Dimanche le 21 décembre 2014
Sainte Faustine - Le film

9:56:20 AM
Nativité du Seigneur

7:10:57 AM
 Lundi le 8 décembre 2014
Hermits of our times - Orthodox Christian Monasticism (Hesychasm)

8:10:50 PM
Haunted by Souls in Purgatory

“surrender yourself totally to divine love. You have to let yourself be transformed by love until you are converted into a perfect instrument of love…. Give yourself in everything to the pure will of God…This is the perfection that is asked of you, and you should work for one thing only: to glorify God who is love.”

He explained that for many souls, they are motivated to avoid purgatory out of fear but instead should seek the love of God and desire his glory. “Understand well what I am telling you now: The only way to avoid purgatory is not to do everything to avoid it, but to do everything to go to heaven. … Everything else is vanity.”
2:12:23 PM
 Jeudi le 4 décembre 2014
Cathedral - Redemption at Lincoln

8:16:45 AM
 Dimanche le 30 novembre 2014
Karol Wojtyla - Let us go with joy to meet the Lord - First Sunday of Advent Homily 1974

Let me first say a few words about the meaning of the Advent season that we are entering this Sunday and that marks the beginning of the liturgical year.

In the first place we obviously need to consider its historical (or, if you prefer, chronological) significance. Advent carries our minds back to the first human events, which also marked the starting point of the history of salvation, which led to Christ.

Advent is the equivalent of this historico-chronological period of waiting for his coming and also of the unfolding of the mystery of Christ — in the first place of the Incarnation — inasmuch as this season brings us back to his hidden origins.

However, we can find other meanings in Advent. In the structure of Christianity it can be taken as indicating the deepest level.

Christianity is the religion of the coming of God, of his breaking through into human history and life — an aspect which makes it stand out from other religions.

Islam is undoubtedly a religion of God’s presence in the world as Creator; it is a religion of transcendence. The religions of the Far East, which are religions of the absence of God, are also, in quite a different way, affirmations of his absolute transcendence.

Maybe we need such affirmations so that awareness of absolute transcendence, which mystics possess in the fuller sense, can be communicated to us who live in faith in the Lord’s coming, in that coming which is a fact. Faith encounters the historical fact.

After these introductory remarks, let us give further consideration to two phrases from today’s liturgy, because they can help us to live this Sunday in a more interior way.

The first is the invocation, “Let us go with joy to meet the Lord,” which the Church purposely places at the very beginning of the liturgical year. Let us go with joy to meet Christ. This describes the atmosphere of the mystery of the Incarnation and of Christmas, and also that of the period of waiting for him, which the Church enters on the first Sunday of Advent. All this finds its meaning and confirmation in each one of us.

We all know that meeting with our Lord is the source of joy in the emotional sense of which Christmas and Advent tradition is full. However, it is chiefly so in its true, existential sense, according to which the greatest joy is everything linked to its end. And for the human person the end is the encounter with God. The person matures, is purified, and reaches self-realization in this encounter.

All the uncertainty of our existence, which has its own built-in limits and is also limited by its actual situation, recedes only in the meeting with the Supreme. This is our hope — our eschatological hope. Eschatological hope is verified along the way, so that we can state that the Church’s call to go with joy to meet the Lord hides a deep meaning. A child looking forward to Christmas in his own way can identify with this call, just as an adult who has experienced many things can.

The second expression I want to consider from today’s liturgy are the words of the Apostle Paul: “You know what hour it is” (Romans 13:11). When everything seems to be turned to the future, so that we are almost torn from the present, the Church uses the apostle’s words to bring us to a halt, almost as if it were saying: “Advent is the present moment: not tomorrow, but today; not later, but now.” And what deep truth there is in these words!

This makes Christianity the religion of the Lord’s coming, inasmuch as, while waiting for the Lord’s coming, we actually experience it. His coming unceasingly fills and satisfies our “now.”

Thanks to this factor, we live with the hope of eschatological fullness; we live Advent not only in the perspective of the liturgical year, but also in the perspective of the entire existence of the individual, each nation and all humanity. The moment which we are living and which we must “know” is maybe very similar to the moment described in today’s gospel reading (Luke 21:25-33), so that it too gives rise to much reflection, some of it deeply pessimistic and fearful of catastrophe. We are right to wonder about the forms our civilization or world should take and with it the Church, to which through its past it is so deeply bound and of which it is the expression.

However, these reflections would carry us far afield to theories about the world and its evolution, and, even though such matters may be of deep concern to us in a different way, we must leave them in order to return to the simplicity of the word of God which calls us today, just as it has done for centuries, to go with joy to meet the Lord. This is a deep truth, both because of its simplicity and because of its clarity — and maybe not only for the believer but also in a certain sense for each person who seeks it.

I would urge you to strive to “know what hour it is,” because this hour is also the time of the Lord’s coming. Indeed, since God came each hour has been full of his coming.

My dear brothers and sisters, I should like to take the invocation from today’s liturgy as the key phrase for our gathering, since every meeting is in a certain sense such an “hour.” Let us try to understand its meaning and see how it can be full of God’s coming.

I think that if we begin like this we shall be able to receive from this first moment, this first day of Advent, the sanctifying fruits of grace which are destined for each one of us and for us all as a specific community in this specific age. Let us pray for this while participating in the eucharistic liturgy.

