People can live only by dwelling in the living breath of God. Only in this way can they be at peace and realize their aspirations. From sunrise to sunset, they dwell in the living breath of God; every sight and thought is part of that breath. God provides a place for them filled with clarity and bliss and stillness. In the silence, we are moved by this wind, which blows everywhere in the world.
Saturday, September 5, 2026
Friday, September 4, 2026
Establishing Meaningful Conversations and Building Healthy Relationships with Parish Priests
Some Catholic parishioners experience situations in which pastors make liturgical and pastoral decisions without wide consultation of the parish community. Some priests have introduced outdated but permitted rituals like kneeling, altar railings, head coverings, Latin as the liturgical language, and communion on the tongue. Without wide consultation or input, parishioners feel disconnected and powerless. If they speak of their dissatisfaction to the pastor, they experience being silenced or dismissed. Many feel unwelcome in a church that was once their spiritual home.
How can we create a positive document as a teaching guide for laity who wish to help a priest who is not ready to promote synodality or develop the communion of the faithful?
What are some concrete steps that parishioners can take that would make the pastors responsive to their experiences?
An important shift.
Parishioners should move from expressing individual dissatisfaction to creating a respectful, organized, documented way for the experience of the parish community to be heard.
There is a legitimate Catholic basis for doing this. The Code of Canon Law does not envision laypeople as passive recipients of clerical decisions.
- Canon 212 §2 says that the faithful have the freedom to make their needs and desires known to their pastors;
- Canon 212 §3 goes further, saying that they have the right, and sometimes the duty, to express their opinion about matters concerning the good of the Church.
The main issue is whether the pastor is using legitimate options pastorally, collaboratively, and with sensitivity to the people entrusted to his care. This is a strong argument.
1. Stop arguing primarily about "traditional vs. progressive"
Rather than saying, "Father is too conservative," say:
"These pastoral decisions are having these effects on the people of this parish."
For example:
- People who previously felt at home now feel like outsiders.
- Older parishioners feel their experience and contributions are being disregarded.
- Young families are becoming less engaged.
- People feel uncomfortable approaching the priest.
- Parish ministries are losing participation.
- People no longer feel that their voices matter.
- There is an increasing sense of "Father has decided, there is nothing we can do."
The conversation moves from ideology to pastoral effectiveness.
2. Gather experiences rather than grievances
A small group of parishioners could quietly conduct a listening process. This has to be formulated well. Instead of saying, “We don’t like what the pastor is doing,” ask questions such as:
- Do you feel welcome in our parish?
- Do you feel that your voice is heard?
- Do you feel comfortable approaching the pastor with a concern?
- What changes have strengthened your experience of parish life?
- What changes have made you feel less connected?
- What would help our parish become a more welcoming spiritual community?
- Do you believe parishioners have meaningful opportunities to participate in decisions affecting parish life?
The results could be summarized without identifying individuals. This creates something much more powerful than complaints: a pastoral picture of the community.
3. Use the parish pastoral council
This is particularly important.
Canon 536 provides for a parish pastoral council, when the diocesan bishop judges one appropriate, in which the faithful participate in fostering the pastoral activity of the parish. It is consultative rather than governing, so it does not give parishioners a veto over the pastor, but it provides an established structure through which the experience of the community can be brought into pastoral deliberation.
If a parish has a pastoral council, parishioners should ask: Is the council functioning as a vehicle for pastoral listening, or has it become merely ceremonial?
If there is no council, parishioners can ask the diocese what the norms are for establishing one. The goal should be to make the council a place where questions such as these can legitimately be discussed:
- "How are our liturgical changes affecting participation?"
- "How are we welcoming people who have different spiritual sensibilities?"
- "How are we listening to young adults?" older adults? Women?
- "How do we know whether parishioners feel spiritually nourished?"
- "What does our parish need in order to become a stronger community?"
4. Create a parish listening forum
If the pastor will permit it, ask for an evening that has one purpose: Listening to the experience of the parish community.
It should not become a debate about ideology.
A facilitator could establish rules:
- Speak from personal experience.
- No attacks any person.
- No attacks on traditional or progressive Catholics.
- Everyone gets an opportunity to speak.
- The purpose is listening, not winning.
- The pastor listens without responding to every comment.
That last point could be extraordinarily important. A pastor who is accustomed to answering every criticism can unintentionally turn "dialogue" into another occasion for exercising authority. Sometimes the most transformative thing a pastor can do is simply listen for an hour without defending himself.
