict discernment]:
"The Grace of Escarchas"
translated from the Spanish:
The theme of escarchas has become a controversial topic for certain people, some lend absolute credibility to them, believing they are a sign that shows the presence and aid of the Most Holy Virgin, just as she affirmed it that day February 9, 1993, to Sister Mary Carmen. Others reject such a possibility and doubt, laughing it all off.
It is important to precisely touch on this theme with a certain latitude by noting that escarchas from Carrizal have been studied twice in different laboratories of the Central University of Venezuela.
The first study was carried out by the petition of the Sister Mary Clara, superior of the Servants of Jesus in Carrizal and by the Chief Engineer who was the intermediary with the UCV, since was he graduated from that university in the Faculty of Engineering and could help in that sense. The Laboratory of Special Studies of the School of Mechanical Engineering accepted the assignment and proceeded with a thorough a scientific investigation.
This study was carried out September 21 -- October 14, 1993. The samples were taken of escarchas which appeared on different days within the dates mentioned, in the monastery of Carrizal, as well as a sample of the escarchas which appeared the day following the first apparition so that those also could be analyzed.
So once they separated and placed the samples in test tubes. They were sealed airtight, to prevent the possibility of fraud, by order of the Chief Engineer. He was likewise present during the majority of the hours of study dedicated to the investigation. In this manner and under these conditions, were the escarchas delivered to the laboratory of the UCV.
It is interesting here to allude to an event which happened September 22, when at 9:00 AM, a doctor came to the laboratory and related that the previous day having listened on the origin of the escarchas, and having access to the laboratory, had secretly taken two of these escarchas to his two small children who had suffered from chronic asthma for some years.
He related that after having taken the escarchas home, the children unexpectedly suffered a severe asthma attack and expelled phlegm by coughing almost all night. They were cured when they awoke; the asthma had disappeared!
The laboratory continued its scientific examination of the escarchas, submitting them to study and observation, by viewing them in the microscope without processing and in the electron microscope without processing.
Then they were studied again in the microscope and in the electronic one, but this time with processing chemicals.
They were then submitted to different mechanical actions and to other various chemical processing and incinerated in a burning flame. The results were similar to the ones found in the second more comprehensive and exhaustive study.
This second study was carried out, with the consent of the Sister Mary Clara, with a much more extensive sample of escarchas, including industrial glitter, manufactured by man, in order to know the difference between them.
From among the escarchas that appeared from the Virgin were chosen samples from other convents in Venezuela in which this phenomenon had also taken place, including some collected during a conference of the Marian Movement of Priests on March 2, 1992.
The colors of the religious escarchas chosen for this scientific study, so-called to distinguish them from manufactured glitter were silver, gold, green, red, aquamarine, pink, and transparent.
They took the shapes of squares, rectangles, and hexagons. Their size was between 1 and 2 millimeters.
There was also golden dust collected. The circumstances of these appearance of escarchas was related to some of these situations: moments of anguish and pain, dedication to the Virgin, moments of prayer, and even without any particular reason: simply they appeared.
Some escarchas had appeared on the hands, others on the face; there were also taken from various parts of the body, and even some collected off bedspreads, off the cloths of the altar, or off the pews of the church. As for type of people they had been collected from: children, youths and adults, religious sisters, as well as laymen of both sexes.
This second study was initiated in October of 1994 and was finished in May of 1995. The thesis of the experiment had this title: "INVESTIGATION OF THE PRIVATE MATERIAL OF VARIOUS COLORS AND ITS COMPARISON WITH INDUSTRIAL GLITTER"
The religious escarchas taken of the samples chosen of the places already mentioned were submitted to the same experimental processing that the other man-made glitter, in order to compare the physiochemical characteristics of both types and to compare likewise the effects produced by subjugation of both groups to mechanical actions, incinerations by flame, chemical
processing, and other means.
The chemical processing both types of escarchas (religious and industrial glitter) were submitted successively to nitric acid, hydrochloric acid, isopropol alcohol, to NITAL (mixture of alcohol and nitric acid), to hydroxide of sodium, to benzol, to benzene, and to flurohydric acid. After being submitted to these chemical substances for periods that oscillated between 60 minutes and several days, they were examined by electron microscope.
Selected for this experiment was the laboratory of Physics of the Faculty of Sciences of the Central University, in which was located one of the better electron microscopes in Venezuela.
The results were carefully scrutinized by three professors and continuously monitored by the Licentiate in Biology, Gillermo Strap, of the Laboratory of Physics of the UCV. The conditions of the experiments and strict measures of scientific character were carefully followed.
These results can be summarized thus:
A.- Simple observation can differentiate the religious escarchas from man-made glitter in the following way: the religious ones have greater quantity of tones in its color. For example in glitter, they came three types of green tone and in the religious to seven types of that tone of
color can be observed. The religious escarchas are thin, light, and shine with apparently their own brightness; they do not reflect light shined on them in the same manner as does glitter. The religious escarchas adhere to any surface and it is difficult to remove them. They present two faces or surfaces, as the plant leaves: a "top" and "bottom" side.
On the other hand, manufactured glitter is rough; it feels sandy, without its own brightness, it dazzles when any light shines on it; it is not as adherent as escarchas, and they present two equal surfaces.
B - Observation with optic microscope, without processing the following differences can be found:
In the religious escarchas is observed the presence of protozoans or of green or various algae and blue or of diverse fungi, bubbles of air, water, and crystals. These elements always remained static, without activity, they seemed like fossils.
In the man-made glitter it is observed that besides having the two equal faces lack protozoans, fungi, algae and they do not contain anything organic in them.
C - Of the observation with electron microscope without processing, can be appreciated the following differences:
The escarchas are not metallic -- it is impossible to see them without first covering them with gold (does not apply with silver escarchas), in order visualize them with the detachment of the necessary secondary electrons to be able to view them through the electron microscope. They show they have a laminated structure. The edges are solid.
