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The Holy Eucharist

After the Israelis came out of Egypt God made a covenant with them. The covenant, which is not simply to be remembered but to be renewed, represented every time in a special way. God called His people to celebrate the Passover (Ex 12; 1-11; 14), the greatest feast for the Israelis. It was not enough to slay a lamb, the lamb had to be eaten. Only then the covenant with God was renewed.
Christ, the true Lamb (Jn 1:29) has fulfilled the Jewish Passover. By changing unleavened bread and wine into His Body and His Blood, He gave the Passover a true meaning. He established a New Covenant, which was accomplished on the cross on Mount Calvary.
The covenant with God is effective only when the sacrificial meal is eaten. As Christ said: take it and eat it (Mt 26:26). Eating Christ’s Body and drinking His Blood truly unites us to the Almighty God: Those who eat my flesh and drink my blood abide in me and I in them (Jn 6:56).
During the Holy Sacrifice of the Mass people can renew the covenant with God by eating Christ’s Body and drinking His Blood. The first Christians held fast to Christ’s words: Do this in remembrance of me (1 Cor 11:25). They did celebrate the Holy Eucharist (which at that time was called the breaking of the bread). It was something extremely important, something essential for them to come together to celebrate the feast, the Eucharist: They devoted themselves to the Apostles’ teaching and to fellowship, to the breaking of the bread and to prayers (Acts 2:42). On the first day of the week, when we met to break the bread… (Acts 20:7). The experience described by the Apostle John as a marriage feast, as the Lamb’s Supper (Rev 19:9) continues on earth. Heaven lowers itself down and touches the earth. While still on earth we take part in that heavenly feast: But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festival gathering… (Heb 12:22-24). The belief of Christ’s real presence in the Eucharist comes down to us from the Apostles themselves. It was kept unchanged by the first Christians, the Apostolic Fathers:
Ignatius of Antioch (+110 A.D.) writes:
I have no taste for corruptible food nor for the pleasures of this life. I desire the Bread of God, which is the Flesh of Jesus Christ, who was the seed of David; and for drink I desire his Blood, which is love incorruptible (Letter to Romans 7,3).
Justin Martyr (+164 A.D.) says:
We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [i.e. has received baptism] and is thereby living as Christ has enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and has both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by Him, and by the change of which our blood and flesh is nourished, in both the flesh and the blood of that incarnated Jesus (First Apology 66).
Saint Irenaeus (+ 202 A.D.) writes:
The Eucharist which is the Body and Blood of Christ; so also our bodies nourished by it and deposited to the earth and decomposing therein, shall rise up in due season, the Word of God favoring them with resurrection in the glory of God the Father (Against Heresies 5,3,1).
Saint Cyprian (+258 A.D.) wrote:
If Jesus Christ our Lord and God, is Himself the High Priest to God the Father, and if He offered Himself as the sacrifice to the Father; and if He commanded that this be done in commemoration of Himself – then certainly the priest, who imitates that which Christ did, truly functions in the place of Christ (Letter to a certain Cecil 63.14).
Cyril of Jerusalem (+386 A.D.) said:
Do not, therefore, regard the Bread and the Wine as simple as that; for they are, according to the Master’s declaration, the Body and Blood of Christ. Even though the senses suggest to you other, let faith make you firm. Do not judge in this matter by taste, but – be fully assured by the faith, not doubting that you have been deemed worthy of the Body and Blood of Christ (Cat. Lectures 22,6).
After the Israelis came out of Egypt God made a covenant with them. The covenant, which is not simply to be remembered but to be renewed, represented every time in a special way. God called His people to celebrate the Passover (Ex 12; 1-11; 14), the greatest feast for the Israelis. It was not enough to slay a lamb, the lamb had to be eaten. Only then the covenant with God was renewed.
By Fr Zdzslaw Karczewski

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Rabaul Archbishop Francesco Panfilo: The Catholic Church’s Stance on APEC