5. Put concerns in writing
If individual conversations are repeatedly dismissed, parishioners should begin documenting concerns respectfully.
Write something like this:
“On three occasions parishioners requested an opportunity to discuss the changes in the Sunday liturgy. Each request was declined. We are concerned that there is currently no mechanism through which parishioners can communicate their pastoral experience.”
It is factual, specific, and difficult to dismiss as merely emotional.
6. Build a relationship with the diocesan bishop's office
This is perhaps the most important escalation. A pastor does not exist independently of the diocese. Canonically, a parish is entrusted to a pastor under the authority of the diocesan bishop.
If the pastor consistently refuses meaningful dialogue, parishioners can respectfully communicate their concerns to the appropriate diocesan office.
The message should be a constructive request.:
"We need assistance in establishing a healthy pastoral process for listening and dialogue within our parish."
They can ask the diocese for:
- a facilitated parish listening session;
- a meeting with a diocesan representative;
- assistance establishing or strengthening a pastoral council;
- clarification of diocesan policies;
- mediation between parishioners and the pastor;
- pastoral visitation or assessment.
7. Distinguish liturgical preference from pastoral harm
This is crucial.
A parishioner saying, "I don't like Latin" is one thing. A community saying this is much different:
"The manner in which liturgical changes are being introduced is causing significant numbers of people to withdraw from parish life, and there is no opportunity for dialogue"
Likewise, Communion on the tongue is a legitimate practice. Kneeling is a legitimate posture in appropriate circumstances. Latin is a legitimate liturgical language. The question should therefore not be "Are these practices allowed?" The better question is:
"How are legitimate practices being used, and what pastoral consequences are they producing?"
That keeps the discussion within Catholic ground.
8. Do not allow the pastor to make this about obedience
There is a danger that parishioners will be told:
"The priest is the pastor. You are supposed to obey."
Canon 212 provides a remarkably important counterbalance. Catholic obedience does not eliminate the laity's right to express their needs, desires, and considered opinions concerning the good of the Church.
The appropriate response is not rebellion. It is responsible participation.
In fact, parishioners might say:
"We respect the pastor's authority. Precisely because we love this parish and want to support its mission, we believe we have a responsibility to tell you honestly what we are experiencing."
9. Create a coalition that crosses ideological lines
Coalition building might be the most effective strategy. Do not only organize people who dislike traditional practices. Find people who might say:
- "I love the Latin Mass, but I don't think people should feel excluded."
- "I prefer receiving Communion on the tongue, but I don't want others judged for receiving in the hand."
- "I appreciate kneeling, but I don't want liturgical practice to become a source of division."
- "I respect the priest's authority, but I believe he needs to listen."
- "I am traditional in my spirituality, but I don't want clericalism."
Now the issue is no longer traditional Catholics versus progressive Catholics.
It becomes: What kind of parish do we want to be?
That is a much larger and more compelling question.
10. Ask the bishop to evaluate pastoral fruit
Ultimately, the most compelling question is not: "Does Father have the right to do this?"
but: "Is this pastoral leadership producing the fruits that the Church expects from a parish?"
Canon 529 describes the pastor's responsibility to know the faithful entrusted to him, to visit families, to share their joys and especially their difficulties, and to make every effort to ensure that the faithful receive the Eucharist and participate consciously and actively in the liturgy.
That gives parishioners a very different vocabulary.
They can ask:
Are people being drawn into deeper communion, or are they withdrawing?
- Are people becoming more engaged, or less?
- Are people experiencing the parish as their spiritual home, or as an institution from which they feel increasingly alienated?
- Are differences in spirituality being integrated, or are they becoming sources of division?
These are pastoral questions—not political ones.
11. We can always include a discussion about the power of money. Withholding money can cause the pastor to stop and ask questions.
Power and Belonging
The fundamental Issue is about power and belonging.
A parish is not simply a place where a priest performs the sacraments for an audience. Canon law itself describes a parish as a stable community of the faithful entrusted to pastoral care.
The Church's current discussion of synodality is moving precisely toward the question of how clergy and laity listen to one another and discern together. Recent U.S. Catholic discussion has emphasized that synodality needs to become something ordinary Catholics experience rather than something reserved for specialists.
So perhaps the most constructive goal for these parishioners is:
"How do we create a parish culture in which the pastor can exercise legitimate authority while parishioners genuinely experience themselves as participants rather than subjects?"
That is a much more profound challenge to clericalism.