Glitter possesses half of the thickness of the religious escarchas; they are of plastic material and the mark of the cut of the machine is observed at the same junction, as if were a fingerprint. The edges are not solid.
D.- Of the observation of the frosts submitted to various chemical processing and then analyzed by optic microscope, can be appreciated these differences:
No differences were found when both groups were submitted to nitric acid, hydrochloric acid and distilled water.
But with isopropyl alcohol, the religious escarchas were not bleached, but the glitter was bleached 75 percent. With NITAL the religious escarchas remained stable while the glitter
suffered total discoloration, they diminished in size and developed pores, tracks, and bubbles of air.
With hydroxide of sodium the religious escarchas did not suffer alterations, while the glitter was reduced of size.
The test of acid fluorohydric acid turns out to be highly significant: the religious escarchas remained stable while the industrial glitter disappeared completely.
This last experiment shows that the religious escarchas are not metallic, neither they are of plastic, nor mica, nor resins. Their composition could not be determined. With the oxide of propylene the same thing was shown, although through this chemical substance, glitter suffered corrosion by its industrial nature, but not the religious escarchas.
E.- Of the observation of the frosts submitted to thermal procedure of flames and combustion is obtained these differences:
The religious frosts are bleached a little, but they increase their shine and do not leave any residual odor. The glitter is bleached completely; they lose the shine and they leave an irritating odor, noxious to the eyes and the throat. This scientific differential analysis is presented in order to present a clear conclusion that the phenomenon of escarchas cannot be so easily dismissed, as some have done, even to the point of laughter and mockery.
One can sin by negligence or omission, not only by action. It is a fact that from 1993 the phenomenon of escarchas has constantly increased and has reached in Venezuela such proportions that it cannot be ignored. This study can help in the comprehension of the reality of this phenomenon connected with the presence of the Virgin, just as she declared on February 9, 1993. Since the escarchas have become a phenomenon of incalculable proportions, the same one, the Most Holy Virgin deigned to deliver to a priest who desires to remain anonymous, the meaning of their colors.
I have here the message of the September 23, 1999:
Revelation About the Meaning of the Escarchas
In these times in which men feel self-satisfied and far away from my Son the
Lord, I want to declare in a humbler way, the message that I want to deliver
to them and to declare to them the meaning of the escarchas. The ones who
live in my heart are those who have been bought by the blood of my Son.
Therefore, prayer, sacrifice, reconciliation, and penitence are the weapons
with which are going to fight in the battle against Satan.
I want to announce to them the meaning of the colors of my frosts:
-- The silver: in them I show you the magnanimity of my heart. Ask me what you
want.
-- The golden: in them I incline toward the weak one; I am going to heal you
spiritually, physically, psychologically, morally.
-- The blue: in them I want to announce you my proximity. I am with you, I
have been present to you.
-- The green: they are a song so that open you to hope. I will act in the
favor of God. Hope in God.
-- The red: in times of trial you offer me a sacrifice; remember that I love
you.
-- The transparent: the road of humility is the path that leads to freedom. I
know those who are humble and simple
-- The aquamarines: is the road that is very treacherous and curved, I want
to tell you on that road, I will be with you.
To my children, who have been graced with my gifts, sprouted from the love
of my Son, and who are the sweetest fragrance of the Father, to all who
find shelter in His breast, I give my blessing in the name of the Father, of
the Son and of the Holy Spirit.
For your discernment only!
on the holy cards lots of ESCARCHAS
it happened this morning 7/30/12 affter the 6am rosary
Scientific Study Claimed To Yield No Clue As To Composition Of Mysterious 'Glitter'
[In many parts of the world or at least the West, those involved in devotional and charismatic practices have asserted that at times a strange "glitter" falls, like decorative manna. This is a particularly difficult phenomenon to accept in the way of its strangeness and glitziness, although it was reported during the apparitions at Fatima, Portugal, during 1917 in an ephemeral form which soon vanished, leaving no material.]
The glitter reported in some parts of the world allegedly remains as a physical manifestation. While remaining open we warn that the materialization of any such thing can be occult, and so we place that as input for discernment. At the same time, Christians across denominations have been reporting both the glitter and "gold dust" during especially poignant spiritual moments. The alleged phenomenon is prevalent in South America, particularly Venezuela -- including the approved apparition site of Betania -- as well as the Miami area.
In Latin America it is known as "escarchas." Below we present an article translated by former monk Allan Weilart from a Spanish article entitled, "La Gracia de las Escarchas" or "The Grace of the Escarchas," including scientific tests of the "glitter." The article, from a while back, was translated from the official website of the convent at Carrizal, Venezuela where, along with all the houses of the same community in Venezuela, "escarchas" were said fall from "Heaven" during daily Mass. We submit it unedited for your strict discernment]:
"The Grace of Escarchas"
translated from the Spanish:
The theme of escarchas has become a controversial topic for certain people, some lend absolute credibility to them, believing they are a sign that shows the presence and aid of the Most Holy Virgin, just as she affirmed it that day February 9, 1993, to Sister Mary Carmen. Others reject such a possibility and doubt, laughing it all off.
It is important to precisely touch on this theme with a certain latitude by noting that escarchas from Carrizal have been studied twice in different laboratories of the Central University of Venezuela.
The first study was carried out by the petition of the Sister Mary Clara, superior of the Servants of Jesus in Carrizal and by the Chief Engineer who was the intermediary with the UCV, since was he graduated from that university in the Faculty of Engineering and could help in that sense. The Laboratory of Special Studies of the School of Mechanical Engineering accepted the assignment and proceeded with a thorough a scientific investigation.
This study was carried out September 21 -- October 14, 1993. The samples were taken of escarchas which appeared on different days within the dates mentioned, in the monastery of Carrizal, as well as a sample of the escarchas which appeared the day following the first apparition so that those also could be analyzed.