30 November 1974
11:26:38 AM
 Jeudi le 27 novembre 2014
La vie de sainte Catherine Labouré (1er dim. de l'Avent-B) / Michel-Marie Zanotti-Sorkine

2:45:22 PM
Angel of Rio: One Woman Rescues 3,000 Babies From Abortion

Former teacher goes into the slums to help pregnant women choose life and build a future. Carrie Gress, Ph.D.

While Rio has been at the center of the world stage, hosting World Youth Day, World Cup Soccer, and the Summer Olympics in 2016, one woman has quietly saved over 3,000 children slated for abortion in its poorest slums. It started simply enough. Twenty-three years ago, Doris Hipolito had a comfortable life as a history and geography teacher and counselor teaching second to eighth graders in Rio de Janeiro. The principal of her school asked her to help some of the girls who where suffering from the aftermath of abortion. Hipolito gathered some pro-life materials to help the girls and passed them out among fellow parishioners. She then felt the tug to start praying the rosary in a public square on the 13th of every month while also passing out pro-life pamphlets. With support from Bishop Werner Siebembrok and the Legion of Mary, Hipolito’s small group started assisting women in Rio’s favelas (slums) who felt they had no other alternative than abortion. Although abortion is illegal in most cases in Brazil, there are still “clinics” where they are performed illegally in Baixada Fluminense, a socially abandoned part of Rio with a population of 3 million. Less clinic and more of a “spiritual house” – something akin to voodoo– many of the aborted babies are fed to dogs and snakes. Hipolito stands at the doors of these “clinics” trying to convince these mothers – many of whom have drug addictions and/or intense pressure by others to abort – to keep their babies, while offering support to continue the pregnancy and turn their lives around. Eight years ago, Hipolito took the courageous step with the support of her family, to quit her job and work for these desperate women full time. Then in 2007, she encountered a homeless pregnant woman living under an overpass who was physically and mentally disabled. Hipolito rented a small house to take care of her. Then another pregnant woman in need came. Then another, and another. Hipolito finally established a formal home: Casa de Amparo Pró – Vida or the House of Assistance. In addition to having a safe and nurturing place for these women and their children, Hipolito helped establish pro-life centers at local churches for pregnant women to get assistance. Both through these centers and the House of Protection, a pregnant woman can find professional training, medical care, and a place to work where she can live her life with dignity and meet the needs of her baby. Many of the women Hipolito has helped have become volunteers to her work. The daughter of one woman who she helped twenty years ago now volunteers to help other women. Political pressure is mounting in Brazil for abortion to be legalized. Feminist groups are working to defeat Hipolito’s pro-life work. She has received threatening phone calls and even death threats. One woman, a local prosecutor, came to inspect the House of Assistance, and upon seeing the photos of the children who were saved from abortion, exclaimed, “This House should never have existed!” Today, Hipolito and her family rely upon Providence to provide for their needs and the needs of all who are cared for at the House of Assistance. She hopes to expand the house and land has been donated for her to do so, but the project has been stalled because of a lack of funds. Even in their poverty, Hipolito has already seen the lives of 160 children saved from illegal abortions this year alone. Despite the difficulties, Hipolito stays afloat through the hope she sees in the faces of the children she has pictured on her wall. And when things get very difficult, she recites to herself: “The powerful can give me power, but the babies can give me Paradise.” To learn more about Doris Hipolito or to assist her work, go to: http://www.gofundme.com/hub754.
12:35:53 PM

L'humeur en montagnes russes - Bipolaire ou borderline? Un cours de Serge Beaulieu et Suzane Renaud en 2011

Le trouble de la personnalité limite (TPL) est une maladie mentale caractérisée par une instabilité émotionnelle. Les individus aux prises avec ce trouble ont du mal à maîtriser leurs impulsions et à maintenir des relations interpersonnelles.
9:49:23 AM
 Mercredi le 26 novembre 2014
The Legion of Mary: it's global mission



Senatus de Montréal de la Légion de Marie
2:08:15 PM

3 minutes en vérité avec le père Daniel-Ange, fondateur de Jeunesse Lumière

1:20:00 PM
 Lundi le 24 novembre 2014
Seraphim de Sarov (2/2), par Hélène Vetter

5:41:19 PM
 Jeudi le 6 novembre 2014
Théologie du corps, avec Yves Semen

6:17:07 AM
 Mardi le 4 novembre 2014
Retour très éclairant sur le Synode sur la famille par le Cardinal André Vingt-Trois

8:46:44 AM
 Jeudi le 2 octobre 2014
Personne ne m’a dit…

Anne-Hélène veut que vous sachiez que la blessure de l’avortement qui a créé la souffrance, l’isolement et la mort, peut être transformée en une source de guérison, d’amour et de vie nouvelle pour soi et pour les autres.
11:57:09 AM
 Vendredi le 15 août 2014
Why the Arabic World Turned Away from Science

To anyone familiar with this Golden Age, roughly spanning the eighth through the thirteenth centuries a.d., the disparity between the intellectual achievements of the Middle East then and now — particularly relative to the rest of the world — is staggering indeed.
9:37:14 AM
 Jeudi le 14 août 2014
Total Consecration to Jesus through Mary

St. Louis de Montfort's Total Consecration to Jesus through Mary
10:14:51 AM
What Did the Saints Say about Islam?