Parishioners should not have to become angry, rebellious, or anti-clerical in order to recover their voice. They can claim their legitimate place in the Church precisely by acting as mature, responsible members of the Body of Christ—organized, respectful, persistent, and unwilling to disappear quietly.
We have a very fruitful theological framework: authority, listening, synodality, the dignity of the baptized, and the parish as a spiritual home rather than simply an institution governed by a priest.
Thursday, September 3, 2026
Spirituality: "Sheltering," Marjorie Thompson from New Morning Treasury
Sheltering. That's a wonderful word. Very strong. I remember a wonderful little phrase that says a faithful friend is a sturdy shelter. We need shelters in life. We need sheltering from our parents when we are young. We need the shelter of good friends. I feel as if that's something we're really called to be for one another – is shelter.
Wednesday, September 2, 2026
Creating a New World: The Twenty-Third Sunday of Ordinary Time 2026
Creating a New World:
The Twenty-Third Sunday of Ordinary Time 2026
September 6, 2026
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Ezekiel 33:7-9; Psalm 95; Romans 13:8-10; Matthew 18:15-20
The Gospel passage speaks about the necessity and the mystery of reconciliation. Too often, we hear about forgiveness and we think it is a quick, magnanimous action to take. This passage is about so much more. Forgiveness is something I can choose to give to another person. Reconciliation is something two people must build together.
Many people have trouble with forgiveness because they have been taught that it is a singular act to be completed in one sitting. That is not so. Forgiveness has many layers and dimensions to it. We also have a notion that forgiveness is all or nothing, and we end up choosing nothing and we cause such great chasms in our relationships. How many of us are estranged from someone important in our lives? We are wrongly taught that forgiveness means to overlook a transgression or to act as though an action has not occurred. That is not true either. When we forgive, we make room for God to transform the wound rather than allowing the wound to transform us. It is our free choice.
Forgiveness says, “I release you from my need for revenge.” Reconciliation says, “Let us see whether we can rebuild what was broken.” Christian love says, “Whether or not we are reconciled, I will not stop praying for your good. I still want the best for you.”
As we are reflective people, we can ask ourselves, “What does Jesus actually ask of me when someone has hurt me?” It is good to acknowledge the hurt to Jesus in prayer and say, “I will not allow what you did to me to determine the kind of person I want to become.” I can surrender my anger to God and I can stop demanding that the other person suffer because I have suffered. We will face many times when the other person will not apologize or acknowledge their hurtful words or actions. Forgiveness is a gradual process, and I have to move forward.
Reconciliation requires the participation of at least two people because it aims to restore a broken relationship. It is hard work and requires some level of truth, acknowledgment, repentance, trust, and a promise of changed behavior. There has to be some glimmer of wanting to rebuild trust. Reconciliation does not return to the past status quo. While forgiveness looks backwards, reconciliation looks forward. We have to decide what might have to change for us to move forward together with the existing wounds. Reconciliation creates something new – a relationship built on a stronger foundation of honesty and a deeper awareness of each other’s vulnerability.
God forgives us all the time. God calls us into right relationships that reconcile through mercy. Forgiveness is freely offered by God with an outstretched hand and a desire for us to step forward. Reconciliation happens when we reach back to God. Reconciliation is the courageous work of rebuilding trust, telling the truth, accepting responsibility, and creating a new future together. Reconciliation helps us transcends our human condition and we create something far beyond what we could imagine. What is the type of world in which we want to live? What is the new creation of our dreams? God believes this is possible. What do you believe?
Scripture for Daily Mass
Monday: (1 Corinthians 5) It is widely reported that there is immorality among you, and immorality of a kind not found even among pagans–a man living with his father’s wife. And you are inflated with pride. Should you not rather have been sorrowful?
Tuesday: (Micah 5) He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God; And they shall remain, for now his greatness shall reach to the ends of the earth; he shall be peace.
Wednesday: (1 Corinthians 7) In regard to virgins, I have no commandment from the Lord, but I give my opinion as one who by the Lord’s mercy is trustworthy. So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is.
Thursday (1 Corinthians 8) Knowledge inflates with pride, but love builds up. If anyone supposes he knows something, he does not yet know as he ought to know. But if one loves God, one is known by him.
Friday (1 Corinthians 9) If I preach the Gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it! If I do so willingly, I have a recompense, but if unwillingly, then I have been entrusted with a stewardship.
Saturday (1 Corinthians 10) I am speaking as to sensible people; judge for yourselves what I am saying. The cup of blessing that we bless, is it not a participation in the Blood of Christ? The bread that we break, is it not a participation in the Body of Christ?