9th November, 2018
Dear Brothers and Sisters in Christ,
Today we celebrate the feast of the Dedication of the Lateran Basilica, which is considered the head and mother church of all churches in the world. On the front wall of the basilica there is an inscription in Latin which reads: “the mother and mistress of all churches of Rome and the World”. The Basilica of St. John Lateran is the cathedral of the diocese of Rome and, therefore, it is the Pope’s church. 
In celebrating the dedication of the Pope’s cathedral we show our unity with the Pope and our love and respect for him. We also show that we are united with all our Catholic brothers and sisters in the dioceses of Papua New Guinea and in the whole world. 
In this spirit, I wish to share with our Catholic faithful of the Archdiocese of Rabaul the stand of the Catholic Bishops of Papua New Guinea on the Asia Pacific Economic Cooperation (APEC) 
The Catholic Church and APEC
The primary task of the Catholic Church in PNG is to bring the gospel of Jesus Christ to the people of PNG. As such the church adopts no particular position on political or economic issues except to bring gospel values to this part of life.
However, since the Catholic Church is known and expected to speak for those without a voice, and has a reputation for its concern for the rural poor of PNG, many have asked us for our position on APEC. We have addressed this issue many times in the past and more recently appealed for a return to the division of powers that could ensure that political power and the equitable distribution of wealth are kept separate.
We share the concern of many about the huge amount of our limited resources being expended on this event which seems designed to entertain and impress the rich and powerful.
Since this event cannot be avoided anymore, we can only hope for its “success”, which can only mean that the welfare of the poorest people of PNG will somehow indirectly be improved. Although we all would like to make a good impression on our visitors, this cannot be at the expense of the truth.
So we must now look to “life after APEC”. This has to be a life where we will see a return to the principles and values of our national constitution and the national goals and directive principles on which our nation was built. In our 43 years as an independent nation we have seen a serious decline in implementing the principle of equity and participation. There is simply not an equitable distribution of the national wealth to all. Despite all the rhetoric, the rich are getting richer and the poor are getting poorer. APEC seems to be a manifestation of this gap as the whole of PNG watches billions being spent on appearances in Port Moresby while we experience teachers and health workers without pay and health centres without medicine, while all departments are to expect less than 60% of their official budgeted allocations. It is a fact that many people in the remote areas of Papua New Guinea, including those in the cities who are still economically “remote”, are suffering and dying in order to make APEC a “success”.
As we present ourselves to the world as a nation capable of pulling of major international event, we must still ask ourselves to what extent we are truly sovereign and self-reliant. We are very much aware, and our informal off the record conversation with some of our national leaders confirms this, that PNG is no longer in control of its own economic enterprise and production. Those of us in the forefront of Provinces with extensive logging and oil palm know exactly how much we have sold out to foreign interests.
The big show of APEC is not the experience of the majority of Papua New Guineans. Though they may rightly hope to make a good impression on visitors, they also rightly hope for a return to true normality when it is all over and we are able to count the cost, start repaying our debts, and re-establish our priorities; that is to prioritize the rural poor and not the urban rich.
Dear brothers and sisters, the above statement of the Bishops is a clear sign that the Church will continue to be the moral conscience of the nation and to be the voice for the voiceless.
On Sunday, 18th November, we will celebrate the “Second World Day of the Poor”. Pope Francis in his message wrote: “The World Day of the Poor wishes to be a small answer which the whole Church, spread throughout the world, gives to the poor of every type and in every land lest they think that their cry has gone unheard”.
And the Holy Father concludes his message with these words: “I invite my brother bishops, priests and, in particular, deacons, on whom hands have been laid for the service of the poor (Acts 6:1-7), as well as religious and the lay faithful – men and women – who in parishes, associations and ecclesial movements make tangible the Church’s response to the cry of the poor, to live this World Day as a special moment of new evangelization. The poor evangelize us, helping us to discover every day the beauty of the Gospel. Let us not waste this opportunity for grace. Let all of us feel on this day that we are debtors towards the poor because, stretching out our hands reciprocally one to another, a salvific encounter is created which strengthens our faith, renders our charity active and enables our hope to continue secure on the journey towards the Lord who is returning”.
+ Francesco Panfilo, SDB                                                                                                                Archbishop of Rabaul

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Three powerful sacramentals to have in your home

These small religious items pack a big spiritual punch that can protect your family.