Is Islam and its practices antithetical to the Catholic faith and to those who seek to live it ?... or: "Faced with disconcerting episodes of violent fundamentalism, our respect for true followers of Islam should lead us to avoid hateful generalisations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence." Evangelii Gaudium p.253

The dialogue delusion
10:09:20 AM
 Dimanche le 10 août 2014
Post-Medjugorge reflexion

Purify your hearts...
7:06:19 PM
 Lundi le 28 juillet 2014
SBPCLC and mariage

The following instruction which was written originally for Benedictine Oblates, can inform our reflection for married SBPCLC.

The lines about being unprofitable to oneself and others and the prohibition against associating with others at "inappropriate" hours can be very well applied to Oblates (SBPCLC). For souls in long term covenant relationships (marriage) physically "sundering" the relationship is sometimes extremely difficult if not impossible because of religious, economic, involvement of others (children), or other reasons. The subject of annulments is a whole different discussion certainly not in the scope of this short reflection. Suffice it to say that an annulment should indicate that marriage never occurred in the first place. Divorce also is too complex an issue for this present piece. Let me tell you the favorite story of a Marriage Counselor at the hospital. Seems a man, very much in doubt of the worth of counseling proudly asserted to the Counselor, "We've been married for forty-five years and never had an argument! What does THAT tell you?" Without missing a beat the Counselor answered, "It tells me you don't live in the same house!"

Married Oblates (SBPCLC) are still human. There can come a time in even a loving relationship when the feelings of one or both parties become confused, diluted or dissipated. It is a fact that people do change over a life time. Physical, mental or spiritual problems may arise. Situations may present themselves which pose seemingly impossible obstacles to maintaining a relationship.

It is a sad fact that no matter how much we may love another; no matter how well we think we know their minds, it is only in very, very rare cases that we can *really* know another completely. Only God can know anyone that well. Some souls, willingly or otherwise, even make an attempt to hide their inner selves from God.

At times a soul may have to withdraw slightly (perhaps even from a spouse) in order not to be crushed by the insensitivity of a loved one. I'm not speaking of physically leaving as in abandoning another. Sometimes taking a walk or reading a book in another room can be very helpful.

**There can never ever be a sufficient reason or justification for breaking the Covenant relationship between yourself, your spouse and Almighty God by marital infidelity!**

It is very difficult for some souls to "let us in". Believe me, if we try to force our way in, we are almost certainly going to exacerbate the situation.

Always pray. For ourselves and our special other. Always be gentle. St. Paul said love is ALWAYS gentle. If you feel you are loosing the ability to be loving or gentle it's time for that walk. We can not allow our wounded human nature to react to another's difficulty by becoming irritated at being kept at a distance. That's wounded Pride reacting in us, not Benedictine (SBPCLC) charity or marital love!

There can even come a time when, after a thousand and one cuts, one no longer feels love for a spouse. That may change tomorrow but, in the meantime, remember that does not absolve us of ANY of the responsibilities we have for our partners. If we aren't watchful we can be lead to dwell on what we are "missing" or "entitled to". There is absolutely no way one can justify or rationalize the breaking of a Covenant Relationship by seeking physical comfort, sexual release, or other intimacy outside the marriage. None! Zip! Nada! Abuse, of course, is another whole issue and must always be absolutely condemned in the strongest terms and NEVER tolerated or condoned... but even that is not an acceptable excuse for infidelity.

Please remember: We cannot find true happiness in another! We cannot depend on another for our inner peace. No... I take that back... we can find happiness and peace of mind in one other. His name is Jesus. He loves us more than life itself. And He proved it by freely accepting a hideous death in our place. He is always faithful and He will always take us back no matter how unfaithful we have been. Do I hear an Alleluia out there! - Michael Lo Piccolo bio External link, Posted July 29, 2014, on the IFSB discussion group.
7:18:56 PM

 Jeudi le 17 juillet 2014
Praise God!

Fruit of Medjugorje - Episode One Hundred Twenty Two - July 14th, 2014
8:54:27 PM
 Mercredi le 9 juillet 2014
Prepare your heart to pray - Dom Augustin Guillerand

Prayer is, as it were, being alone with God. A soul prays only when it is turned toward God, and for so long as it remains so. As soon as it turns away, it stops praying. The preparation for prayer is thus the movement of turning to God and away from all that is not God. That is why we are so right when we define prayer as this movement. Prayer is essentially a “raising up,” an elevation. We begin to pray when we detach ourselves from created objects and raise ourselves up to the Creator.

Now, this detachment is born when we clearly realize our nothingness. That is the real meaning of our Lord’s words: “He that shall humble himself shall be exalted.” His whole life was a continual abasement, always more and more profound. St. Bernard does not hesitate to say that such an abasement brings us face-to-face with God. Hence the peace of souls that have fallen, when, raised up by God, they find themselves in His presence. And it is precisely in their abasement, once they have recognized and admitted it, that they find Him, because it is there that He reveals Himself. The only thing that prevents Him from doing so is our “self.” When we own to our nothingness, this “self” is broken down, and once that happens, the mirror is pure, and God can produce own image in the soul, which then faithfully reproduces His features that are revealed in all their harmony and perfect beauty.

