Catholic Caucus: Daily Mass Readings, 2-06-03, St. Paul Miki and companions, St. Peter Baptist

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Daily Word Today

From: Hebrews 12:18-19, 21-24

Striving for Peace; Purity; Reverent Worship (Continuation)

[18] For you have not come to what may be touched, a blazing fire, and
darkness, and gloom, and a tempest, [19] and the sound of a trumpet,
and a voice whose words made the hearers entreat that no further
messages be spoken to them. [21] Indeed, so terrifying was the sight
that Moses said, "I tremble with fear." [22] But you have come to Mount
Zion and to the city of the living God, the heavenly Jerusalem, and to
innumerable angels in festal gathering, [23] and to the assembly of the
first-born who are enrolled in heaven, and to a judge who is God of
all, and to the spirits of just men made perfect, [24] and to Jesus,
the mediator of a new covenant, and to the sprinkled blood that speaks
more graciously than the blood of Abel.

Commentary:

18-21. The text recalls in detail all the physical signs which
accompanied the manifestation of God on the heights of Sinai (cf. Ex
19:12-16; 20:18), and to these it adds other things taken from Jewish
oral tradition.

All this helps to inspire feelings of religious reverence and fear,
which explains why the people begged God not to speak further, for they
were afraid they would die. To assert his transcendence God forbade
anyone to put foot on the mountain (Ex 19:12, 21); this was a way of
showing this as yet uncivilized people the difference between the true
God and idols.

There is no mention in the Pentateuch of Moses being frightened of the
vision he saw when God manifested himself on Sinai; when his fear is
mentioned (Deut 9:19) it is in the context of the second time he went
up the mountain to be given replacements for the tables he had broken
in a fit of rage (Deut 9:15-18; Ex 32:19-20). His fear was that God
would punish with death those who had adored the golden calf. When
telling (cf. Acts 7:32) the story of God's first revelation to Moses in
the burning bush, St Stephen says that "Moses trembled and did not dare
to look": thus, the presence of divinity provokes in him the deepest
feelings of reverence and fear (cf. the attitude of Abraham: Gen 15:12;
of Zechariah: Lk 1:12; of Isaiah: Is 6:4-5; of Jeremiah: Jer 1:6; of
Gideon: Judg 6:22-23; etc.).

22-24. The sacred text dramatically contrasts two scenes--that of the
establishment of the Covenant on Sinai, and the vision of the heavenly
city, the dwelling-place of the angels and saints. The comparison
implies a rhetorical question: if the setting of the Old Covenant was
so solemn and awesome, and if the Covenant itself was so supernatural
and divine, what must not be said of the New Covenant?

We have therefore overwhelming reasons for staying faithful: what
awaits us is not an austere and vengeful God but, rather, the joy and
splendor of the heavenly city. For the Hebrew people Mount Sinai was
the most important symbol of their special connection with God,
reminding them that the Almighty was also the Supreme Judge who claimed
their exclusive devotion and who abominated idolatry. Similarly,
another mountain, Mount Zion, on which the Temple was built,
represented God's protective presence in the midst of his people. Both
mountains, Sinai and Zion, prefigured the mountain from which the
Messiah-King would reign and towards which all peoples would flock to
worship the true God (cf. Ps 2:6; Is 2:2).

The vision which Judaism, on the basis of Scripture, had elaborated of
heaven as the "new Jerusalem" is now extended: not only is it the holy
mountain, the source of the light and glory of Yahweh (cf. Is 8:18;
28:16; 60: 1-11; Ps 50:2; 74:2; Joel 3: 17), the city of peace (cf. Is
33:20); it is the city where the angels and saints dwell and rejoice,
the demesne of the living God and of Jesus--the heavenly and
everlasting Jerusalem, which is also illustrated in the Book of
Revelation (cf. Rev 21:15-17; 22:1-5).

The text once more recalls the Exodus (cf. Heb 3:16-18; 4:1-2; 9:18-20;
10:19-22). Christians are making their way to heaven, their lasting
homeland, their true place of rest, just as the ancient Israelites made
their way out of Egypt and crossed the desert to reach the land
promised to their forefathers.