The use of sacramentals is one of the most misunderstood practices in the Catholic Church. They have been part of the Church’s life from the very beginning, but are commonly viewed as some sort of superstition.
This is largely due to the fact that many Catholics over the centuries have used sacramentals in a superstitious way as they were not taught how to use them properly. Instead of using them with faith, some Catholics used them as magic charms rather than instruments of grace.
This is unfortunate, as sacramentals are meant to enrich our spiritual lives, not hinder them. They have been instituted by the Church to draw us into a deeper relationship with Christ and are focused on sanctifying every part of our lives. Sacramentals are extensions of the seven sacraments and bring the grace of God into everything that we do.
One place where sacramentals are especially powerful is in the home. If used in a spirit of faith, sacramentals can protect us from spiritual harm or inspire us to live a holy life dedicated to God.
Here are three such sacramentals that, if used properly, can provide a spiritual boost to the home as well as keep away spiritual enemies that are lurking in the shadows.

Holy water
Holy water has a double meaning of reminding us of our baptism as well as a symbol of spiritual cleansing. Holy water is said to have great power over the devil as the devil cannot stand this “clean” water, since he is entirely unclean for all eternity. It is a reminder of the water that flowed out of Christ’s side, which is a symbol of Baptism, and brings to mind the day of the devil’s defeat (Christ’s crucifixion).
It is an ancient custom to have what are called “holy water stoups” or “holy water fonts” on the walls of a home. They are elaborate or simple cups that hold holy water, which can then be used to bless oneself throughout the day. It is especially helpful to have them at the doors that lead outside the house as well as in the bedrooms of family members. That way we keep ourselves always fixed on Christ and remind ourselves to remain pure. It also keeps the holy water handy when needed to ward off any influence of the Evil One.

Blessed salt
If possible, it is also good to have a small container of blessed salt in your home. You would have to specifically ask your parish priest to provide that for you and odds are likely that your parish priest would not be familiar with it. This is one sacramental that is often neglected and is not typically used in parishes. However, it is a powerful weapon against evil as can be seen by the following portion of the blessing said by the priest found in the Roman Ritual.
Almighty and everlasting God, we humbly implore you, in your immeasurable kindness and love, to bless (+) this salt which you created and gave to the use of mankind, so that it may become a source of health for the minds and bodies of all who make use of it. May it rid whatever it touches or sprinkles of all uncleanness, and protect it from every assault of evil spirits. Through Christ our Lord.

Crucifix
Another very powerful sacramental that is more typically found in our homes is the crucifix. Not only does a crucifix remind us of the great love that God had for us, but it also is a strong deterrent to spiritual enemies. The crucifix is the bane of Satan’s existence and is the sign of everything that he despises. It is beneficial to have a crucifix in every room in your house (or apartment) so that you can frequently meditate on Jesus’ great sacrifice of love as well as have an image to remind you what you need to focus on during times of temptation.
Here are two prayers of blessing a crucifix in the Roman Ritual which sum up all the reasons we need them in our homes.
Holy Lord, almighty Father, everlasting God, be pleased to bless + this cross, that it may be a saving help to mankind. Let it be the support of faith, an encouragement to good works, the redemption of souls; and let it be consolation, protection, and a shield against the cruel darts of the enemy; through Christ our Lord.
Lord Jesus Christ, bless + this cross by which you snatched the world from Satan’s grasp, and on which you overcame by your suffering the tempter to sin, who rejoiced in the first man’s fall in eating of the forbidden tree. Here it is sprinkled with holy water. May this cross be hallowed in the name of the Father, + and of the Son, + and of the Holy + Spirit; and may all who kneel and pray before this cross in honor of our Lord find health in body and soul; through Christ our Lord.

