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A box of diapers, a ride, a meal, or one conversation can help save a life.
Abortion kills a living human being.
En un abortorio sobrevive un bebé de 36 semanas, y dos "médicos" junto a una mujer lo metieron al freezer para matarlo. Intentaron hacerlo pasar como que nació muerto, pero ahora están siendo imputados de asesinato.
Esa es la consecuencia de la mentalidad abortista.
This is the heartbreaking sign language for abortion.
It shows the truth that abortion kills babies.
Saint Marguerite Bays was a Swiss laywoman whose quiet life of faith, work, and hidden suffering made her a model of holiness for ordinary people. Born on September 8, 1815, in the small hamlet of La Pierraz near Fribourg, Switzerland, she was the second of seven children in a pious farming family. From an early age she showed deep devotion, spending time in prayer and helping others while learning the trade of seamstress, which she practiced throughout her life.
As a young woman Marguerite chose not to marry or enter a convent. Instead she remained single and dedicated herself to her family, her parish, and a life of service. She joined the Secular Franciscan Order, embracing its spirit of simplicity and love for the poor while continuing her daily work. Between tending the family farm, sewing, attending daily Mass, and teaching neighborhood children about Jesus, she built an altar to the Blessed Mother in her home where she often prayed. Her existence was ordinary on the surface, yet marked by genuine charity and constant turning toward God.
In her thirties Marguerite fell gravely ill with intestinal cancer. Her recovery came miraculously on December 8, 1854, the very day Pope Pius IX proclaimed the dogma of the Immaculate Conception. From that moment her life took a deeper mystical turn. She began to experience the stigmata, the wounds of Christ, which appeared on her hands, feet, and side every Friday. These sufferings intensified over the years, yet she bore them with patience and never complained. She united her pain with the passion of Jesus, offering it for the salvation of souls and continuing her quiet apostolate without drawing attention to herself.
Marguerite died on June 27, 1879, at three o'clock in the afternoon on a Friday, echoing the hour of Christ's death on the cross. Those who knew her already called her a saint. Pope John Paul II beatified her in 1995, and Pope Francis canonized her on October 13, 2019. Her feast day is celebrated on June 27.
External Mortification
1. The interior mortification of self-love and of our sensual inclinations is not enough. Bodily mortification is also necessary. St. Paul provides the reason. “The flesh lusts against the spirit, and the spirit against the flesh.” (Gal. 5:17)
Original sin disturbed the perfect harmony which existed between man's body and soul. “I see another law in my members,” said the Apostle Paul, “warring against the law of my mind.” (Rom. 7:23) Even when he was caught up to the third heaven, he experienced the rebellion of the flesh against the spirit. (2 Cor. 12:7)
There is no such struggle between the flesh and the spirit in brute animals, which are concerned only with the satisfaction of their sensible appetites. It is because he is endowed with reason and an immortal soul that man experiences this conflict. The result is that either the soul is conquered and becomes the slave of man's lower instincts or the soul is victorious and uses the body as an instrument of virtue.
We can see from this how necessary it is to mortify our bodies so that they will not rebel against the mastery of the soul. Our body will be either the faithful servant or the relentless tyrant of the soul.
Mortification and penance are the only methods of keeping the body under control. “I chastise my body,” says St. Paul, “and bring it into subjection.” (1 Cor. 9:27) He cites the example of competitors in the arena who abstain from everything which could prevent them winning. If they are prepared to do this, he adds, in order to gain “a perishable crown,” we should be even more prepared to abstain from anything which could interfere with us obtaining an everlasting reward. (1 Cor. 25)
“Unless you repent,” Our Lord had already said, “you will all perish.” (Luke 13:5) The Saints appreciated the severity of this warning and subjected themselves to incredible mortifications such as lengthy fasts, bloody scourgings, and privation of sleep and personal comforts.
What penances do I perform? Little or none, perhaps? If so, it is not surprising that my body rebels and causes me to fall into sin. We must follow the example of the Saints in this matter if we wish to remain in the state of grace.
2. In the first place, we must accept with resignation from the hands of Christ all the sufferings and humiliations which we encounter during life. Not only should we accept them, but we should offer them to God as a proof of our love. The Saints were happy to suffer for the sake of Jesus; we should at least suffer with resignation in expiation of our sins. This is still not enough, however. “They who belong to Christ,” St. Paul warns us, “have crucified their flesh with its passions and desires.” (Gal. 5:24) Salvation is impossible without voluntary penance. (Cf. Luke 13:5) It is false piety to insist that we should not treat cruelly the body which God has given us. Such an attitude of indulgence could cause the loss of the soul, which is a far greater treasure. As St. Paul writes, “the sufferings of the present time are not worthy to be compared with the glory to come that will revealed in us”. (Rom. 8:18)
Suffering voluntarily undertaken for the sake of Jesus purifies the soul and gives us a great peace when we see the body subdued and converted into an instrument for the sanctification of ourselves and of others.