However, despite this parallel there are differences: the Old Covenant,
although it did include expressions and promises of joy and jubilation,
was set in an atmosphere of religious fear and trembling; whereas the
New Covenant is full of joy and exultation, although in the midst of
suffering.

"It is a question [...] of the glorious and supernatural joy,
prophesied for the new Jerusalem redeemed from the exile and loved with
a mystical love by God himself [...]. Through the course of many
centuries and in the midst of most terrible trials, these promises
wonderfully sustained the mystical hope of ancient Israel. And it is
ancient Israel that transmitted them to the Church of Jesus Christ, in
such a way that we are indebted to ancient Israel for some of the
purest expressions of our hymn of joy. And yet, according to faith and
the Christian experience of the Holy Spirit, this peace which is given
by God and which spreads out like an overflowing torrent when the time
of 'consolation' comes, is linked to the coming and presence of Christ"
(Paul VI, "Gaudete In Domino", 2-3).

22. The mention of Zion recalls the other mountain on which the
Covenant was made (Sinai), as also the many prophetical texts which
proclaimed that the Messiah's reign would begin on Zion, his holy
mountain (cf. Ps 2:6; Is 2:2-4:25:6; Zech 14:4). Thus, Mount Zion, the
city of the living God, and the heavenly Jerusalem all mean the Church
in triumph in heaven.

St Thomas emphasizes that part of eternal happiness in heaven consists
in the vision of the heavenly assembly: "for in the glory of heaven
there are two things which most cause the blessed to rejoice enjoyment
of the Godhead and the fellowship of the saints" ("Commentary on Heb.,
ad loc.").

"Proceeding from the love of the eternal Father (cf. Tit 3:4), the
Church was founded by Christ in time and gathered into one by the Holy
Spirit (cf. Eph 1:3, 5, 6, 13-14, 23). It has a saving and
eschatological purpose which can be fully attained only in the next
life. But it is now present here on earth and is composed of men; they,
the members of the earthly city, are called to form the family of the
children of God in this present history of mankind and to increase it
continually until the Lord comes" (Vatican II, "Gaudium Et Spes", 40).

23. "The assembly of the first-born who are enrolled in heaven": the
blessed, including the righteous of the Old Testament, the Apostles and
all Christians who have attained the beatific vision. They are called
first-born because, as in the case of the Patriarchs, they were the
first to have faith; because, as in the case of the Apostles, it was
they who received Christ's call initially, to pass it on to others;
and, finally, because, as in the case of faithful Christians, they
were chosen by God from among the pagans (cf. Rom 8:29; Phil 3:20; Col
1:18; Rev 1:S; 14:4). Their names are written in heaven (cf. Lk 10:20;
Rev 2:17; 3:5; 13:8; 17:8).

24. As Incarnate Word and High Priest, Jesus is the mediator of the New
Covenant (cf. Heb 8:6; 9:15; 1 Tim 2:5; cf. Heb 2:17; 13:1; 7:25). The
letter focuses for a moment on the most significant point in the
alliance--the shedding of our Lord's blood, which ratifies the Covenant
and cleanses mankind (cf. Ex 24:8; Heb 9:12-14, 20; 10:19, 28-29;
13:20; 1 Pet 1:2). This blood "speaks more graciously than the blood of
Abel", "for the shedding of Christ's blood was represented figuratively
by the shedding of the blood of all the just there have been since the
beginning of the world [...]. Therefore, the spilling of Abel's blood
was a sign of this new spilling of blood. But the blood of Christ is
more eloquent than that of Abel, because Abel's called for vengeance
whereas the blood of Christ claims forgiveness" (St Thomas Aquinas,
"Commentary On Heb., ad loc."). The confidence the blood of Christ gives
us makes us feel happy to be sinners who, repentant, take refuge in his
wounds.