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WHAT IS THE CATHOLIC CHURCH’S TEACHING ON TRANSUBSTANTIATION?

Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is TRUE FOOD, and my blood is TRUE DRINK. Whoever eats my flesh and drinks my blood remains in me and I in him.  —  John 6:53-56

By the consecration of the bread and of the wine a conversion is made of the whole substance of the bread into the substance of the Body of Christ our Lord, and of the whole substance of the wine into the substance of His Blood; which conversion is by the holy Catholic Church suitably and properly called TRANSUBSTANTIATION.   —-   Council of Trent, Decree Concerning the Most Holy Sacrament of the Eucharist, Ch. 4, On Transubstantiation, October 11, 1551

The Council of Trent summarizes the Catholic faith by declaring: “Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.” (Council of Trent, 1551; cf. Mt 26:26ff; Mk 14:22ff; Lk 22:19ff; 1 Cor 11:24ff)  —-   Catechism of the Catholic Church, 1376

People say that the doctrine of Transubstantiation is difficult to believe… It is difficult, impossible to imagine, I grant – but how is it difficult to believe?… For myself, I cannot indeed prove it, I cannot tell how it is; but I say, “Why should it not be? What’s to hinder it? What do I know of substance or matter? Just as much as the greatest philosophers, and that is nothing at all.”…And, in like manner… the doctrine of the Trinity in Unity. What do I know of the Essence of the Divine Being? I know that my abstract idea of three is simply incompatible with my idea of one; but when I come to the question of concrete fact, I have no means of proving that there is not a sense in which one and three can equally be predicated of the Incommunicable God.  —   John Henry Cardinal Newman, Apologia Pro Vita Sua, 318, Double Day Image

At the Last Supper, before his Crucifixion, Jesus offered the disciples bread and wine. Jesus did not say, “This bread contains my body” or “I am in this wine.” Jesus simply said of the bread, “Take, eat; this is my body” and of the wine, “Drink of it, all of you; for this is my blood of the covenant” (Matthew 26:26-28). The Church teaches that when they are consecrated at Mass, the substance of these things changes into the body and blood of Christ, although the appearances of the bread and wine remain.
-Trent Horn, Why We’re Catholic: Our Reasons for Faith. Hope and Love

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Saturday 10th November 2018 – Feast day of Saint Leo the Great