3. Principle: So great is the happiness which is in store for me that it is a pleasure for me to suffer.---St. Francis of Assisi. (Antonio Cardinal Bacci)
Blessed Ioan Suciu was a Romanian Greek Catholic bishop who lived a brief yet courageous life marked by dedication to his faith and ultimate martyrdom under communist persecution. Born on December 4, 1907, in Blaj, Transylvania, into a family of Greek Catholic priests, he grew up during a turbulent period when the region transitioned from the Austro-Hungarian Empire to the Kingdom of Romania after World War I. From an early age, Suciu showed a deep commitment to the Church, which led him to pursue advanced studies in Rome. He attended the Pontifical Greek College of St. Athanasius and later earned a doctorate in sacred theology from the Angelicum, now known as the Pontifical University of Saint Thomas Aquinas. On November 29, 1931, he was ordained a priest.
Returning to Romania, Suciu immersed himself in pastoral work, particularly among young people, where he earned a reputation for openness and missionary zeal. In 1940, at the age of thirty-two, he was appointed auxiliary bishop of Oradea Mare and titular bishop of Moglaena. By 1947, he had become apostolic administrator of the Făgăraș and Alba Iulia archdiocese, stepping into leadership at a time when the Church faced growing threats. His elevation came just before the communist takeover of Romania, which dramatically altered the fate of the Greek Catholic Church.
In 1948, the new communist regime outlawed the Romanian Greek Catholic Church, forcing its members into the Orthodox Church and arresting its bishops and priests on fabricated charges of antidemocratic activity. Suciu was detained that year and endured a series of imprisonments, first at Dragoslavele and Căldărușani monasteries, then at the infamous Sighet Prison. There, subjected to harsh conditions, starvation, and mistreatment, he suffered greatly but maintained his faith. On June 27, 1953, at the age of forty-five, he died in prison from illness brought on by his ordeal. His body was discarded in a mass grave.
Suciu's witness to the Gospel amid oppression left a lasting impact. Streets in Oradea and Satu Mare now bear his name in recognition of his legacy. On June 2, 2019, Pope Francis beatified him along with six other Romanian Greek Catholic bishops at Câmpia Libertății in Blaj, Romania. Today he is remembered as a model of pastoral love, especially for youth, and as one who chose fidelity to Christ over survival under tyranny. His feast day is observed on June 23.
Blessed Louise-Therese de Montaignac de Chauvance was a French Catholic laywoman and religious founder whose life embodied deep devotion to the Sacred Heart of Jesus and a tireless commitment to renewing faith in nineteenth-century France. Born on 14 May 1820 in Le Havre to a noble family with strong Christian roots, she was the fifth of six children. Her father served as a civil servant and her mother came from a devout background. From an early age she displayed a lively spirit and a natural inclination toward prayer, though her formal education at boarding schools proved challenging due to her energetic personality. A profound turning point came with her First Communion in 1833, after which she felt steadily guided by divine grace.
Health troubles marked much of her adult life. Bone disease struck in 1842 and left her often bedridden or reliant on crutches for decades, yet she transformed suffering into a deeper union with Christ. She made a private vow to the Sacred Heart in 1843 and later collaborated with her godmother and aunt, Madame de Raffin, on initiatives to foster devotion among women. After her aunt's death, Louise-Therese continued this work, founding groups dedicated to Eucharistic adoration, catechesis for the neglected, and aid for poor parishes and orphans. She moved with her family to Montlucon in the Bourbonnais region amid the social upheavals of 1848, where she established an orphanage, taught catechism, and promoted retreats.
Her most enduring contribution came in March 1874 with the foundation of the Oblates of the Heart of Jesus, initially as a pious union. The group aimed to unite souls through devotion to the Sacred Heart, supporting priestly vocations, aiding the needy, and spreading apostolic prayer. Some members lived as secular oblates in the world while others formed religious communities. The work received diocesan approval and later papal recognition under Pope Leo XIII. Louise-Therese also served as secretary general of the Apostolate of Prayer, corresponding widely and guiding others with practical wisdom and spiritual insight. Despite chronic illness, she maintained an active apostolate centered on unity, reparation, and the revival of faith in a society marked by indifference and division.
She died on 27 June 1885 in Moulins. Her cause for sainthood advanced steadily, leading to her declaration as Venerable and eventual beatification by Pope John Paul II on 4 November 1990. Today she is remembered as a model of lay and religious collaboration, apostolic zeal, and unwavering trust in the Sacred Heart. Her legacy lives on through the Oblates, who continue her mission of uniting souls in love for Christ and service to the Church.