"Sinners, says the Epistle, you are fortunate indeed, for after you sin
you have recourse to the crucified Jesus, who shed all his blood so that
he might stand as mediator to make peace between God and sinners, and
win you forgiveness from him. If your evildoing shouts against you, the
Redeemer's blood cries aloud in your favor, and divine justice cannot
but listen to what this blood says" (St Alphonsus, "The Love of Jesus
Christ Reduced to Practice", 3).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

Daily Word Today

From: Mark 6:7-13

The Mission of the Twelve

[7] And he (Jesus) called to him the Twelve, and began to send them out
two by two, and gave them authority over the unclean spirits. [8] He
charged them to take nothing for their journey except a staff; no
bread, no bag, no money in their belts; [9] but to wear sandals and not
put on two tunics. [10] And he said to them, "Where you enter a house,
stay there until you leave the place. [11] And if any place will not
receive you and they refuse to hear you, when you leave, shake off the
dust that is on your feet for a testimony against them." [12] So they
went out and preached that men should repent. [13] And they cast out
many demons, and anointed with oil many that were sick and healed them.

Commentary:

7. Cf. note on Mk 1:27; 3:14-19.

[The note on Mk 1:17 states:

27. The same authority that Jesus showed in His teaching (1:22) is now
to be seen in His actions. His will is His command: He has no need of
long prayers or incantations. Jesus' words and actions already have a
divine power which provokes wonder and fear in those who hear and see
Him.

Jesus continues to impress people in this way (Mark 2:12; 5:20-42;
7:37; 15:39; Luke 19:48; John 7:46). Jesus of Nazareth is the
long-awaited Savior. He knows this Himself and He lets it be known by
His actions and by His words; according to the gospel accounts (Mark
1:38-39; 2:10-11; 4:39) there is complete continuity and consistency
between what He says and He does. As Vatican II teaches ("Dei Verbum",
2) Revelation is realized by deeds and words intimately connected with
each other: the words proclaim the deeds and clarify the mystery
contained in them; the deeds confirm the teaching. In this way Jesus
progressively reveals the mystery of His Person: first the people sense
His exceptional authority; later on, the Apostles, enlightened by God's
grace, recognize the deepest source of this authority: "You are the
Christ, the Son of the living God" (Matthew 16:16).]

[The note on Mk 3:14-19 states:

14-19. The Twelve chosen by Jesus (cf. 3:14) receive a specific
vocation to be "people sent out", which is what the word "apostles"
means. Jesus chooses them for a mission which He will give them later
(6:6-13) and to enable them to perform this mission He gives them part
of His power. The fact that He chooses "twelve" is very significant.
This is the same number as the twelve Patriarchs of Israel, and the
Apostles represent the new people of God, the Church founded by
Christ. Jesus sought in this way to emphasize the continuity that
exists between the Old and New Testaments. The Twelve are the pillars
on which Christ builds His Church (cf. Gal 2:9); their mission to make
disciples of the Lord (to teach) all nations, sanctifying and governing
the believers (Mt 28:16-20; Mk 16:15; Lk 24:45-48; Jn 20:21-23).]

8-9. Jesus requires them to be free of any form of attachment if they
are to preach the Gospel. A disciple, who has the mission of bringing
the Kingdom of God to souls through preaching, should not rely on
human resources but on God's Providence. Whatever he does not in order
to live with dignity as a herald of the Gospel, he must obtain from
those who benefit from his preaching, for the laborer deserves his
maintenance (cf. Mt 10:10).

"The preacher should so trust in God that he is convinced that he will
have everything he needs to support life, even if he cannot himself
obtain it; for he should not neglect eternal things worrying about
temporal things" (St Bede, "In Marci Evangelium Expositio, in loc.").
"By these instructions the Lord did not mean that the evangelists
should not seek to live in any other way than by depending on what was
offered to them by those to whom they preached the Gospel; otherwise
this very Apostle (St Paul) would have acted contrary to this precept
when he earned his living by the labors of his own hands" (St
Augustine, "De Consensu Evangelistarum", II, 30).