Saint Leo the Great

Saint Leo the Great, also known as Pope Saint Leo I, was born into a Roman aristocratic family. His response to the call of the Lord transformed him into one of the greatest popes of Christian history. In fact, he was the first pope to be given the title “the Great.” Details pertaining to Leo’s place of birth are not known, but it is believed his ancestors come from Tuscany. St. Leo the Great became a very well-known deacon of the Church by 431, serving the church under the pontificate of Pope Celestine I. Leo was widely respected for his love for the Lord, intelligence and persuasive nature. He was also gifted in bringing reconciliation between disputing groups of Christians.  That is why he was often sent out to settle disputes, both secular and theological. Following the pontificate of Pope Celestine, the next Pope was Pope Sixtus III. Pope Sixtus III passed away while Leo was visiting Gaul at the request of Emperor Valentinian III. His task was to bring peace between one of Gaul’s chief military commanders and the chief magistrate. Leo was then unanimously elected as the next pope to succeed Pope Sixtus III in 440. His swift election reflected the respect he had garnered among the people from his service to the Lord and the affection the faithful had this pastoral and wise servant of the Lord. Pope Leo was deeply dedicated to his service as pope. He saw himself as privileged to sit in the Chair of St Peter, as the servant of the servants of God. He worked diligently as “Peter’s successor.” Over time, Leo became known as one of the best administrative popes of the ancient Church. But, he was so much more. During his reign, he tirelessly fought to preserve the unity of the Church and its faith; and to ensure the safety of his people against invasions from armies which sought to destroy the Church and the Christian influence on culture which she brought to bear. Pope Leo I focused his pontificate on four main areas. He continuously worked to oppose and root out numerous heresies which were threatening the Western Church. Among them were Pelagianism, which involved denying Original Sin and failing to understand the necessity of God’s grace for salvation. At the foundation of the Pelagian error was the mistaken notion that we can perfect ourselves without God’s grace and assistance. The other major heresy threatening the Church was Manichaeism. This heresy denied the goodness of the human body, creation, and even matter itself. It failed to understand the full implications of the Incarnation of Jesus Christ. In fact, it denigrated the human body. In short, it viewed everything material as evil. That denies the very teaching of the Hebrew Scriptures and the New Testament. It also rejects the very heart of the Gospel message. Pope Leo I was a great defender of the orthodox teaching of the Catholic Christian Church and protected the full deposit of faith. The whole Church is still indebted to him for this. During this same period, some Eastern Christians began questioning the teaching of the Church concerning the relationship between Jesus’ humanity and his divinity, and how to articulate this mystery of the Christian faith. In response, Leo resolved the doctrinal controversy with a letter setting down the Church’s official teaching on Jesus Christ as One Person with a human and a divine nature which could not be separated. This profound and theologically astute letter reconciled the disputing parties. It preserved the core teaching concerning Jesus Christ. Finally, it affirmed the fullness of what occurred in the Incarnation, as well as its implications for all men and women who are baptized into Jesus Christ. To this day, Leo’s letter is heralded and praised, not only for bringing peace, but for preserving the fullness of Christian truth and doctrine. It helped the whole Church enter more fully into the heart of the Gospel message of who Jesus is – and who we can become in Him, as we cooperate with grace. Along with his dynamic faith and outstanding theological wisdom, Pope Leo I was also courageous. He led Rome’s defense against Attila the Hun’s barbarian invasion on Italy in 452, by taking on the role of peacemaker. Pope St Leo focused heavily on the pastoral care of his people. He inspired and helped to foster charitable work in areas of Rome affected heavily by famine, refugees and poverty. To him, being a Christian was not only about embracing the fullness of the Gospel theologically but living it out in a world filled with hurt, suffering and needs. Pope Leo I was renowned for his profoundly spiritual sermons. With his words, Leo could reach the everyday needs and interests of his people. It was his reputation as an “instrument of the call to holiness, well-versed in Scripture and ecclesiastical awareness” that helped him become one of the greatest popes in the history of the Church. Leo died on November 10, 461. He wished to be buried as close as possible to St. Peter’s tomb. His body was first laid in the entrance of St. Peter’s basilica but was later moved inside the basilica in 688. Pope Leo I’s papacy has been described as one of the most important in the Church’s history. Nearly 100 sermons and 150 letters of Leo I have been preserved; one of them is still, to this day, used in the Office of Readings on Christmas. In 1754, Pope Benedict XIV proclaimed Leo I a Doctor of the Church. Pope Leo I faithfully and unequivocally held to the belief that everything he did and said as pope represented Jesus Christ, and St. Peter. He discharged his office, and vocation, with dynamic faith, great pastoral care and excellence. His feast day is celebrated on November 10.

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Blessed Mary Ever Virgin.