This is what our Lord meant in that vital passage in the Ser­mon on the Mount, and what all human considerations on prayer repeat endlessly but without arriving at its full splendor: “But thou, when thou shalt pray, enter into thy chamber and, having shut the door, pray to thy Father in secret.”95 Enter this sacred chamber of your soul and there, having closed the door, speak to your Father, who sees you in these secret depths, and say to Him, “Our Father, who art in Heaven. . . .” This intimate presence; your faith in Him who is the secret depth of it and gives Himself there; the silence toward all that is not God in order to be all to Him — here is the preparation for prayer.

It is obvious that we do not reach such a state of soul without being prepared for it by quite a combination of circumstances. And this is just what we do not know sufficiently in practice. The way to prepare for prayer is by leading a divine life, and prayer, af­ter all, is that divine life. Everything that reproduces God’s image in us; everything that raises us beyond and above created things; every sacrifice that detaches us from them; every aspect of faith that reveals the Creator to us in creatures; every movement of true and disinterested love making us in unison with the Three in One — all this is prayer and prepares us for a still more intimate prayer. All this makes real the divine word of the Sermon on the Mount and the dual movement it recommends: shut the door and pray to thy Father. When He spoke thus, the divine Word showed that He knew our being and its laws. He revealed Himself as our Creator and made Himself our Redeemer. He showed that He made us and that He alone can remake us.

We do not suffice to ourselves; we have not in us that which can complete us; we need to be completed. I know I am putting it badly when I say that this complementing thing is not in us. Actually, it is in within us, but it is in a part of us that is, as it were, outside of us. In us, as in God, there are “many mansions.” God is within us in the depths of our soul, but by sin we no longer occupy those depths. When Eve looked at the forbidden fruit and stretched out her hand to take it and eat it, she went out of those secret depths in her soul. It was these depths that were the real terrestrial paradise, where God visited our first parents and spoke to them. Since the Fall, God is in us, but we are not!

The preparation for prayer consists in returning to those depths. Renunciation, detachment, recollection — whatever word we use, the reality is the same, and that reality is the true secret of prayer. Close the door and enter. . . . It needs only these two phrases to ex­plain this, but in reality they are only one thing. They represent a movement, for all that unites us to God is movement. The words are related to two “terms,” or ends. If we speak of the terminus a quo (that is, from), they say (and they do what they say): Close. If we think of the terminus ad quem (that is, to), they say: Enter. We have to close the door on all that is not, and enter into HIM WHO IS. There you have the secret of all prayer. Enter your “inner chamber”

God is a brazier of love. Prayer brings us near to Him, and in coming near to Him, we are caught by His fire. The soul is raised by the action of this fire, which is a kind of spiritual breath that spiritualizes it and carries it away. The soul frees itself from all that weighs it down, keeping it attached to this wearisome earth. The psalmist compares this breath to incense. Now, incense is a symbol universally known and exceptionally rich. But from all the substances that fire penetrates under the form of flame or heat, there follows a movement by which it spreads, causing it to increase by communicating itself to all that surrounds it.

The movement of the soul that prays has something special about it. It goes out from itself and yet remains in itself. It passes from its natural state to its supernatural state; from itself in itself to itself in God. At first glance, these expressions may seem strange. The mystery is not in the realities but in our understanding of them. Our mind is not used to these realities; we have to become accustomed to them.

Our soul is a dwelling with many apartments. In the first, it is there with the body; that is to say, with all the body’s sensitiveness.

It sees when the eye sees, hears when the ear hears. It moves with the muscles; it remembers, imagines, and appreciates distances, when we take part in all the activities that are the common ground of its action with the body. In the second, the soul is alone and acts alone. The body is there — it is always there — but it no longer acts; it has no part in the soul’s action. The soul alone thinks and loves. The body with its senses prepares the matter and elements, the conditions of this spiritual activity, but it has no part in producing it. That room is closed; the soul is there alone and dwells there alone.

In that spiritual dwelling there is a part still more remote. It is the dwelling-place of being, who communicates Himself and makes us to “be.” We are so accustomed to live turned outward (and ob­jects of sense keep us so turned), we hardly ever open the door of that chamber, and scarcely give it a glance; many die without ever suspecting its existence. Men ask, “Where is God?” God is there — in the depths of their being — and He is there communicating being to them. They are not HIM WHO IS and who gives being to all other things. They receive being; they receive a part of being that does not depend upon themselves. They receive it for a cer­tain time and under certain forms. And from His “beyond” God gives them existence. They exist only by His power and are only what He enables them to be. He is at the source of all they do and, no matter how much they may desire to continue those activities, they cannot do so if He is not there. To understand this, we have to think a great deal, and reflection — perhaps the highest form human act can take — has given place to exterior action and to local movement, both of which are common to animals and matter.

The soul that prays enters into this upper room. It places itself in the presence of that Being who gives Himself, and it enters into communication with Him. To communicate means to have some­thing in common and, by this common element, to be made one. We touch, we speak, we open out to one another. Without this “something,” we remain at a distance; we do not “communicate.” God is love. We enter into communication with Him when we love, and in the measure of our love. The soul that loves and that has been introduced by Love into that dwelling-place where Love abides can speak to Him. Prayer is that colloquy. God will not re­sist that love which asks. He has promised to do the will of those who do His will.