13. St Mark is the only evangelist who speaks of anointing the sick
with oil. Oil was often used for treating wounds (cf. Is 1:6; Lk
10:34), and the Apostles also use it for the miraculous cure of
physical illnesses by virtue of the power given them by Jesus. Hence
the use of oil as the matter of the sacrament of the Anointing of the
Sick, which cures wounds of the soul and even, if appropriate, bodily
diseases. As the Council of Trent teaches--"Doctrina De Sacramento
Extremae Unctionis", chap. 1--in this verse of St Mark there can be
seen a "hint" of the sacrament of the Anointing of the Sick, which our
Lord will institute and which later on "is recommended and promulgated
to the faithful by St James the Apostle" (cf. Jas 5:14ff).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

Thought for the Day

But the souls of the just are in the hand of God, and the torment of death shall not touch them. In the sight of the unwise they seemed to die: and their departure was taken for misery: And their going away from us, for utter destruction: but they are in peace.

-- Wisdom iii, 1-3

The Word Among Us

Thursday, February 06, 2003

Meditation
Hebrews 12:18-19,21-24

While we don’t have to be afraid of entering God’s presence, like Moses was, we are still like Abraham, sojourners in a foreign land, looking forward to the city “whose architect and builder is God” (Hebrews 11:10). And like Abraham, our road is not always easy. That’s why it’s helpful occasionally to imagine what heaven will be like. Try it today. Close your eyes and imagine yourself standing before the Lord. If you want, use the following paragraphs to help you in your imaginings.

First, you notice that there is no temple, not even a church like the Vatican. Rather, you see a magnificent throne, sparkling as a precious jewel, set on a sea of crystal. A brilliant rainbow arches over the throne. Peals of thunder, loud but joyous, sound all around you as lightning dances around the throne.

As wonderful as these sights are, they pale in comparison to the Father, who is sitting on the throne. His eyes are aflame with passion. His smile is full of delight and wisdom. His gaze is fixed directly on you, yet you know instinctively that he is holding everyone else in his gaze just as firmly. You feel a thrill as he looks into your heart. The love that washes over you and fills you is so powerful that your greatest experience of love on earth seems to be a mere drop in the ocean.

Just then, you realize that the crowds of people are countless, yet there is room for all of them. You notice that there is no sign of fear, anxiety, or pain on anyone’s face. Instead, each person is bursting with life. You also notice in the crowds a few people with whom you had major problems in your life. Yet you only feel immense love and a great joy in seeing them. All the problems have melted away, and the sense of unity you feel fills you with happiness and peace. Just as he promised, Jesus has indeed made all things new!

As you go through your day today, remember that the heavenly Jerusalem is always available to you. Remember that you always have a sanctuary where you can go to receive wisdom, refreshment, and healing.

“Jesus, I praise you for opening heaven to me and bringing me into the presence of Almighty God with confidence. May I never lose sight of my true home!”

The Word Among Us

Thursday, February 06, 2003

Meditation
Hebrews 12:18-19,21-24

While we don’t have to be afraid of entering God’s presence, like Moses was, we are still like Abraham, sojourners in a foreign land, looking forward to the city “whose architect and builder is God” (Hebrews 11:10). And like Abraham, our road is not always easy. That’s why it’s helpful occasionally to imagine what heaven will be like. Try it today. Close your eyes and imagine yourself standing before the Lord. If you want, use the following paragraphs to help you in your imaginings.

First, you notice that there is no temple, not even a church like the Vatican. Rather, you see a magnificent throne, sparkling as a precious jewel, set on a sea of crystal. A brilliant rainbow arches over the throne. Peals of thunder, loud but joyous, sound all around you as lightning dances around the throne.

As wonderful as these sights are, they pale in comparison to the Father, who is sitting on the throne. His eyes are aflame with passion. His smile is full of delight and wisdom. His gaze is fixed directly on you, yet you know instinctively that he is holding everyone else in his gaze just as firmly. You feel a thrill as he looks into your heart. The love that washes over you and fills you is so powerful that your greatest experience of love on earth seems to be a mere drop in the ocean.

Just then, you realize that the crowds of people are countless, yet there is room for all of them. You notice that there is no sign of fear, anxiety, or pain on anyone’s face. Instead, each person is bursting with life. You also notice in the crowds a few people with whom you had major problems in your life. Yet you only feel immense love and a great joy in seeing them. All the problems have melted away, and the sense of unity you feel fills you with happiness and peace. Just as he promised, Jesus has indeed made all things new!