So once they separated and placed the samples in test tubes. They were sealed airtight, to prevent the possibility of fraud, by order of the Chief Engineer. He was likewise present during the majority of the hours of study dedicated to the investigation. In this manner and under these conditions, were the escarchas delivered to the laboratory of the UCV.
It is interesting here to allude to an event which happened September 22, when at 9:00 AM, a doctor came to the laboratory and related that the previous day having listened on the origin of the escarchas, and having access to the laboratory, had secretly taken two of these escarchas to his two small children who had suffered from chronic asthma for some years.
He related that after having taken the escarchas home, the children unexpectedly suffered a severe asthma attack and expelled phlegm by coughing almost all night. They were cured when they awoke; the asthma had disappeared!
The laboratory continued its scientific examination of the escarchas, submitting them to study and observation, by viewing them in the microscope without processing and in the electron microscope without processing.
Then they were studied again in the microscope and in the electronic one, but this time with processing chemicals.
They were then submitted to different mechanical actions and to other various chemical processing and incinerated in a burning flame. The results were similar to the ones found in the second more comprehensive and exhaustive study.
This second study was carried out, with the consent of the Sister Mary Clara, with a much more extensive sample of escarchas, including industrial glitter, manufactured by man, in order to know the difference between them.
From among the escarchas that appeared from the Virgin were chosen samples from other convents in Venezuela in which this phenomenon had also taken place, including some collected during a conference of the Marian Movement of Priests on March 2, 1992.
The colors of the religious escarchas chosen for this scientific study, so-called to distinguish them from manufactured glitter were silver, gold, green, red, aquamarine, pink, and transparent.
They took the shapes of squares, rectangles, and hexagons. Their size was between 1 and 2 millimeters.
There was also golden dust collected. The circumstances of these appearance of escarchas was related to some of these situations: moments of anguish and pain, dedication to the Virgin, moments of prayer, and even without any particular reason: simply they appeared.
Some escarchas had appeared on the hands, others on the face; there were also taken from various parts of the body, and even some collected off bedspreads, off the cloths of the altar, or off the pews of the church. As for type of people they had been collected from: children, youths and adults, religious sisters, as well as laymen of both sexes.
This second study was initiated in October of 1994 and was finished in May of 1995. The thesis of the experiment had this title: "INVESTIGATION OF THE PRIVATE MATERIAL OF VARIOUS COLORS AND ITS COMPARISON WITH INDUSTRIAL GLITTER"
The religious escarchas taken of the samples chosen of the places already mentioned were submitted to the same experimental processing that the other man-made glitter, in order to compare the physiochemical characteristics of both types and to compare likewise the effects produced by subjugation of both groups to mechanical actions, incinerations by flame, chemical
processing, and other means.
The chemical processing both types of escarchas (religious and industrial glitter) were submitted successively to nitric acid, hydrochloric acid, isopropol alcohol, to NITAL (mixture of alcohol and nitric acid), to hydroxide of sodium, to benzol, to benzene, and to flurohydric acid. After being submitted to these chemical substances for periods that oscillated between 60 minutes and several days, they were examined by electron microscope.
Selected for this experiment was the laboratory of Physics of the Faculty of Sciences of the Central University, in which was located one of the better electron microscopes in Venezuela.
The results were carefully scrutinized by three professors and continuously monitored by the Licentiate in Biology, Gillermo Strap, of the Laboratory of Physics of the UCV. The conditions of the experiments and strict measures of scientific character were carefully followed.
These results can be summarized thus:
A.- Simple observation can differentiate the religious escarchas from man-made glitter in the following way: the religious ones have greater quantity of tones in its color. For example in glitter, they came three types of green tone and in the religious to seven types of that tone of
color can be observed. The religious escarchas are thin, light, and shine with apparently their own brightness; they do not reflect light shined on them in the same manner as does glitter. The religious escarchas adhere to any surface and it is difficult to remove them. They present two faces or surfaces, as the plant leaves: a "top" and "bottom" side.
On the other hand, manufactured glitter is rough; it feels sandy, without its own brightness, it dazzles when any light shines on it; it is not as adherent as escarchas, and they present two equal surfaces.
B - Observation with optic microscope, without processing the following differences can be found:
In the religious escarchas is observed the presence of protozoans or of green or various algae and blue or of diverse fungi, bubbles of air, water, and crystals. These elements always remained static, without activity, they seemed like fossils.
In the man-made glitter it is observed that besides having the two equal faces lack protozoans, fungi, algae and they do not contain anything organic in them.
C - Of the observation with electron microscope without processing, can be appreciated the following differences:
The escarchas are not metallic -- it is impossible to see them without first covering them with gold (does not apply with silver escarchas), in order visualize them with the detachment of the necessary secondary electrons to be able to view them through the electron microscope. They show they have a laminated structure. The edges are solid.
Glitter possesses half of the thickness of the religious escarchas; they are of plastic material and the mark of the cut of the machine is observed at the same junction, as if were a fingerprint. The edges are not solid.
D.- Of the observation of the frosts submitted to various chemical processing and then analyzed by optic microscope, can be appreciated these differences:
No differences were found when both groups were submitted to nitric acid, hydrochloric acid and distilled water.
But with isopropyl alcohol, the religious escarchas were not bleached, but the glitter was bleached 75 percent. With NITAL the religious escarchas remained stable while the glitter
suffered total discoloration, they diminished in size and developed pores, tracks, and bubbles of air.
With hydroxide of sodium the religious escarchas did not suffer alterations, while the glitter was reduced of size.
The test of acid fluorohydric acid turns out to be highly significant: the religious escarchas remained stable while the industrial glitter disappeared completely.
This last experiment shows that the religious escarchas are not metallic, neither they are of plastic, nor mica, nor resins. Their composition could not be determined. With the oxide of propylene the same thing was shown, although through this chemical substance, glitter suffered corrosion by its industrial nature, but not the religious escarchas.