It is to love that is due these divine communications which have drawn from those happy recipients the most amazing excla­mations. “Lord, stay, I beg you, the torrent of your love. I can bear no more.” The soul, submerged and ravished, has fainted under the weight of these great waters and has asked to be allowed to take breath for an instant, in order the better to renew its wel­come. The anchorite in the desert, when he prayed, had to forbear extending his arms, so as not to be rapt in his prayer. St. Mary the Egyptian, St. Francis of Assisi, were raised up from the ground and remained upheld by a power greater than the weight of their body.
9:17:22 AM

 Samedi le 28 juin 2014
Sayings of the Desert Fathers

Abba Elias said: 'Men turn their minds either to sins, or to Jesus, or to other men.'
9:58:35 PM
 Vendredi le 27 juin 2014
Synod of Bishops: Church must be merciful with the divorced, same-sex couples and teen mothers

The Vatican has released the working document for the double synod on the family that will be taking place between 2014 and 2015. It denounces femicide and paedophilia
10:19:47 AM
 Mardi le 24 juin 2014
Pierre Hadot et la philosophie antique

Cet entretien avec Philippe Hoffmann, directeur d'Etudes à l'Ecole Pratique des Hautes Etudes, à Paris, est composé d'une série de neuf vidéos portant sur Pierre Hadot, philosophe français décédé en 2010 et figure majeure de la philosophie contemporaine. Réalisés à la Fondation Hardt pour l'étude de l'Antiquité classique le 23 juillet 2013, ces entretiens menés par Maël Goarzin, doctorant à l'Université de Lausanne et à l'EPHE, abordent tour à tour la personnalité et les recherches de Pierre Hadot en philosophie antique, ainsi que leur impact pour une réflexion contemporaine. Cette série d'entretiens a été réalisée avec la collaboration de Pro Ethica, think tank en sciences morales, dans le cadre d'un projet dont l'objectif est de montrer l'intérêt du stoïcisme pour une réflexion éthique contemporaine.

Dans la première partie de l'entretien, Philippe Hoffmann présente le parcours intellectuel et la carrière académique de Pierre Hadot (1922-2010). Son éducation philosophique et théologique au séminaire de Reims, tout d'abord, et son intérêt pour l'existentialisme ensuite. A son arrivée à Paris dans les années 1940, son choix de thèse le conduit à l'étude des auteurs antiques et de Marius Victorinus, qu'il préfère à Heidegger. Chercheur au CNRS puis à l'Ecole Pratique des Hautes Etudes, où il dirige la chaire de « Théologies et mystiques de la Grèce hellénistique et de la fin de l'Antiquité », chaire dirigée aujourd'hui par Philippe Hoffmann, Pierre Hadot s'intéresse petit à petit au néoplatonisme, à partir de l'étude de Porphyre et de Plotin, auquel il consacre une grande partie de ses recherches. A la fin de sa carrière il est nommé au Collège de France, et les vingt dernières années de sa vie sont marquées par une production littéraire importante et la mise par écrit de ses thèses les plus connues : la philosophie antique comme manière de vivre, et l'importance, dans ce contexte, des exercices spirituels.

- Philippe Hoffmann et Pierre Hadot: une filiation intellectuelle (1:55) - Pierre Hadot et la Fondation Hardt (2:35) - Qui est Pierre Hadot? Un parcours atypique (3:54) - Son éducation au séminaire de Reims (5:08) - Sa formation philosophique (5:54) - Les années 1940 à Paris (8:02) - Le choix de thèse: un dilemme (8:54) - Ses premières années de chercheur au CNRS et à l'EPHE (9:35) - De Marius Victorinus à Porphyre (10:12) - La suite de sa carrière: de l'EPHE au Collège de France (11:32) - Les vingt dernières années de sa vie (12:53) - Pour résumer... (14:26)

Lien vers les autres parties de l'entretien
3:58:05 PM

 Dimanche le 22 juin 2014
O Salutaris Hostia...

Corpus Christi
11:29:21 AM
 Samedi le 21 juin 2014
  • Le 19 juillet 2014, nous fêtons le 500e anniversaire de la canonisation de Saint Bruno, fondateur du Monastère de la Grande Chartreuse et de la congrégation des Chartreux. Le prieur de la Grande Chartreuse, Dom François-Marie, a accordé un entretien exclusif à RCF Isère. Aux micros d’Annie Francou et Stéphane Debusschère, il raconte l’histoire de Bruno né à Cologne et qui, un jour de 1084 vient rencontrer l’évêque de Grenoble, Saint Hugues. Ce dernier accompagnera Bruno et ses compagnons dans le désert vert de Chartreuse pour installer une première communauté de religieux ermites. Cet entretien est l’occasion d’aborder la spiritualité des Chartreux, leur place dans le monde et la raison du rayonnement de leur engagement fait de prière, de solitude et de silence. Les entretiens croisés de l’évêque de Grenoble et du Prieur abordent la question de l’actualité des relations entre le diocèse et le monastère, comme si l’histoire de Bruno et de Hugues poursuivait son chemin aujourd’hui.

  • 9:13:10 PM
 Samedi le 17 mai 2014
Avortement: le cardinal de Toronto sermonne le chef du Parti libéral

Le cardinal de Toronto s’oppose vigoureusement à la nouvelle politique du Parti libéral du Canada qui stipule qu’à l’avenir ses nouveaux candidats devront être pro-choix en ce qui concerne l’avortement. Dans une lettre rendue publique, Thomas Collins sermonne le chef libéral Justin Trudeau, l’exhortant à revoir sa position.