As you go through your day today, remember that the heavenly Jerusalem is always available to you. Remember that you always have a sanctuary where you can go to receive wisdom, refreshment, and healing.

“Jesus, I praise you for opening heaven to me and bringing me into the presence of Almighty God with confidence. May I never lose sight of my true home!”

Good morning, everyone.

Sorry about the double post here. I guess the internet just ground to a slow walk, and I was impatient.

Good morning & thanks for the ping

Thanks for the post....no Mass today.

God bless,

EODGUY

One Bread, One Body

<< Thursday, February 6, 2003 >>

St. Paul Miki & Companions

Hebrews 12:18-19, 21-24

Psalm 48

Mark 6:7-13

View Readings

A DUST RAG

“If any place will not receive you or hear you, shake its dust from your feet in testimony against them as you leave.” —Mark 6:11

“The love of Christ impels us” (2 Cor 5:14) to share the good news of Jesus. Some people accept Him while others reject Him. When Jesus is rejected by those with whom we share the gospel, we tend to take it personally. We feel rejected, disrespected, and unjustly treated.

We must then shake off this grime and dirt of rejection, or we will become encrusted with bitterness. We shake off the dust by accepting the grace to forgive those who have sinned against us. If we don’t “shake it off,” we will probably stop sharing the good news of Jesus, because His good news becomes covered with our dust. If we try to continue sharing the good news (although we are dirty and crusty), we will show people the dust of our bitterness rather than the face of Jesus. Therefore, we either “shake it off” or quit the Christian life. We either forgive our enemies or become enemies of God.

Don’t let dust keep you from breathing the fresh air of the Holy Spirit. Dust will kill you if you don’t get rid of it. Forgive and be clean of the most encrusted bitterness.

Prayer: Father, give me the grace to forgive, be healed, and evangelize.

Promise: “They expelled many demons, anointed the sick with oil, and worked many cures.” —Mk 6:13

Praise: Because the Japanese ruler so bitterly opposed the rise of Christianity in his country, St. Paul Miki and his companions were able to practice what they preached by giving their lives in martyrdom for the faith.

Do you have a Communion Service? Or is it either Mass or no Mass?

On the days that our priest is off (He's on the tribunal and, of course, Mondays) some people at our church got together and the deacon wrote out a Communion Service that they do when he is not there. Unfortunately, our deacon is only half-time and works from home a lot since his wife is an invalid.

Good morning to you, too!

Catholic Online Saints

St. Paul Miki
Feastday: February 6

Paul was the son of a Japanese military leader. He was born at Tounucumada, Japan, was educated at the Jesuit college of Anziquiama, joined the Jesuits in 1580, and became known for his eloquent preaching. He was crucified on Februay 5 with twenty-five other Catholics during the persecution of Christians under the Taiko, Toyotomi Hideyoshi, ruler of Japan in the name of the emperor.

Among the Japanese laymen who suffered the same fate were: Francis, a carpenter who was arrested while watching the executions and then crucified; Gabriel, the nineteen year old son of the Franciscan's porter; Leo Kinuya, a twenty-eight year old carpenter from Miyako; Diego Kisai (or Kizayemon), temporal coadjutor of the Jesuits; Joachim Sakakibara, cook for the Franciscans at Osaka; Peter Sukejiro, sent by a Jesuit priest to help the prisoners, who was then arrested; Cosmas Takeya from Owari, who had preached in Osaka; and Ventura from Miyako, who had been baptized by the Jesuits, gave up his Catholicism on the death of his father, became a bonze, and was brought back to the Church by the Franciscans.

They were all canonized as the Martyrs of Japan in 1862. Their feast day is February 6th.

Catholic Online Saints

St. Peter Baptist
d. 1545-1597 Feastday: Febuary 6

Franciscan martyr in Japan. Born near Avila, Spain, he became a Franciscan in 1567 and was sent first to Mexico and then to the Philippines in 1583. Ten years later he was ordered to Japan where he worked as commissary for the order in the islands.

Arrested by officials, he and twenty six others were all crucified near Nagasaki at the order of the Taiko Toyotomi Hideyoshi who had launched the persecution of the Christians in Japan.