Gospel:
Monday: (Luke 6) On a certain sabbath Jesus went into the synagogue and taught, and there was a man there whose right hand was withered. The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him.
Tuesday: (Matthew 1) The Book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers.
Wednesday (Luke 6) Blessed are you who are poor, for the Kingdom of God is yours. Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh.
Thursday (Luke 6) To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.
Friday (Luke 6) "Can a blind person guide a blind person? Will not both fall into a pit? No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.
Saturday (Luke 6) A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit. For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles.
Saints of the Week
September 7: Stephen Pongracz (priest), Melchior Grodziecki (priest), and Mark Krizevcanin (canon) of the Society of Jesus were matyred in 1619 when they would not deny their faith in Slovakia. They were chaplains to Hungarian Catholic troops, which raised the ire of Calvinists who opposed the Emperor. They were brutally murdered through a lengthy process that most Calvinists and Protestants opposed.
September 8: The Birth of Mary was originally (like all good feasts) celebrated first in the Eastern Church. The Roman church began its devotion in the fifth century. Her birth celebrates her role as the mother of Jesus. Some traditions have her born in Nazareth while others say she hails from outside of Jerusalem.
September 9: Peter Claver, S.J. (1580-1654) became a Jesuit in 1600 and was sent to the mission in Cartegena, Colombia, a center of slave trade. For forty years, Claver ministered to the newly arrived Africans by giving them food, water, and medical care. Unfortunately, he died ostracized by his Jesuit community because he insisted on continuing the unpopular act of treating the slaves humanely.
September 10: Francis Garate, S.J. (1857-1929) was a Basque who entered the Jesuits and became a doorkeeper at the Univeristy of Deusto in Bilbao. He modeled his ministry after Alphonsus Rodriguez and became known for his innate goodness, humility, and prayerfulness.
September 12: The Name of Mary was given to the child in the octave that follow her birth on September 8th. Mary (Miriam) was a popular name for a girl because it means "beloved."
This Week in Jesuit History
· August 30, 1556: On the banks of the St. Lawrence River, the Iroquois mortally wounded Fr. Leonard Garreau, a young missionary.
· September 6, 1666. The Great Fire of London broke out on this date. There is not much the Jesuits have not been blamed for, and this was no exception. It was said to be the work of Papists and Jesuits. King Charles II banished all the fathers from England.
· September 7, 1773. King Louis XV wrote to Clement XIV, expressing his heartfelt joy at the suppression of the Society.
· September 8, 1600. Fr. Matteo Ricci set out on his journey to Peking (Beijing). He experienced enormous difficulties in reaching the royal city, being stopped on his way by one of the powerful mandarins.
· September 9, 1773. At Lisbon, Carvalho, acting in the king's name, ordered public prayers for the deliverance of the world from the "pestilence of Jesuitism."
· September 10, 1622. The martyrdom at Nagaski, Japan, of Charles Spinola and his companions.
· September 11, 1681. At Antwerp, the death of Fr. Geoffry Henschen (Henschenius). A man of extraordinary learning, he was Fr. Jan von Bolland's assistant in compiling the Acts of the Saints.
· September 12, 1744. Benedict XIV's second Bull, Omnium Sollicitudinum, forbade the Chinese Rites. Persecution followed in China.
Creando un mundo nuevo: Vigésimo tercer domingo del tiempo ordinario de 2026
Creando un mundo nuevo:
Vigésimo tercer domingo del tiempo ordinario de 2026
6 de septiembre de 2026
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Ezequiel 33:7-9; Salmo 95; Romanos 13:8-10; Mateo 18:15-20
El pasaje del Evangelio habla de la necesidad y el misterio de la reconciliación. Con demasiada frecuencia, oímos hablar del perdón y pensamos que es un acto rápido y magnánimo. Este pasaje va mucho más allá. El perdón es algo que puedo elegir ofrecer a otra persona. La reconciliación es algo que dos personas deben construir juntas.
A muchas personas les cuesta perdonar porque les han enseñado que es un acto único que debe completarse de una sola vez. Pero no es así. El perdón tiene muchas capas y dimensiones. También tenemos la idea de que perdonar es todo o nada, y terminamos por no elegir nada, lo que provoca grandes distanciamientos en nuestras relaciones. ¿Cuántos de nosotros nos hemos alejado de alguien importante en nuestras vidas? Nos enseñan erróneamente que perdonar significa pasar por alto una transgresión o actuar como si no hubiera ocurrido. Eso tampoco es cierto. Cuando perdonamos, le damos espacio a Dios para que transforme la herida, en lugar de permitir que la herida nos transforme a nosotros. Es nuestra libre elección.