E.- Of the observation of the frosts submitted to thermal procedure of flames and combustion is obtained these differences:
The religious frosts are bleached a little, but they increase their shine and do not leave any residual odor. The glitter is bleached completely; they lose the shine and they leave an irritating odor, noxious to the eyes and the throat. This scientific differential analysis is presented in order to present a clear conclusion that the phenomenon of escarchas cannot be so easily dismissed, as some have done, even to the point of laughter and mockery.
One can sin by negligence or omission, not only by action. It is a fact that from 1993 the phenomenon of escarchas has constantly increased and has reached in Venezuela such proportions that it cannot be ignored. This study can help in the comprehension of the reality of this phenomenon connected with the presence of the Virgin, just as she declared on February 9, 1993. Since the escarchas have become a phenomenon of incalculable proportions, the same one, the Most Holy Virgin deigned to deliver to a priest who desires to remain anonymous, the meaning of their colors.
I have here the message of the September 23, 1999:
Revelation About the Meaning of the Escarchas
In these times in which men feel self-satisfied and far away from my Son the
Lord, I want to declare in a humbler way, the message that I want to deliver
to them and to declare to them the meaning of the escarchas. The ones who
live in my heart are those who have been bought by the blood of my Son.
Therefore, prayer, sacrifice, reconciliation, and penitence are the weapons
with which are going to fight in the battle against Satan.
I want to announce to them the meaning of the colors of my frosts:
-- The silver: in them I show you the magnanimity of my heart. Ask me what you
want.
-- The golden: in them I incline toward the weak one; I am going to heal you
spiritually, physically, psychologically, morally.
-- The blue: in them I want to announce you my proximity. I am with you, I
have been present to you.
-- The green: they are a song so that open you to hope. I will act in the
favor of God. Hope in God.
-- The red: in times of trial you offer me a sacrifice; remember that I love
you.
-- The transparent: the road of humility is the path that leads to freedom. I
know those who are humble and simple
-- The aquamarines: is the road that is very treacherous and curved, I want
to tell you on that road, I will be with you.
To my children, who have been graced with my gifts, sprouted from the love
of my Son, and who are the sweetest fragrance of the Father, to all who
find shelter in His breast, I give my blessing in the name of the Father, of
the Son and of the Holy Spirit.
For your discernment only!
In 1887, following a much publicized period of discernment and debate concerning moving the congregation away from Shelton Square, Mrs. Trueman G. Avery, a faithful member of the congregation who lived at the site now occupied by Kleinhans Music Hall, donated a parcel of land across the circle at the corner of Wadsworth and Pennsylvania Streets in memory of her parents, Mr. and Mrs. Stephen G. Austin. Thus begins the story of the present edifice, designed by the renowned architectural firm of Green & Wicks. Following a well published design competition the winning design by the architectural firm of Edward Brodhead Green & William Sidney Wicks stood out from the other three finalists, it was noted for its Romanesque exterior, Byzantine-revival styled sanctuary and tall central tower that would dominate the skyline of late 19th century Buffalo through the present day.
Ground breaking took place and the first services were held in the newly built chapel on September 11, 1889, then on December 13, 1891 the first services were held in the newly constructed sanctuary. However the new building was not dedicated until after the completion of the tower on May 16, 1897
@wikipedia
Allentown Historic District NRHP #80002605
on the holy cards lots of ESCARCHAS
it happened this morning 7/30/12 affter the 6am rosary
Scientific Study Claimed To Yield No Clue As To Composition Of Mysterious 'Glitter'
[In many parts of the world or at least the West, those involved in devotional and charismatic practices have asserted that at times a strange "glitter" falls, like decorative manna. This is a particularly difficult phenomenon to accept in the way of its strangeness and glitziness, although it was reported during the apparitions at Fatima, Portugal, during 1917 in an ephemeral form which soon vanished, leaving no material.]
The glitter reported in some parts of the world allegedly remains as a physical manifestation. While remaining open we warn that the materialization of any such thing can be occult, and so we place that as input for discernment. At the same time, Christians across denominations have been reporting both the glitter and "gold dust" during especially poignant spiritual moments. The alleged phenomenon is prevalent in South America, particularly Venezuela -- including the approved apparition site of Betania -- as well as the Miami area.
In Latin America it is known as "escarchas." Below we present an article translated by former monk Allan Weilart from a Spanish article entitled, "La Gracia de las Escarchas" or "The Grace of the Escarchas," including scientific tests of the "glitter." The article, from a while back, was translated from the official website of the convent at Carrizal, Venezuela where, along with all the houses of the same community in Venezuela, "escarchas" were said fall from "Heaven" during daily Mass. We submit it unedited for your strict discernment]:
"The Grace of Escarchas"
translated from the Spanish:
The theme of escarchas has become a controversial topic for certain people, some lend absolute credibility to them, believing they are a sign that shows the presence and aid of the Most Holy Virgin, just as she affirmed it that day February 9, 1993, to Sister Mary Carmen. Others reject such a possibility and doubt, laughing it all off.
It is important to precisely touch on this theme with a certain latitude by noting that escarchas from Carrizal have been studied twice in different laboratories of the Central University of Venezuela.
The first study was carried out by the petition of the Sister Mary Clara, superior of the Servants of Jesus in Carrizal and by the Chief Engineer who was the intermediary with the UCV, since was he graduated from that university in the Faculty of Engineering and could help in that sense. The Laboratory of Special Studies of the School of Mechanical Engineering accepted the assignment and proceeded with a thorough a scientific investigation.
This study was carried out September 21 -- October 14, 1993. The samples were taken of escarchas which appeared on different days within the dates mentioned, in the monastery of Carrizal, as well as a sample of the escarchas which appeared the day following the first apparition so that those also could be analyzed.