Canonized in 1862, Peter and the others are called the Martyrs of Japan.

The Martyrs of Japan

THE MARTYRS OF JAPAN

Feast: February 6

See the triumph of the martyrs of Japan, by F. Trigault, from the year 1612 to 1620, the history of Japan, by F. Crasset, to the year 1658; and that by the learned F. Charlevoix in nine volumes; also the life of F. Spinola, &c.

The empire of Japan, so called from one of the islands of which it is composed, was discovered by certain Portuguese merchants about the year 1541. It is generally divided into several little kingdoms, all which obey one sovereign emperor. The capital cities are Meaco and Jedo. The manners of this people are the reverse of ours in many things. Their characteristic is pride, and an extravagant love of honour. They adore idols of grotesque shapes, by which they represent certain famous wicked ancestors: the chiefest are Amida and Xach. Their priests are called Bonzes, and all obey the Jaco, or high-priest.

St. Francis Xavier arrived in Japan in 1549, baptized great numbers, and whole provinces received the faith. The great kings of Arima, Bungo, and Omura sent a solemn embassy of obedience to Pope Gregory XIII in 1582; and in 1587 there were in Japan above two hundred thousand Christians, and among these several kings, princes, and bonzes, but in 1588, Cambacundono, the haughty emperor, having usurped the honours of a deity, commanded all the Jesuits to leave his dominions within six months: however, many remained there disguised.

In 1592 the persecution was renewed, and several Japanese converts received the crown of martyrdom. The emperor Tagcosama, one of the proudest and most vicious of men, was worked up into rage and jealousy by a suspicion suggested by certain European merchants desirous of the monopoly of this trade, that the view of the missionaries in preaching the Christian faith was to facilitate the conquest of their country by the Portuguese or Spaniards.

Three Jesuits and six Franciscans were crucified on a hill near Nangasaqui in 1597. The latter were partly Spaniards and partly Indians, and had at their head F. Peter Baptist, commissary of his order, a native of Avila, in Spain. As to the Jesuits, one was Paul Miki, a noble Japanese, and an eminent preacher, at that time thirty-three years old. The other two, John Gotto and James Kisai, were admitted into the Society in prison a little before they suffered. Several Japanese converts suffered with them. The martyrs were twenty-six in number, and among them were three boys who used to serve the friars at mass; two of them were fifteen years of age, and the third only twelve, yet each showed great joy and constancy in their sufferings. Of these martyrs, twenty-four had been brought to Meaco, where only a part of their left ears was cut off, by a mitigation of the sentence, which had commanded the amputation of their noses and both ears. They were conducted through many towns and public places, their cheeks stained with blood, for a terror to others. When the twenty-six soldiers of Christ were arrived at the place of execution near Nangasaqui, they were allowed to make their confession to two Jesuits of the convent in that town, and being fastened to crosses by cords and chains about their arm. and legs, and an iron collar about their necks, were raised into the air, the foot of each cross falling into a hole prepared for it in the ground. The crosses were planted in a row, about four feet asunder, and each martyr had an executioner near him with a spear ready to pierce his side; for such is the Japanese manner of crucifixion. As soon as all the crosses were planted, the executioners lifted up their lances, and at a signal given, all pierced the martyrs almost in the same instant; upon which they expired, and went to receive the reward of their sufferings. Their blood and garments were procured by Christians, and miracles were wrought by them. Urban VIII ranked them among the martyrs, and they are honoured on the 5th of February, the day of their triumph.

The rest of the missionaries were put on board a vessel, and carried out of the dominions, except twenty-eight priests, who stayed behind in disguise. Tagcosama dying, ordered his body should not be burned, as was the custom in Japan, but preserved enshrined in his palace of Fuximi, that he might be worshipped among the gods under the title of the new god of war. The most stately temple in the empire was built to him, and his body deposited in it.