Saint Kyrillos of Alexandria, more widely known in the West as Cyril of Alexandria, was one of the most influential Christian leaders and theologians of the early fifth century. Born around 376 in the Egyptian town of Didouseya, he received a thorough education in grammar, rhetoric, and biblical studies before entering church service. In 412 he succeeded his uncle Theophilus as Patriarch of Alexandria, a position of immense authority in a city still pulsing with intellectual and religious vitality within the late Roman Empire.
His tenure began amid controversy. Cyril moved decisively against pagan and Jewish communities in Alexandria, actions that reflected both the era’s religious tensions and his own forceful temperament. Yet his lasting fame rests not on these conflicts but on his defense of core Christian doctrine. When Nestorius, Patriarch of Constantinople, taught that Christ consisted of two distinct persons—one divine and one human—joined only by a moral union, Cyril recognized the teaching as a profound threat to the unity of the Savior. He insisted instead on the single person of Christ in whom divine and human natures are inseparably united without confusion or separation. This conviction found dramatic expression at the Council of Ephesus in 431, where Cyril presided and secured the condemnation of Nestorianism. The council affirmed Mary as Theotokos, God-bearer, underscoring that the one born of her was truly God incarnate.
Cyril’s writings, especially his commentaries on Scripture and his treatises against Nestorius, shaped the church’s understanding of Christology for centuries. Though he could be imperious and at times ruthless in ecclesiastical politics, his theological vision helped preserve the mystery of the Incarnation at a critical moment. He died in 444, revered in Alexandria and beyond. Later generations honored him as a Doctor of the Church, and both Eastern Orthodox and Catholic traditions celebrate his feast on June 27. Through his vigorous intellect and unyielding commitment to orthodoxy, Saint Kyrillos left an enduring mark on Christian thought.
Servant of God Alfredo Verzosa was a pioneering Filipino bishop whose life embodied quiet strength, missionary zeal, and deep fidelity to the Catholic Church amid turbulent times in Philippine history. Born on December 9, 1877, in Vigan, Ilocos Sur, to a devout and affluent family, he grew up surrounded by faith and service. From an early age he felt drawn to the priesthood, studying at local seminaries before completing his formation at the University of Santo Tomas in Manila. Ordained in 1904 by Bishop Dennis Joseph Dougherty, he served as a parish priest in challenging areas of Ilocos Sur and Ilocos Norte, where he confronted the Aglipayan schism through patient catechesis and personal witness. His missionary efforts often exposed him to danger, yet he persisted in reclaiming souls for the Church through gentle persuasion rather than confrontation.
In 1916 Pope Benedict XV appointed the 39-year-old Verzosa as the first Filipino bishop of Lipa, making him the fourth native Filipino elevated to the episcopacy and the first Ilocano bishop. Consecrated in 1917, he focused on building up the faith in a vast diocese covering much of southern Luzon. He established catechetical centers, schools, seminaries, and convents, and co-founded the Missionary Catechists of the Sacred Heart with Laura Mendoza, a congregation dedicated to education and evangelization. Known for his simplicity, he used personal inheritance to support these works and invited other religious orders to strengthen pastoral care. During his tenure he also briefly served as apostolic administrator of Nueva Segovia, helping resolve local clerical crises with wisdom and charity.
World War II tested him severely as Japanese occupation and fighting devastated Lipa. Verzosa aided civilians, evacuated people to safety, and later led reconstruction efforts despite limited resources. In the postwar years he faced further trials linked to reported Marian events at the Carmelite monastery in Lipa. Though he initially permitted public devotion, he accepted the Church's negative judgment with exemplary obedience, even as it contributed to his resignation in 1951 due to declining health. He retired to Vigan, living in relative poverty and enduring personal suffering with prayerful resignation.
Verzosa died peacefully on June 27, 1954, at the age of 76, and was buried in Vigan Cathedral. His reputation for holiness endured, leading the Archdiocese of Nueva Segovia to open his cause for beatification in 2013. Pope Benedict XVI had earlier declared him Servant of God, and the process continues with the preparation of necessary documentation on his virtues. His motto, Disponit Omnia Suaviter, to dispose all things gently, captured a life that balanced firmness in doctrine with tenderness in pastoral care. Through wars, schisms, and personal trials, Bishop Alfredo Verzosa modeled selfless service, making him a significant figure in the story of Filipino Catholicism and an inspiring candidate for sainthood.