« Je suis profondément inquiet de votre décision », écrit-il dans sa missive rédigée en anglais. Selon le cardinal torontois, la politique du troisième parti national exclut de facto les citoyens qui « cherchent à assurer la protection des plus vulnérables d’entre nous ».

La semaine dernière, le chef libéral Justin Trudeau a rompu avec la tradition de son parti en stipulant que tous les candidats devront se rallier à la position pro-choix du Parti libéral à l’avenir. Les députés libéraux qui s’opposent à l’avortement déjà élus ne seront pas soumis à ce changement.

Cette annonce est survenue la veille de la Marche nationale pour la vie qui s’est tenue sur la colline parlementaire à Ottawa le 8 mai. Plusieurs évêques, dont le cardinal Thomas Collins, et des politiciens – majoritairement rattachés au Parti conservateur – ont défilé en compagnie de plusieurs milliers de personnes. Au cours de cette manifestation annuelle qui en était à sa 17e édition, le cardinal Gérald Lacroix de Québec a lu un mot du pape destiné à encourager les manifestants. Dans sa lettre à saveur politique, l’archevêque de Toronto laisse aujourd’hui entendre que si le pape François avait voulu se présenter pour le Parti libéral, il n’aurait pas pu le faire.

« Parmi les 2 millions de catholiques de mon archidiocèse, il y a des membres de tous les partis politiques, incluant le vôtre. Je les encourage tous, peu importe leur parti, à servir la communauté non seulement par leur vote mais par leur engagement actif dans la vie politique comme candidats », explique-t-il.

Sur le ton du reproche, il laisse ensuite tomber que « ce n’est pas bien qu’ils soient exclus » d’un parti politique en raison de leur désir de respecter leur conscience.

Bien que le cardinal Collins reconnaisse le droit des partis d’insister sur l’unité et la discipline, il estime que cette « autorité politique n’est pas sans limite ». « Elle ne s’étend pas aux enjeux de conscience et de foi religieuse », martèle-t-il.

C’est la première fois au cours des quatre dernières années qu’un cardinal canadien aborde aussi franchement la question en s’adressant directement et publiquement à un politicien. Fait à noter, le cardinal Collins ne mentionne jamais le mot « avortement » dans son texte.
4:19:30 AM

 Mardi le 29 avril 2014
33e Fête du Chapelet

Mercredi soir, 30 avril, à 19h30 À la Basilique Notre-Dame de Montréal, Place d’Armes

Pour la 33e année, nous célébrerons la Fête du Chapelet; avec notre Archevêque, Mgr Christian Lépine. L’animation musicale est confiée à la Famille Myriam et à M. Pierre Grand’ Maison, organiste titulaire de la Basilique Notre-Dame. C’est une fête diocésaine d’abord mais il y a toujours un grand nombre de personnes venant de l’extérieur; tous sont les bienvenus. Venez avec votre paroisse.
1:42:28 PM

Se rassembler au nom de Jésus
Prenez courage… Jean 16:33

Samedi le 14 juin 2014

Endroit : Parc Angrignon à Montréal

De 10h00 à 14h00
• Pour encourager les chrétiens du Québec à prendre plus au sérieux le rôle qui leur revient dans le débat des idées sur l’espace public.
• Pour que les valeurs chrétiennes, fondatrices de l’identité québécoise,
continuent d’inspirer les choix sociaux.
• Parce que nous tenons à notre héritage chrétien qui est en danger si on ne le
défend pas.

Nos orateurs
Mgr Christian Lépine, Archevêque de Montréal
Pst Jeffrey Laurin, fondateur de l’Église La Bible Parle
M. Antoine Malek, président Association Communauté Copte Orthodoxe du Grand Montréal
4ème orateur, à confirmer

Animation musicale


Info : Jeannelle Cantin (450)293-2682  JeannelleC@CaMarcheChretienne.org
Réal Gaudreault, Porte-parole (514)609-8222  RealGaudreault@CaMarcheChretienne.org

1:38:09 PM
 Vendredi le 25 avril 2014
John Paul II and The Blessed Sacrament

The late pontiff's sixty to ninety minutes of private prayer before Mass were the best part of his day
9:14:50 PM
 Mercredi le 23 avril 2014
Soeur Raghida témoigne de la souffrance syrienne

(RV) Entretien- Selon le constat fait par l’AED, l’Aide à l’Eglise à détresse, 10% des chrétiens ne peuvent vivre leur foi normalement et risquent leur vie en la confessant.

La Syrie, autrefois l’un de pays les plus sûrs, est devenu une terre de combats acharnés dans lesquels les chrétiens sont particulièrement vulnérables. Ville symbole du martyre des chrétiens de Syrie, Maaloula, récemment reprise par les troupes loyales à Bachar El-Assad après avoir été sous la coupe des djihadistes, a été très largement détruite.