So once they separated and placed the samples in test tubes. They were sealed airtight, to prevent the possibility of fraud, by order of the Chief Engineer. He was likewise present during the majority of the hours of study dedicated to the investigation. In this manner and under these conditions, were the escarchas delivered to the laboratory of the UCV.
It is interesting here to allude to an event which happened September 22, when at 9:00 AM, a doctor came to the laboratory and related that the previous day having listened on the origin of the escarchas, and having access to the laboratory, had secretly taken two of these escarchas to his two small children who had suffered from chronic asthma for some years.
He related that after having taken the escarchas home, the children unexpectedly suffered a severe asthma attack and expelled phlegm by coughing almost all night. They were cured when they awoke; the asthma had disappeared!
The laboratory continued its scientific examination of the escarchas, submitting them to study and observation, by viewing them in the microscope without processing and in the electron microscope without processing.
Then they were studied again in the microscope and in the electronic one, but this time with processing chemicals.
They were then submitted to different mechanical actions and to other various chemical processing and incinerated in a burning flame. The results were similar to the ones found in the second more comprehensive and exhaustive study.
This second study was carried out, with the consent of the Sister Mary Clara, with a much more extensive sample of escarchas, including industrial glitter, manufactured by man, in order to know the difference between them.
From among the escarchas that appeared from the Virgin were chosen samples from other convents in Venezuela in which this phenomenon had also taken place, including some collected during a conference of the Marian Movement of Priests on March 2, 1992.
The colors of the religious escarchas chosen for this scientific study, so-called to distinguish them from manufactured glitter were silver, gold, green, red, aquamarine, pink, and transparent.
They took the shapes of squares, rectangles, and hexagons. Their size was between 1 and 2 millimeters.
There was also golden dust collected. The circumstances of these appearance of escarchas was related to some of these situations: moments of anguish and pain, dedication to the Virgin, moments of prayer, and even without any particular reason: simply they appeared.
Some escarchas had appeared on the hands, others on the face; there were also taken from various parts of the body, and even some collected off bedspreads, off the cloths of the altar, or off the pews of the church. As for type of people they had been collected from: children, youths and adults, religious sisters, as well as laymen of both sexes.
This second study was initiated in October of 1994 and was finished in May of 1995. The thesis of the experiment had this title: "INVESTIGATION OF THE PRIVATE MATERIAL OF VARIOUS COLORS AND ITS COMPARISON WITH INDUSTRIAL GLITTER"
The religious escarchas taken of the samples chosen of the places already mentioned were submitted to the same experimental processing that the other man-made glitter, in order to compare the physiochemical characteristics of both types and to compare likewise the effects produced by subjugation of both groups to mechanical actions, incinerations by flame, chemical
processing, and other means.
The chemical processing both types of escarchas (religious and industrial glitter) were submitted successively to nitric acid, hydrochloric acid, isopropol alcohol, to NITAL (mixture of alcohol and nitric acid), to hydroxide of sodium, to benzol, to benzene, and to flurohydric acid. After being submitted to these chemical substances for periods that oscillated between 60 minutes and several days, they were examined by electron microscope.
Selected for this experiment was the laboratory of Physics of the Faculty of Sciences of the Central University, in which was located one of the better electron microscopes in Venezuela.
The results were carefully scrutinized by three professors and continuously monitored by the Licentiate in Biology, Gillermo Strap, of the Laboratory of Physics of the UCV. The conditions of the experiments and strict measures of scientific character were carefully followed.
These results can be summarized thus:
A.- Simple observation can differentiate the religious escarchas from man-made glitter in the following way: the religious ones have greater quantity of tones in its color. For example in glitter, they came three types of green tone and in the religious to seven types of that tone of
color can be observed. The religious escarchas are thin, light, and shine with apparently their own brightness; they do not reflect light shined on them in the same manner as does glitter. The religious escarchas adhere to any surface and it is difficult to remove them. They present two faces or surfaces, as the plant leaves: a "top" and "bottom" side.
On the other hand, manufactured glitter is rough; it feels sandy, without its own brightness, it dazzles when any light shines on it; it is not as adherent as escarchas, and they present two equal surfaces.
B - Observation with optic microscope, without processing the following differences can be found:
In the religious escarchas is observed the presence of protozoans or of green or various algae and blue or of diverse fungi, bubbles of air, water, and crystals. These elements always remained static, without activity, they seemed like fossils.
In the man-made glitter it is observed that besides having the two equal faces lack protozoans, fungi, algae and they do not contain anything organic in them.
C - Of the observation with electron microscope without processing, can be appreciated the following differences:
The escarchas are not metallic -- it is impossible to see them without first covering them with gold (does not apply with silver escarchas), in order visualize them with the detachment of the necessary secondary electrons to be able to view them through the electron microscope. They show they have a laminated structure. The edges are solid.
Glitter possesses half of the thickness of the religious escarchas; they are of plastic material and the mark of the cut of the machine is observed at the same junction, as if were a fingerprint. The edges are not solid.
D.- Of the observation of the frosts submitted to various chemical processing and then analyzed by optic microscope, can be appreciated these differences:
No differences were found when both groups were submitted to nitric acid, hydrochloric acid and distilled water.
But with isopropyl alcohol, the religious escarchas were not bleached, but the glitter was bleached 75 percent. With NITAL the religious escarchas remained stable while the glitter
suffered total discoloration, they diminished in size and developed pores, tracks, and bubbles of air.
With hydroxide of sodium the religious escarchas did not suffer alterations, while the glitter was reduced of size.
The test of acid fluorohydric acid turns out to be highly significant: the religious escarchas remained stable while the industrial glitter disappeared completely.
This last experiment shows that the religious escarchas are not metallic, neither they are of plastic, nor mica, nor resins. Their composition could not be determined. With the oxide of propylene the same thing was shown, although through this chemical substance, glitter suffered corrosion by its industrial nature, but not the religious escarchas.