The Prophet Isaiah has prophesied about the Mother of Christ, calling her the virgin: Look, the virgin is with child and shall bear a son, and shall name him Immanuel (Isa 7:14).
The Apostolic Fathers believed in Mary’s perpetual virginity. Saint Justin the Martyr says:…[Jesus] having become man, as we said, by a virgin…(First Apology, 127).
Saint Ephraim writes: …of the Virgin, the daughter of David, who gave birth to the life of the World (Songs of Praise, 710a).
Saint Athanasius speaks about the Ever–Virgin Mary: …that He [Jesus] took true human flesh from the Ever-Virgin Mary (Discourses Against The Arians, 767a).
Mary is entitled: the Blessed Virgin, or simply the Virgin. Such titles wouldn’t be proper if Mary didn’t remain virgin during her entire life.
Faith in the perpetual virginity of Mary is deeply rooted among Christians. It has been expressed in many official prayers of the Church. In the Roman Missal for example, there is a prayer: We honour Mary, the ever-virgin mother of Jesus Christ, our Lord and God. [1]
In the Divine Office we read: Grant that the Word who took flesh in the womb of the ever-virgin Mary and became man like us, may share with us his godhead.[2]
Scott Hahn speaks about Mary’s life-long virginity. His arguments are based on the passage of the Gospel written by Luke: How can this be, since I am a virgin (Lk 1; 27-34): “ Now this would be an odd question if Mary had planned to have normal martial relations with her husband. The angel had told her only that she would conceive a son, which is a commonplace even in marriage… It would happen in the normal course of nature. But that, apparently, was beyond the realm of possibility for her. The unspoken assumption behind her question is that, even though she was betrothed, she should not have an opportunity to conceive a child. How can that be? Some commentators speculate that Mary must have vowed virginity from an early age, and that Joseph knew of her vow, accepted it, and eventually took it on himself”[3]
There is not a single passage in the Bible speaking about Mary giving birth to another child. Christ is the only one born of her. He is called: The Son of Mary (Mk 6:3). When the Bible speaks about brothers and sisters of Christ (Mt 13:55-56), it refers to His cousins. In Jewish culture there was not a separate word for “cousin”. The word “brother” or “sister” (ahim) refers to anybody from the same tribe. For example …standing near the cross of Jesus were His mother [Mary], and His mother’s sister, Mary the wife of Clopas… (Jn 19:25). It is very unlikely that two daughters of the same family would have identical names. They were simply cousins.
Some words used in the Bible have a different meaning when compared with contemporary use. For example: today the words “till, until, before” have a different meaning than in Jesus’ time 2000 years ago. In ancient times when the words “till, until, before “ were used, they didn’t mean something changed afterwards. For example, a person asked Jesus: Come down before my child dies (Jn 4:49). Although Christ came, the child didn’t die. He remained alive.
Paul advised Timothy: Until I arrive give attention to the pubic reading of scripture, to exhorting, to teaching (1Tim 4:13). Timothy didn’t stop reading, teaching or exhorting even when Paul arrived. He didn’t change his work. He continued it. It is exactly the same when the Bible speaks about Mary:…Before they lived together, she was found with child (Mt 1:18). …He [Joseph] had no relation with her, until she bore a son (Mt 1:25). It doesn’t mean that Mary and Joseph changed their ways afterwards. Mary continued her way of life. She remained a virgin throughout her entire life.
Original Article by Fr Zdzislaw Karczewski

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A Priest’s Gestures during Mass

“Five times does the priest turn round towards the people [in the Tridentine Mass], to denote that our Lord manifested Himself five times on the day of His resurrection, as stated above in the treatise on Christ’s resurrection (Q55,A3,OBJ 3). But the priest greets the people seven times, namely, five times, by turning round to the people, and twice without turning round, namely, when he says, ‘The Lord be with you’ before the Preface, and again when he says, ‘May the peace of the Lord be ever with you’: and this is to denote the sevenfold grace of the Holy Ghost. But a bishop, when he celebrates on festival days, in his first greeting says, ‘Peace be to you,’ which was our Lord’s greeting after resurrection, whose person the bishop chiefly represents.” —  St. Thomas Aquinas

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The Official Pomio Catholic Community blog page launched

On Saturday 3rd November 2018, We launched Pomio Catholic Community’s official website, to make publishing, media, news, toksaves and articles relevant, efficient and target-specific in addressing social/cultural matters affecting our Catholic faith in Pomio.

We will be asking our Local  Priests, Brothers Catechists and other capable laity to write articles  about the issues we as Catholics of Pomio face in our journey of faith, and have them published on the site.

All of the postings on the website will be automatically shared to this group.