Soeur Raghida, docteur en sciences de l’éducation, a été à la tête de l’école du patriarcat gréco-catholique à Damas, la capitale syrienne. Aujourd’hui elle vit en France. Elle a témoigné de son parcours lors de la nuit des témoins organisée par l’AED il y a quelques jours dans plusieurs églises et cathédrales de France. Sa mère et ses six frères et sœurs sont toujours en Syrie, où leurs vies sont tous les jours en danger et où ils subissent de nombreuses pressions. On l’écoute. RealAudioMP3

"Dans les villes ou villages qui sont occupés par les éléments armés, les djihadistes et tous les groupes musulmans extrémistes proposent aux chrétiens soit la chahada (la profession de foi musulmane, ndlr) soit la mort. Quelques fois, on demande une rançon. Donc, c’est entre la chahada, la rançon ou la mort. C’est impossible de renier leur foi donc, ils subissent le martyr. Et le martyr d’une façon extrêmement inhumaine, d’une extrême violence qui n’a pas de nom. Si vous voulez des exemples, à Maaloula, ils ont crucifié deux jeunes gens parce qu’ils n’ont pas voulu dire la chahada. Ils disent « alors, vous voulez mourir comme votre maître en qui vous croyez. Vous avez le choix : soit vous dites la chahada, soit vous êtes crucifiés ». Et bien non, on sera crucifié. Il y en a un qui a été crucifié devant son papa. On a même tué son papa. Ce qui s’est passé par exemple à Abra, dans la zone industrielle, dans la banlieue de Damas. Au fur et à mesure où on entrait dans la ville, on commençait à tuer les hommes, les femmes et les enfants. Et après le massacre, on prenait les têtes et on jouait au foot avec leurs têtes. En ce qui concerne les femmes, on prenait leurs bébés et on les accrochaient aux arbres avec leurs cordons ombilicaux. Heureusement, l’espérance et la vie est plus forte que la mort. Après une accalmie et la reprise de l’armée de la ville, on fait des messes de requiem, on continue et la prière se fait encore plus intense.

Et donc face à ces atrocités, comment arrivent-ils à vivre au quotidien ? Ils vont dans des endroits un peu plus calmes parce que les combats se concentrent dans des régions ou dans des villes. Les gens se dirigent vers des zones plus calmes, soit chez des parents soit chez des amis. Les denrées alimentaires manquent. Dans certains endroits, il y a quelques légumes mais ils sont hors prix parce que la vie a augmenté de 500%, pour ne pas dire plus. Il y en a certains qui touchent encore un petit salaire. Il y a encore certains fonctionnaires qui se rendent à leur travail à leurs risques et périls. Ils ne savent pas si en allant à leur travail, ils retourneront vivants ou pas. Et c’est la même chose pour les jeunes qui vont à l’école ou à l’université, puisque pour ne pas laisser les gens dans le sentiment d’attendre la mort, il y a des institutions qui continuent avec ceux qui peuvent y accéder. Il y a une solidarité qui s’est créée entre les personnes. Lorsque le carburant, le gaz, l’électricité et même le pain manquent, les voisins se prêtent entre eux. Le plus grand souci, c’est le souci des enfants.

Comment les chrétiens arrivaient à vivre avant cette guerre ? La Syrie est un pays laïc, au plein sens du terme. Il y avait une convivialité entre chrétiens et musulmans. Donc, ils s’acceptaient, ils vivaient dans la simplicité. Malheureusement, les évènements sont arrivés. Au début, ils se soutenaient encore. Même jusqu’à présent, toute la minorité qui est neutre continue à se soutenir. On vit tout le temps dans la peur et dans la crainte. Avant ces évènements, on vivait très bien. C’est le seul pays où les chrétiens pouvaient pratiquer, sortir et venir. Il y avait une sécurité qui ne se trouve dans aucun autre pays avoisinant. Les Églises s’entraidaient entre elles. Dès fois, on faisait des processions ensemble, entre orthodoxes et catholiques. Les chrétiens étaient chrétiens. On ne regardait pas la confession et le rite. Il y avait vraiment une entente extraordinaire. Hélas, actuellement, ce n’est plus le cas. Il y a deux tiers des chrétiens qui ont déjà quitté le pays. Et déjà, on n’était pas nombreux. Après les menaces et le massacre de Maaloula, les chrétiens on dit : « Notre tour va arriver. Donc, sauvons les enfants ». Malgré les appels des patriarches et de notre Pape qui disaient « Non, il ne faut pas quitter. Il faut rester là. Il faut témoigner ». Mais ceux qui restent vraiment, ce sont les gens qui n’ont pas les moyens de partir et qui se sont vus refuser leurs visas.

Et en ce qui concerne votre famille ? J’ai fait deux invitations à ma maman pour venir en France mais par deux fois, le visa a été refusé. Mes deux frères aussi comme d’autres parents, voisins ou amis. Ils ont aussi essayé mais leur visa a été refusé. Comment aider ces chrétiens ? On ne les protège pas parce qu’ils se sentent abandonnés et on ne les laisse pas partir. Ceux qui restent sont vraiment en danger.

Et quelles sont malgré tout vos raisons d’espérer ? Le Seigneur ne nous abandonnera pas. Il va y avoir des hommes de bonne volonté comme il y en a encore qui travaillent et qui œuvrent pour le retour de la paix, pour soutenir, pour aider, pour aller sur place, mener des actions et témoigner de la fraternité malgré la politique. Ils continuent à prier et ils disent « personne ne meurt avant son heure ». Mais notre pays va se redresser, se reconstruire, rebondir et il redeviendra encore plus fort qu’avant. La solidarité est plus forte qu’avant. Notre attachement au Christ et à notre foi sera encore plus fort qu’avant.