E.- Of the observation of the frosts submitted to thermal procedure of flames and combustion is obtained these differences:
The religious frosts are bleached a little, but they increase their shine and do not leave any residual odor. The glitter is bleached completely; they lose the shine and they leave an irritating odor, noxious to the eyes and the throat. This scientific differential analysis is presented in order to present a clear conclusion that the phenomenon of escarchas cannot be so easily dismissed, as some have done, even to the point of laughter and mockery.
One can sin by negligence or omission, not only by action. It is a fact that from 1993 the phenomenon of escarchas has constantly increased and has reached in Venezuela such proportions that it cannot be ignored. This study can help in the comprehension of the reality of this phenomenon connected with the presence of the Virgin, just as she declared on February 9, 1993. Since the escarchas have become a phenomenon of incalculable proportions, the same one, the Most Holy Virgin deigned to deliver to a priest who desires to remain anonymous, the meaning of their colors.
I have here the message of the September 23, 1999:
Revelation About the Meaning of the Escarchas
In these times in which men feel self-satisfied and far away from my Son the
Lord, I want to declare in a humbler way, the message that I want to deliver
to them and to declare to them the meaning of the escarchas. The ones who
live in my heart are those who have been bought by the blood of my Son.
Therefore, prayer, sacrifice, reconciliation, and penitence are the weapons
with which are going to fight in the battle against Satan.
I want to announce to them the meaning of the colors of my frosts:
-- The silver: in them I show you the magnanimity of my heart. Ask me what you
want.
-- The golden: in them I incline toward the weak one; I am going to heal you
spiritually, physically, psychologically, morally.
-- The blue: in them I want to announce you my proximity. I am with you, I
have been present to you.
-- The green: they are a song so that open you to hope. I will act in the
favor of God. Hope in God.
-- The red: in times of trial you offer me a sacrifice; remember that I love
you.
-- The transparent: the road of humility is the path that leads to freedom. I
know those who are humble and simple
-- The aquamarines: is the road that is very treacherous and curved, I want
to tell you on that road, I will be with you.
To my children, who have been graced with my gifts, sprouted from the love
of my Son, and who are the sweetest fragrance of the Father, to all who
find shelter in His breast, I give my blessing in the name of the Father, of
the Son and of the Holy Spirit.
For your discernment only!
Eight men commence ministry for the Church
Story and photos by Ambria Hammel | Nov. 15, 2010 | The Catholic Sun
A baptism at St. Gabriel the Archangel Parish in Cave Creek last week marked a double cause for celebration for one man in particular.
The waters of baptism signaled the first step of a lifelong journey in faith for the 2-month-old boy and the first time the celebrant — the infant’s grandfather — administered the sacrament as a permanent deacon for the Church.
One day prior, Deacon Robert Torigian was among eight men, all married with children, whom Bishop Thomas J. Olmsted ordained to the diaconate Nov. 6 at Ss. Simon and Jude Cathedral. They join 239 permanent deacons serving the Phoenix Diocese from the altar, within parish ministries and in the greater community.
“I know that each of them has what it takes to be an effective, caring deacon and a powerful witness of Jesus, the Servant of all,” said Deacon Doug Bogart, associate director of education and formation for the diaconate.
He described them as smart and creative. The new deacons, ages 42-60, have a strong commitment to service, particularly to the bishop, their parishes and to the poor, Deacon Bogart added.
Bishop Olmsted told a crowded cathedral filled with extended family, friends, priests and fellow deacons that deacons represent the charity of the Church. Therefore, he said, they will see the new deacons as disciples seeking “not to be served, but to serve.”
Then he spoke directly to his eight newest “sons.”
“You receive sacred authority to teach in the name of the Church. Such teachings are badly needed,” the bishop said. He cautioned them to resist the temptation to omit any teaching that may not be popular.
“Hand it on faithfully in its organic wholeness,” the bishop said.
One by one all eight deacon candidates knelt in front of the bishop, placed their hands in his and promised their fidelity.
Then the entire church offered a litany of supplication while the candidates fully prostrated themselves down the cathedral’s center aisle. It marked their act of submission.
When they got up, the new deacons spread themselves along the foot of the altar where priests vested them for the first time. Jesuit Father Dave Klein vested his brother Deacon Tom Klein, who will be the only deacon serving St. Francis Xavier Parish.
Deacon Klein also cited his other brother, a St. Thomas the Apostle parishioner and longtime Vincentian, as influential in his discernment.
“It’s been a lifetime evolution for me. There was no lightning bolt moment,” Deacon Klein said in his final hour before ordination.
Deacon Klein, who also works as a trial lawyer, will head the parish’s busy marriage preparation program. He hopes to encourage parishioners of all ages to become more active in the Church.
Once vested, the deacons knelt a final time in front of Bishop Olmsted as he symbolically handed each of them the Book of the Gospels.
“Now you are not only hearers of the Gospels, but also its ministers,” the bishop said.
The deacons finished their ordination Mass from the altar and helped distribute the Eucharist.
Hope for the future
“We, today, witnessed the living faith being handed on from generation to generation so that the Church of Christ will never be without the sacraments of the three holy orders of the Church,” Bishop Eduardo A. Nevares said during a brief program at a post-ordination reception.
Providing for the future of the Church, especially by administering the sacrament of baptism, is what several new deacons looked forward to in their first weeks of ordained ministry. One had eight baptisms lined up during his first week.
“That is the joy and source of hope,” said Deacon David Runyan, a retired meteorologist who will serve St. Andrew the Apostle Parish in Chandler and El Cristo Rey Parish at the Grand Canyon in the summertime.
Deacon Torigian, who baptized his grandson, plans to remind older Catholics of their baptismal obligation to come to know and serve the Lord, he said.
The new deacon and longtime physician assistant should know a thing or two about service. He devoted so much time to pastoral ministry in his native Detroit that several deacons invited him to consider joining the diaconate. He finished formation in Phoenix.