On behalf of the admins and moderators of the group, I want to say thank you to all who have joined and contributed in sharing in articles, pictures and news since we started this group in February 2018. We have reached 600+ members and counting.
Yumi strongim Bilip long Krais long Holi Katolik Sios na wokabaut wantaim.

The link to the site is below:
https://pomiocatholiccommunity.blogspot.com

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Feast of St Martin de Porres – November 3rd, 2018

St Martin de Porres
St. Martin de Porres was born in Lima, Peru on December 9, 1579. Martin was the illegitimate son to a Spanish gentlemen and a freed slave from Panama, of African or possibly Native American descent. At a young age, Martin’s father abandoned him, his mother and his younger sister, leaving Martin to grow up in deep poverty. After spending just two years in primary school, Martin was placed with a barber/surgeon where he would learn to cut hair and the medical arts.As Martin grew older, he experienced a great deal of ridicule for being of mixed-race. In Peru, by law, all descendants of African or Indians were not allowed to become full members of religious orders. Martin, who spent long hours in prayer, found his only way into the community he longed for was to ask the Dominicans of Holy Rosary Priory in Lima to accept him as a volunteer who performed the most menial tasks in the monastery. In return, he would be allowed to wear the habit and live within the religious community. When Martin was 15, he asked for admission into the Dominican Convent of the Rosary in Lima and was received as a servant boy and eventually was moved up to the church officer in charge of distributing money to deserving poor.During his time in the Convent, Martin took on his old trades of barbering and healing. He also worked in the kitchen, did laundry and cleaned. After eight more years with the Holy Rosary, Martin was granted the privilege to take his vows as a member of the Third Order of Saint Dominic by the prior Juan de Lorenzana who decided to disregard the law restricting Martin based on race.However, not all of the members in the Holy Rosary were as open-minded as Lorenzana; Martin was called horrible names and mocked for being illegitimate and descending from slaves.Martin grew to become a Dominican lay brother in 1603 at the age of 24. Ten years later, after he had been presented with the religious habit of a lay brother, Martin was assigned to the infirmary where he would remain in charge until his death. He became known for encompassing the virtues need to carefully and patiently care for the sick, even in the most difficult situations.Martin was praised for his unconditional care of all people, regardless of race or wealth. He took care of everyone from the Spanish nobles to the African slaves. Martin didn’t care if the person was diseased or dirty, he would welcome them into his own home.Martin’s life reflected his great love for God and all of God’s gifts. It is said he had many extraordinary abilities, including aerial flights, bilocation, instant cures, miraculous knowledge, spiritual knowledge and an excellent relationship with animals. Martin also founded an orphanage for abandoned children and slaves and is known for raising dowry for young girls in short amounts of time.During an epidemic in Lima, many of the friars in the Convent of the Rosary became very ill. Locked away in a distant section of the convent, they were kept away from the professed. However, on more than one occasion, Martin passed through the locked doors to care for the sick. However, he became disciplined for not following the rules of the Convent, but after replying, “Forgive my error, and please instruct me, for I did not know that the precept of obedience took precedence over that of charity,” he was given full liberty to follow his heart in mercy.Martin was great friends with both St. Juan Macías, a fellow Dominican lay brother, and St. Rose of Lima, a lay Dominican.In January of 1639, when Martin was 60-years-old, he became very ill with chills, fevers and tremors causing him agonizing pain. He would experience almost a year full of illness until he passed away on November 3, 1639.By the time he died, he was widely known and accepted. Talks of his miracles in medicine and caring for the sick were everywhere. After his death, the miracles received when he was invoked in such greatness that when he was exhumed 25 years later, his body exhaled a splendid fragrance and he was still intact.St. Martin de Porres was beatified by Pope Gregory XVI on October 29, 1837 and canonized by Pope John XXIII on May 6, 1962.He has become the patron saint of people of mixed race, innkeepers, barbers, public health workers and more. His feast day is November 3. Source

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