Pour terminer, est-ce que vous voulez ajouter quelque chose ou lancer un appel ? J’en appelle aux protagonistes, surtout français, parce que la France a une influence extrêmement puissante sur les autres. J’appelle donc ces protagonistes à repenser aux droits de l’homme et à la dignité de l’homme. Je redis aussi à tous mes compatriotes qu’il y a des personnes qui pensent à eux et qui prient pour eux. Donc, qu’ils ne désespèrent pas.
7:25:10 PM

 Dimanche le 20 avril 2014
On a enlevé le Seigneur de son tombeau, et nous ne savons pas où on l'a mis

Le premier jour de la semaine, Marie Madeleine se rend au tombeau de grand matin, alors qu'il fait encore sombre. Elle voit que la pierre a été enlevée du tombeau.
Le matin de Pâques, Marie-Madeleine courut trouver Simon-Pierre et l'autre disciple, celui que Jésus aimait, et elle leur dit : « On a enlevé le Seigneur de son tombeau, et nous ne savons pas où on l'a mis. »
Pierre partit donc avec l'autre disciple pour se rendre au tombeau.
Ils couraient tous les deux ensemble, mais l'autre disciple courut plus vite que Pierre et arriva le premier au tombeau.
En se penchant, il voit que le linceul est resté là ; cependant il n'entre pas.
Simon-Pierre, qui le suivait, arrive à son tour. Il entre dans le tombeau, et il regarde le linceul resté là,
et le linge qui avait recouvert la tête, non pas posé avec le linceul, mais roulé à part à sa place.
C'est alors qu'entra l'autre disciple, lui qui était arrivé le premier au tombeau. Il vit, et il crut.
Jusque-là, en effet, les disciples n'avaient pas vu que, d'après l'Écriture, il fallait que Jésus ressuscite d'entre les morts.

12:52:13 AM
 Jeudi le 17 avril 2014
Novena to Our Lady of Good Counsel - April 17 to 25

The original 11 guidelines (french), were transmitted in France by the Reverend Father Dom Marcellin Theeuwes, to the representatives of the initial CLC (Carthusian Lay Contemplatives), April 26, 2003, founding the IFSB; this was on the feast day of Our Lady of Good Counsel, in the universal church calendar.

Please join (and invite everyone) in praying Our Lady of Good Counsel for the realization of God’s plan for the IFSB/SBLC, specially yearly during the 9 days preceding the Feast of Our Lady of Good Counsel.

http://www.quies.org/olgc_400.pngNovena to Our Lady of Good Counsel - April 17 to 25

Holy Virgin, moved by the painful uncertainty we experience in seeking and acquiring the true and the good, we cast ourselves at thy feet and invoke thee under the sweet title of Mother of Good Counsel. We beseech thee: come to our aid at this moment in our worldly sojourn when the twin darknesses of error and of evil that plots our ruin by leading minds and hearts astray.

Seat of Wisdom and Star of the Sea, enlighten the victims of doubt and of error so that they may not be seduced by evil masquerading as good; strengthen them against the hostile and corrupting forces of passion and of sin.

Mother of Good Counsel, obtain for us from thy Divine Son the love of virtue and the strength to choose, in doubtful and difficult situations, the course agreeable to our salvation. Supported by thy hand we shall thus journey without harm along the paths taught us by the word and example of Jesus our Savior, following the Sun of Truth and Justice in freedom and safety across the battlefield of life under the guidance of thy maternal Star, until we come at length to the harbor of salvation to enjoy with thee unalloyed and everlasting peace. Amen.
(By Pope Pius XII, 23 January 1953)
5:01:32 AM
 Mercredi le 16 avril 2014
Neuvaine à la Miséricorde Divine

Cette neuvaine s'effectue du Vendredi Saint au Dimanche de la Miséricorde (dimanche suivant Pâques). Elle a été demandée par Jésus à Soeur Faustine. On peut la dire en tout temps.

Le Chapelet de la Miséricorde Divine

Le 14 septembre 1935, Soeur Faustine entend les mots suivants : " Dis toujours le chapelet que je t'ai appris. Celui qui le dit fera l'expérience de ma Miséricorde, sa vie durant, et surtout à l'heure de sa mort."

Au début : Notre Père... Je vous salue Marie... Je crois en Dieu...

Sur les grains du Notre Père, on récite les paroles suivantes :

V. Père éternel je t'offre le Corps et le Sang, l'Âme et la Divinité de ton Fils Bien-Aimé, Notre Seigneur Jésus-Christ; R. En réparation de nos péchés et de ceux du monde entier.

Sur les grains du "Je vous salue Marie", on récite les paroles suivantes :

V. Par sa douloureuse Passion, R. Sois miséricordieux pour nous et pour le monde entier.

Pour conclure, on dit trois fois :

V. Dieu Saint, Dieu Fort, Dieu Éternel, R. Prends pitié de nous et du monde entier.
4:05:23 PM

 Mardi le 15 avril 2014
Marche du pardon de Montréal

Marche du pardon de Montréal, vendredi Saint
11:35:25 AM
24 People Who Applied for the World's Toughest Job

11:01:34 AM
 Lundi le 14 avril 2014
Méditation sur la vocation cartusienne

...croire à l'Amour et s'y livrer.

Les réflexions qui suivent, écrites par un chartreux, peuvent certainement éclairer quiconque souhaite s'engager de tout son être au service de Dieu, même dans une autre vocation.
6:02:23 AM