Outside of parish work at St. Gabriel, Deacon Torigian will also help the diocesan Office of Natural Family Planning develop curriculum for Catholic high school students.
Deacon Jim Gall, who for a while didn’t know what a deacon was but always liked to serve others, also looks forward to living the deacon motto of servant leadership.
He gained a deeper prayer life during the formation process. It’s helped him see things with spiritual eyes instead of reacting based on temperament, he said.
“I could never go back to the way I was,” Deacon Gall said.
Most new deacons said they gained a deeper spirituality and strengthened their marriage and family relationships during formation.
“I just thank God that I finally said yes,” said Deacon Al Homiski, a parish administrator at St. Bernadette in Scottsdale. He admitted putting off repeated invitations to join the diaconate for years.
The five-year formation process in Phoenix involves two years of weekly Kino classes, monthly diaconate meetings with candidates and their wives, practicums including at St. Joseph’s Hospital and Medical Center, and twice daily prayer. The experience is enough to impact the entire family.
Deacon Ron Johnson saw a noticeable change in the spiritual lives of his three children as well during formation. The psychologist first felt called to the diaconate during a Cursillo weekend seven years ago and is looking forward to being the first Spanish-speaking deacon in the Flagstaff area.
He’ll also travel with Fr. Pat Mowrer throughout the north deanery supporting other parishes and missions.
Deacon Jason Robinson said he was always attracted to serving the Church. He applied to the priesthood after high school and entered further discernment.
He soon met his wife through a singles ministry and continued to search for his niche in the Church.
“I had this passion for the Church kind of from the inside, yet I was a working man,” the software developer said, “so I was always a bridge.”
He thought about entering the diaconate later in life. A personal invitation to the diaconate expedited his formation and ordination.
His ministry will include prison and Native American outreach plus parish work.
“Thank you for responding to God,” Deacon Jim Trant, director of the diaconate told the diocese’s newest deacons, “for doing and acting upon His will.”
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Did some research on the building and the name of the gentleman along with the date.
_______________
David Rettiger, for a number of years a prominent business man and an influential citizen of Strong City, Kan., was born in Germany, Nov. 9, 1849, son of Nicholas Rettiger, also a native of the Fatherland, who brought his family to America, in 1853, and to Kansas, in 1873. Nicholas Rettiger, who died in 1886, and his nine children, were all communicants of the Roman Catholic church. David Rettiger inherited those German characteristics of thrift and industry and was a man of unusual business intelligence. After coming to Kansas, in Chase county, he acquired large and valuable tracts of land, on which were found valuable deposits of building stone. He invented a stone cutting machine and engaged in stone contracting on a large scale. He built many of the stone buildings at Cottonwood Falls, Strong City, and numerous other Kansas towns, and among his largest contracts were those for furnishing building stone for the Santa Fe Railway Company.
In 1886, at Strong City, David Rettiger and Rose L. Harvey were united in marriage. She was born in Scotland, in 1869, and came to America early in her life, with her parents—Hugh Harvey and his wife—who settled in Morris county, Kansas, but later removed to Chase county and located at Strong City, where Mr. Harvey was a successful druggist and business man.
To Mr. and Mrs. Rettiger were born four children—Hubert E., Charles D., Ervin J., and Esther Mary—all of whom are the subjects of Mrs. Rettiger's special love and care, and to whom she is giving excellent educational advantages.
Upon the death of Mr. Rettiger, Sept. 22, 1899, Mrs. Rettiger assumed the management of his large estate and has proved to be the possessor of unusual executive ability and business discernment. She has added to the estate left to her charge, largely by additional land purchases, and the realty now in her possession, in Chase county, is valued at approximately $200,000.
June 22, 2021 – Bishop Gregory Parkes presented 13 people with a Certificate in Lay Leadership Ministry at the Cathedral of St. Jude the Apostle. In an evening prayer service, the Bishop congratulated and commissioned these students to serve in ministry leadership throughout the diocese. The Bishop remarked on their courageous commitment not only to ministry leadership, but to their four years of study in the program. Bishop Parkes also congratulated and thanked their spouses, family members and friends for their support and encouragement over the four years of the program.
The graduating class represented 10 parishes from around our diocese. Graduates completed one year of discernment and three years of academic and spiritual preparation.
Those who were commissioned and their parishes are:
Susan Lynn Arcand, St. Paul (Tampa)
Tom Barrett, Nativity
William L. Brown, III, St. Stephen
Theresa V. McCain Cole, St. Clement
Christine DeLieto, St Vincent DePaul
Ophelia Hinton, St. Frances Xavier Cabrini
Elizabeth L. Huetteman, St. Stephen
Paula M. Hurlock, St. Clement
Dale P. Kennedy, St. Lawrence
Christina Marie Kijanka, Espiritu Santo
Paul J. Laurence RN, Holy Family
Carol J. Ritter, St. Ignatius of Antioch
Scott Samuels, St. Paul (Tampa)
Three individuals also received certificates from Bishop Parkes for completing Level 1 of the Southeast Pastoral Institute Escuela de Ministerios (SEPI). They are:
Leila Castellanos – Nativity Parish
Theresa Hernandez – Most Holy Redeemer Parish
Felicia Westbrook – Incarnation Parish
Thank you to Dana Rozance for graciously taking and sharing these photos with us! #courageouslyliving
June 22, 2021 – Bishop Gregory Parkes presented 13 people with a Certificate in Lay Leadership Ministry at the Cathedral of St. Jude the Apostle. In an evening prayer service, the Bishop congratulated and commissioned these students to serve in ministry leadership throughout the diocese. The Bishop remarked on their courageous commitment not only to ministry leadership, but to their four years of study in the program. Bishop Parkes also congratulated and thanked their spouses, family members and friends for their support and encouragement over the four years of the program.
The graduating class represented 10 parishes from around our diocese. Graduates completed one year of discernment and three years of academic and spiritual preparation.