The Jesuits returned soon after, and though the missionaries were only a hundred in number, they converted, in 1599, forty thousand, and in 1600, above thirty thousand, and built fifty churches; for the people were highly scandalized to see him worshipped as a god whom they had remembered a most covetous, proud, and vicious tyrant. But in 1602, Cubosama renewed the bloody persecution, and many Japanese converts were beheaded, crucified, or burned. In 1614, new cruelties were exercised to overcome their constancy, as by bruising their feet between certain pieces of wood, cutting off or squeezing their limbs one after another, applying red-hot irons or slow fires, flaying off the skin of the fingers, putting burning coals to their hands, tearing off the flesh with pincers, or thrusting reeds into all parts of their bodies, and turning them about to tear their flesh, till they should say they would forsake their faith: all which, innumerable persons, even children, bore with invincible constancy till death.

In 1616, Xogun succeeding his father Cubosama in the empire, surpassed him in cruelty. The most illustrious of these religious heroes was F. Charles Spinola. He was of a noble Genoese family, and entered the Society at Nola, whilst his uncle cardinal Spinola was bishop of that city. Out of zeal and a desire of martyrdom, he begged to be sent on the Japanese mission. He arrived there in 1602; laboured many years in that mission, gained many to Christ by his mildness, and lived in great austerity, for his usual food was only a little rice and herbs. He suffered four years a most cruel imprisonment, during which, in burning fevers, he was not able to obtain of his keepers a drop of cold water out of meals: yet he wrote from his dungeon: "Father, how sweet and delightful is it to suffer for Jesus Christ! I have learned this better by experience than I am able to express, especially since we are in these dungeons where we fast continually. The strength of my body fails me, but my joy increases as I see death draw nearer. O what a happiness for me, if next Easter I shall sing the heavenly Alleluia in the company of the blessed!" In a long letter to his cousin Maximilian Spinola, he said, "Oh, if you had tasted the delights with which God fills the souls of those who serve him and suffer for him, how would you condemn all that the world can promise! I now begin to be a disciple of Jesus Christ, since for his love I am in prison, where I suffer much. But I assure you, that when I am fainting with hunger, God hath fortified me by his sweet consolations, so that I have looked upon myself as well recompensed for his service. And though I were yet to pass many years in prison, the time would appear short, through the extreme desire which I feel of suffering for him, who even here so well repays our labours. Besides other sickness, I have been afflicted with a continual fever a hundred days without any remedies or proper nourishment. All this time my heart was so full of joy that it seemed to me too narrow to contain it. I have never felt any equal to it, and I thought myself at the gates of paradise." His joy was excessive at the news that he was condemned to be burnt alive, and he never ceased to thank God for so great a mercy, of which he owned himself unworthy. He was conducted from his last prison at Omura to Nangasaqui, where fifty martyrs suffered together on a hill within sight of that city, nine Jesuits, four Franciscans, and six Dominicans, the rest seculars: twenty-five were burned, the rest beheaded. The twenty-five stakes were fixed all in a row, and the martyrs tied to them. Fire was set to the end of the pile of wood twenty-five feet from the martyrs, and gradually approached them, two hours before it reached them. F. Spinola stood unmoved, with his eyes lifted up towards heaven, till the cords which tied him being burnt, he fell into the flames, and was consumed on the 2nd of September, in 1622, being fifty-eight years old. Many others, especially Jesuits, suffered variously, being either burnt at slow fires, crucified, beheaded, or thrown into a burning mountain, or hung with their heads downward in pits, which cruel torment usually put an end to their lives in three or four days.

In 1639, the Portuguese and all other Europeans, except the Dutch, were forbid to enter Japan, even for trade: the very ambassadors which the Portuguese sent thither were beheaded. In 1642, five Jesuits landed secretly in Japan, but were soon discovered, and after cruel tortures were hung in pits till they expired. Thus hath Japan encouraged the church militant, and filled the triumphant with glorious martyrs: though only the first mentioned have as yet been publicly declared such by the holy See, who are mentioned in the new edition of the Roman Martyrology published by Benedict XIV in 1749.

welcome back, and thanks for the posts. I liked the one about shaking off the dust. Good for meditation. It was very hard to read the last one about Paul Miki and his companions. We know so little about these courageous ones who so willingly suffered.

Have you tried spiritdaily.com?

We do have communion services, but not officiated by a deacon.

**Have you tried spiritdaily.com?**

No, but I will check it out. Thanks for the tip.