The Icon of Our Lady of Perpetual Help stands as one of the most revered images in Catholic tradition. This Byzantine icon, painted on wood and measuring approximately fifty-four by forty-one and a half centimeters, depicts the Virgin Mary holding the Child Jesus. It originated in the Cretan school of iconography, likely during the thirteenth to fifteenth century, and was brought to Rome in the late fifteenth century. Today, the original icon is enshrined in the Church of Saint Alphonsus of Liguori in Rome, where it continues to inspire widespread devotion. Pope Pius IX formally approved its veneration, and its feast day is observed on June 27.
Over the centuries, the icon has been honored by numerous popes and has become a focal point for prayers seeking Mary’s intercession.
The icon belongs to the tradition of the Virgin of the Passion. It portrays the Virgin Mary with large, sorrowful eyes that gaze directly toward the viewer, inviting contemplation and intercession. Greek initials beside her head identify her as the Mother of God. She wears a dark veil and a red tunic, with a star on her veil symbolizing her role in the plan of salvation. Mary holds the Child Jesus close to her, conveying maternal comfort and compassion in the face of suffering.
The depiction of the Child Jesus emphasizes both His divinity and humanity. Portrayed with adult-like proportions to signify infinite knowledge, He clings to His Mother’s hand in evident fear, with one sandal slipping from His foot to indicate haste. He turns His gaze toward the angels, who present the instruments of His future Passion. Greek initials beside Him identify Him as Jesus Christ. The golden background of the icon symbolizes the glory of the Resurrection and Christ’s ultimate triumph over sin and death.
Flanking the central figures are two archangels. On the left, Archangel Michael holds the spear, the sponge soaked in wine, and the crown of thorns. On the right, Archangel Gabriel carries the cross and nails. These elements represent the instruments of the Passion, presented not merely as symbols of suffering but as trophies of victory. Through this composition, the icon illustrates the Christian mystery of redemption, highlighting Mary’s role as intercessor and guide to the Redeemer while offering perpetual help to those who seek her aid.
The enduring legacy of the icon underscores the power of sacred art to convey theological truths and foster spiritual reflection.
@onmusictv Cómo olvidar cuando #maradona se iba de niñitas a cuba?? Y cuando se daba abrazos con el dictador??
Cómo olvidar a semejante pedazo de mierda??
Lo que le faltaba en estatura, le sobrada en maldad.
@frfrankpavone Jail time!
spot the difference:
@RapidResponse47 I'll be there from the night before
Blessed Andrea Giacinto Longhin was an Italian Capuchin friar and bishop whose life of quiet service and deep faith left a lasting mark on the Church in northern Italy. Born on 22 November 1863 in the small village of Fiumicello di Campodarsego near Padua, he came into the world as Giacinto Bonaventura, the only child of poor but devout tenant farmers, Matteo Longhin and Giuditta Marin. From an early age he showed a strong calling to religious life. At sixteen, against his father's wishes, he entered the Capuchin novitiate and took the name Andrea di Campodarsego.
He embraced the austere yet joyful spirit of the Capuchins. Ordained a priest in 1886, he spent the next two decades as a teacher and formator of young friars. He directed seminarians in Udine, Padua, and Venice, and eventually rose to become provincial minister of the Capuchins in Venice. Colleagues remembered him as a man of solid doctrine, gentle authority, and genuine holiness. His reputation for wisdom and pastoral skill reached the ears of Pope Saint Pius X, himself a Venetian. In April 1904 the pope personally chose the forty-year-old Capuchin to become bishop of Treviso, a diocese that needed renewal after a period of difficulty.
For thirty-two years Bishop Longhin guided the people of Treviso with steady devotion. He visited parishes tirelessly, preached with clarity and warmth, and worked to strengthen priestly formation and lay education. He promoted simplicity and charity, living as a true son of Saint Francis even in the bishop's residence. His concern extended especially to the poor, the sick, and those affected by the social changes of the early twentieth century. During World War I he labored to comfort families and support refugees. Later he carried out apostolic visitations in other dioceses, always bringing the same spirit of humble service.
In his final months Longhin endured great physical suffering. In late 1935, while concluding a pastoral visitation, he suddenly lost his sight. Paralysis followed, yet he accepted his decline with serene trust in God's will. He died in Treviso on 26 June 1936 at the age of seventy-two. His funeral drew crowds of grateful faithful who already regarded him as a saint.
Pope John Paul II beatified Andrea Giacinto Longhin on 20 October 2002, recognizing a life that combined Franciscan poverty with episcopal responsibility. Today he is remembered as a model of pastoral gentleness and evangelical simplicity, a bishop who led not by grandeur but by the quiet strength of faith and love for his flock. His feast day is kept each year on 26 June, especially in the diocese he served so faithfully.
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