El perdón dice: «Te libero de mi deseo de venganza». La reconciliación dice: «Veamos si podemos reconstruir lo que se rompió». El amor cristiano dice: «Nos reconciliemos o no, seguiré orando por tu bien. Sigo deseando lo mejor para ti».
Como seres reflexivos, podemos preguntarnos: "¿Qué me pide Jesús cuando alguien me hiere?". Es bueno reconocer el daño ante Jesús en oración y decir: "No permitiré que lo que me hiciste determine la persona en la que quiero convertirme". Puedo entregar mi enojo a Dios y dejar de exigir que la otra persona sufra porque yo he sufrido. Nos encontraremos muchas veces en que la otra persona no se disculpe ni reconozca sus palabras o acciones hirientes. El perdón es un proceso gradual, y debo seguir adelante.
La reconciliación requiere la participación de al menos dos personas, ya que busca restaurar una relación rota. Es un proceso arduo que exige sinceridad, reconocimiento, arrepentimiento, confianza y la promesa de un cambio de comportamiento. Debe existir un mínimo deseo de reconstruir la confianza. La reconciliación no regresa al estado anterior. Mientras que el perdón mira hacia atrás, la reconciliación mira hacia adelante. Debemos decidir qué cambios son necesarios para avanzar juntos, superando las heridas existentes. La reconciliación crea algo nuevo: una relación construida sobre una base más sólida de honestidad y una mayor comprensión de la vulnerabilidad mutua.
Dios nos perdona siempre. Dios nos llama a relaciones justas que se reconcilian mediante la misericordia. El perdón es ofrecido libremente por Dios con la mano extendida y el deseo de que demos un paso adelante. La reconciliación ocurre cuando volvemos a Dios. La reconciliación es la valiente labor de reconstruir la confianza, decir la verdad, aceptar la responsabilidad y crear un nuevo futuro juntos. La reconciliación nos ayuda a trascender nuestra condición humana y a crear algo mucho más allá de lo que podríamos imaginar. ¿Qué tipo de mundo queremos vivir? ¿Cuál es la nueva creación de nuestros sueños? Dios cree que esto es posible. ¿Qué crees tú?
Lecturas bíblicas para la Misa diaria
Lunes: (1 Corintios 5) Se rumorea que hay inmoralidad entre ustedes, una inmoralidad que ni siquiera se encuentra entre los paganos: un hombre que vive con la esposa de su padre. Y ustedes están llenos de orgullo. ¿No deberían más bien estar afligidos?
Martes: (Miqueas 5) Él se mantendrá firme y pastoreará su rebaño con la fuerza del SEÑOR, en el nombre majestuoso del SEÑOR, su Dios; y permanecerán, porque ahora su grandeza alcanzará hasta los confines de la tierra; él será paz.
Miércoles: (1 Corintios 7) En cuanto a las vírgenes, no tengo ningún mandamiento del Señor, pero doy mi opinión como alguien que, por la misericordia del Señor, es digno de confianza. Así que, a causa de la aflicción actual, esto es lo que considero mejor: que es bueno que cada uno permanezca como está.
Jueves (1 Corintios 8) El conocimiento enorgullece, pero el amor edifica. Si alguien cree saber algo, aún no sabe como debería saber. Pero si uno ama a Dios, él lo conoce.
Viernes (1 Corintios 9) Si predico el Evangelio, no tengo por qué jactarme, pues se me ha impuesto una obligación; ¡ay de mí si no lo predico! Si lo hago de buena voluntad, tengo recompensa; pero si lo hago a regañadientes, entonces se me ha confiado una responsabilidad.
Sábado (1 Corintios 10) Hablo como a personas sensatas; juzguen ustedes mismos lo que digo. La copa de bendición que bendecimos, ¿no es participación en la sangre de Cristo? El pan que partimos, ¿no es participación en el cuerpo de Cristo?
Evangelio:
Lunes: (Lucas 6) Un sábado, Jesús entró en la sinagoga y enseñó. Había allí un hombre que tenía la mano derecha paralizada. Los escribas y los fariseos lo vigilaban atentamente para ver si curaba en sábado y así encontrar un motivo para acusarlo.
Martes: ( Mateo 1) El libro de la genealogía de Jesucristo, hijo de David, hijo de Abraham. Abraham fue padre de Isaac, Isaac de Jacob, Jacob de Judá y sus hermanos.