Those who were commissioned and their parishes are:
Susan Lynn Arcand, St. Paul (Tampa)
Tom Barrett, Nativity
William L. Brown, III, St. Stephen
Theresa V. McCain Cole, St. Clement
Christine DeLieto, St Vincent DePaul
Ophelia Hinton, St. Frances Xavier Cabrini
Elizabeth L. Huetteman, St. Stephen
Paula M. Hurlock, St. Clement
Dale P. Kennedy, St. Lawrence
Christina Marie Kijanka, Espiritu Santo
Paul J. Laurence RN, Holy Family
Carol J. Ritter, St. Ignatius of Antioch
Scott Samuels, St. Paul (Tampa)
Three individuals also received certificates from Bishop Parkes for completing Level 1 of the Southeast Pastoral Institute Escuela de Ministerios (SEPI). They are:
Leila Castellanos – Nativity Parish
Theresa Hernandez – Most Holy Redeemer Parish
Felicia Westbrook – Incarnation Parish
Thank you to Dana Rozance for graciously taking and sharing these photos with us! #courageouslyliving
On March 13, 2019, a winter storm system intensified and swept across much of the Central U.S., causing heavy rain, severe thunderstorms, snow, and blizzard conditions. This unusually deep mid-latitude cyclone met the criteria for a “bomb cyclone,” rapid intensification of a cyclone (low-pressure system) with surface pressure falling by at least 24 millibars in 24 hours. The storm led to widespread flooding across parts of South Dakota, Nebraska and Iowa.
NOAA’s new flood products, developed by algorithm scientists Sanmei Li and Donglian Sun at George Mason University with NOAA support, use data from the NOAA-NASA Suomi NPP and NOAA-20 satellites’ Visible Infrared Imaging Radiometer Suite (VIIRS) instrument and NOAA GOES-R Series Advanced Baseline Imager (ABI). New spectral channels, improved resolution, and faster scanning capabilities (compared to the imager on previous GOES satellites) from ABI allow for better discernment of meteorological features and real-time monitoring of environmental hazards. The maps created using the new flood products, along with aircraft, unmanned drones, and ground assets help determine the impact of a storm – where flooding is happening, what the extent is, as well as how long it will last and what damage has occurred.
The Missouri Basin River Forecast Center utilized the new flood products during this record flood event. “This definitely shows water out its banks and is another line of evidence of major flooding across the area. It's a nice visual of the whole area, which supports our forecasts going forward,” forecasters stated. “This is game-changing information.” The University of Wisconsin Space Science Engineering Center provides the ABI river flood product hourly as well as an ABI daily river flood product to help forecasters determine where flooding will occur.
Full story: go.usa.gov/xmcvX
contrap...we must do something about the
One of several remaining members of its race, an alien from Venus is guided to Earth by disgruntled scientist Tom Anderson, who tells it which humans it should attach mind control devices to. Among them is his old friend, fellow scientist Paul Nelson. Nelson, after killing a flying bat-thing which carries the device, finally persuades the paranoid Anderson that he's been wrong to ally himself with an alien bent on world domination. They hurriedly leave when they discover Tom's wife has picked up a rifle and gone to the alien's cave to try to kill it
Exile (エグザイル, Eguzairu?) is a 14-member all-male Japanese pop dance group. On artwork and promotional material, the band name is typeset in all capitals as "EXILE". The leader of the group is Hiro, who debuted as a member of Zoo under For Life Music, but Exile has released their singles and albums under Avex Group's label Rhythm Zone. Hiro and Avex's president Max Matsuura came from the same high school.[1]
position..it's possibly got bodged and various other positions in it
ASIO at the program..was JUST asio.....at the same hospital as my late first MRS
scarab juice in cofee pannic..the boys look like angels sayt..great pain the prayer of.....
fred fish disks amiga sd card...cia factbook
dance mods
In total, they have sold over 17 million records just in Japan.
what's the earththought theory....
in wormy and com...disabled kiddies...possibly cystic fibroses ..resulting from deathcamp experiemts more of the telling herpers
GANGLAND black widow Judy Moran faces the prospect of dying a "common" prisoner in jail after being found guilty of masterminding the murder of brother-in-law Des "Tuppence" Moran.
After six days of deliberation,
Sonic Healthcare acquires NSW based companies Hanly Moir Pathology and Barratt and Smith Pathologists, and the Canberra based Barratt Smith Moran Pathology. ...
that's right kiddies anything for a GOOD NIGHT..it's not a good night in the wormy..there should be some foot
CHarlie we want to see camilla...fergi...we want to see you staright..little wezza...smoking is legal and I know MAAM says it's a dirty habit I know but conragational church of tonga..it's not about being gay
and outside deathcamp herr takes on a worrmy and the spirit of sinai and dayb cray over wormy com cause well DEciced..something must be done
Vactican They're damned
Sympothy for the devil
not really just like angel crysing cause they don't want a sodom smote
so full blood ilanders...sarah palin wants some monies to run they tell
How about some of you illgotten gails..it LOOKs like a gain..go home and build your conutry TONGY is dead..stop the habit of blameo...
and then heer parys the prayer of the black knight DAYB's down!
and wonder woman carry's him back to the car....
judy moran says there is evil in the underworld....and he kid was a beautiful boy
grrr.....
where was I disabled kiddies at comm..GOVTs in excile
I"m Serious charles while of spencer may not like Shand's tactice..I don't cause we never got our house at bushrangers hill with the sandstone hut to work out of..and bungan castle rose garden..they don't do that anymore cause of the basement and james morrision and the splinter church up mona vale road they tell and julie anthony....
what are we to do...
POPE..Archbishop of canterbury..we must ask at the sept for some discernment in this....I mean it ratsinger if money is the root of all evil
and aN ANGEL CAN JUST STAND THERE and take the time absorbsion no issue there....
and chico sticks his head out the time gate CHICO you'll age 10 years without permissions..thanks for the tip...