Miércoles (Lucas 6) Bienaventurados vosotros los pobres, porque vuestro es el reino de Dios. Bienaventurados vosotros los que ahora tenéis hambre, porque seréis saciados. Bienaventurados vosotros los que ahora lloráis, porque reiréis.
Jueves (Lucas 6) A los que me escuchan les digo: amen a sus enemigos, hagan bien a quienes los odian, bendigan a quienes los maldicen, oren por quienes los maltratan. Al que te golpee en una mejilla, ofrécele también la otra; y al que te quite la capa, no le niegues ni siquiera la túnica.
Viernes (Lucas 6) "¿Puede un ciego guiar a otro ciego? ¿No caerán ambos en un hoyo? Ningún discípulo es superior a su maestro; pero cuando esté completamente instruido, todo discípulo será como su maestro."
Sábado (Lucas 6) Un buen árbol no da fruto podrido, ni un árbol podrido da buen fruto. Porque cada árbol se conoce por su fruto. Porque no se recogen higos de los espinos, ni se cosechan uvas de las zarzas.
Santos de la semana
7 de septiembre: Esteban Pongracz (sacerdote), Melchior Grodziecki (sacerdote) y Marco Krizevcanin (canónigo), miembros de la Compañía de Jesús, fueron martirizados en 1619 por negarse a renunciar a su fe en Eslovaquia. Eran capellanes de las tropas católicas húngaras, lo que provocó la ira de los calvinistas que se oponían al emperador. Fueron brutalmente asesinados mediante un largo proceso al que se opusieron la mayoría de los calvinistas y protestantes.
8 de septiembre: El nacimiento de María se celebraba originalmente (como todas las fiestas importantes) en la Iglesia Oriental. La Iglesia Romana comenzó a venerarla en el siglo V. Su nacimiento celebra su papel como madre de Jesús. Algunas tradiciones afirman que nació en Nazaret, mientras que otras dicen que provenía de las afueras de Jerusalén.
9 de septiembre: Peter Claver , SJ (1580-1654) , ingresó en la Compañía de Jesús en 1600 y fue enviado a la misión de Cartagena, Colombia, un centro del comercio de esclavos. Durante cuarenta años, Claver atendió a los africanos recién llegados, proporcionándoles comida, agua y atención médica. Lamentablemente, murió marginado por su comunidad jesuita por insistir en continuar con la impopular práctica de tratar a los esclavos con humanidad.
10 de septiembre: Francis Garate, SJ (1857-1929 ) fue un vasco que ingresó en la Compañía de Jesús y se convirtió en portero de la Universidad de Deusto en Bilbao. Modeló su ministerio a partir del de Alfonso Rodríguez y se destacó por su bondad innata, su humildad y su profunda fe.
12 de septiembre: El nombre de María le fue dado a la niña en la octava que sigue a su nacimiento el 8 de septiembre. María (Miriam) era un nombre popular para niña porque significa "amada".
Esta semana en la historia jesuita
- 30 de agosto de 1556: A orillas del río San Lorenzo, los iroqueses hirieron de muerte al padre Leonard Garreau, un joven misionero.
- 6 de septiembre de 1666. El Gran Incendio de Londres estalló en esta fecha. Casi todos los incendios han sido culpados de ellos, y este no fue la excepción. Se decía que era obra de católicos y jesuitas. El rey Carlos II desterró a todos los sacerdotes de Inglaterra.
- 7 de septiembre de 1773. El rey Luis XV escribió a Clemente XIV, expresando su sincera alegría por la supresión de la Sociedad.
- 8 de septiembre de 1600. El padre Matteo Ricci emprendió su viaje a Pekín (Beijing). Experimentó enormes dificultades para llegar a la ciudad real, siendo detenido en el camino por uno de los poderosos mandarines.
- 9 de septiembre de 1773. En Lisboa, Carvalho, actuando en nombre del rey, ordenó oraciones públicas para la liberación del mundo de la "peste del jesuitismo".
- 10 de septiembre de 1622. Martirio en Nagaski , Japón, de Carlos Spinola y sus compañeros.
- 11 de septiembre de 1681. Fallece en Amberes el padre Geoffry Henschen (Henschenius). Hombre de extraordinaria erudición, fue ayudante del padre Jan von Bolland en la compilación de las Actas de los Santos.
- 12 de septiembre de 1744. La segunda bula de Benedicto XIV, Omnium Sollicitudinum , prohibió los ritos chinos. A esto le siguió una persecución en China.
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