Monday Night at the Movies
Integrity Above All – More refuses to endorse King Henry VIII’s divorce and break from the Catholic Church, even at the cost of his life. His unwavering commitment to truth and conscience is a profound lesson in moral courage.
The Power of Conscience – The film emphasizes that conscience is sacred. More’s refusal to speak falsely—even under pressure—highlights the Catholic teaching that conscience must be informed and obeyed, even when it leads to suffering.
Law and Justice – More, a brilliant lawyer, respects the rule of law deeply. He uses legal reasoning to protect himself and others, showing that justice must be rooted in truth, not manipulated for power.
The Cost of Compromise – Characters who bend their principles for political gain—like Richard Rich—rise in status but lose their souls. The film warns that compromise without conscience leads to moral decay.
Faith in Action – More’s quiet but firm faith is central. He doesn’t preach, but lives his beliefs, embodying the Catholic ideal of faith expressed through action and sacrifice.
Martyrdom and Witness – More’s death is not just tragic—it’s a testimony. In Catholic tradition, martyrdom is the ultimate witness to truth, and More’s canonization affirms that his sacrifice was not in vain.
This film isn’t just a historical drama—it’s a mirror for anyone facing ethical dilemmas.
Christopher’s Corner
· Simplicity of life can drive out demons. Honesty is a weapon to defeat Satan, the Liar. When we lie, we put a foot in his camp, and he will try to seduce us all the more.
· Bucket List trip[3]: USA 70-degree year trip: Cleveland, Ohio
· Spirit Hour: classic frozen piña coladas to enjoy by the pool
· Eat waffles and Pray for the assistance of the Angels
· Foodie- Mariscada en Salsa Verda
· Monday: Litany of Humility
· Tomorrow is the Iceman's Birthday
o Saint John's Eve[4], starting at sunset on 23 June, is the eve of the feast day of Saint John the Baptist. This is one of the very few feast days marking a saint's birth, rather than their death. The Gospel of Luke (Luke 1:26–37, 56–57) states that John was born six months before Jesus; therefore, the feast of John the Baptist was fixed on 24 June, six months before Christmas. In the Roman calendar, 24 June was the date of the summer solstice, and Saint John's Eve is closely associated with Midsummer festivities in Europe. Traditions are similar to those of May Day and include bonfires (St John's fires), feasting, processions, church services, and gathering wild plants.
o Catholic Activity: St. John's Eve Bonfire
When we were in Germany there were bonfires lit all thru the night.
Germany sees a number of Midsummernight festivals around Johannistag (St. John's Day, 24 June).
· Christopher’s Corner-Send Cookies or eat them
o The story behind the bakery that became a New York institution.
§ It all started with two friends, a swimming pool, and a shared love for baking. Pam Weekes and Connie McDonald are friends and accomplished bakers who baked bread for some of NYC’s favorite restaurants. Eventually, they opened a small bread shop on West 74th Street. They called it Levain Bakery, borrowing the French word for “leavened bread.”
§ It was 1995, and the small Levain team lovingly baked every loaf, baguette and roll by hand every day. As for the cookie? That was a happy accident. Triathletes on the side, Pam & Connie whipped up a massive chocolate chip walnut cookie to keep energy levels high for training. A sample batch flew off the bakery shelves, and an icon was born. Our cozy shop became a neighborhood favorite and a destination for epicurious travelers from around the world.
§ More than 25 years later, we’ve grown to bring the joy of Levain to more neighborhoods and cookie enthusiasts (we’re bicoastal now!). Our incredible team puts the very best ingredients and a lot of love into everything we bake, serving up moments of mmmmm to brighten your day.
§ How to Send Baked Goods to Deployed Soldiers
· As a military brat my father would sometimes take us to the Seminary of Louvain in Belgium.[5]·
o The American College of the Immaculate Conception, or the American College of Louvain is a former Roman Catholic seminary in Leuven, Belgium. Founded in 1857, it was operated by United States Conference of Catholic Bishops (USCCB) to prepare European priests for service in the United States and to provide a residence for Americans priests studying at the Catholic University of Louvain.
§ The American College closed in June 2011 due to low enrollment and a faculty shortage; its building was turned over to the Katholieke Universiteit Leuven (KU Leuven) for student housing.
JUNE 23 Monday
ST.
JOHN’S EVE-International Widows Day
Romans, Chapter 13, verse 3-4
3 For rulers are not a cause of FEAR to good conduct, but to evil. Do you wish to have no fear
of authority? Then do what is good and you will receive approval from it, 4 for
it is a servant of God for your good. But if you do evil, be afraid, for
it does not bear the sword without purpose; it is the servant of God to inflict
wrath on the evildoer.
What we are talking about here is
blind obedience or loyalty. Paul concludes that believers are to render
obedience to governing authorities and by doing so they render obedience to God
from whose power all authority comes. Paul deduces that kings and magistrates’
rule by consent of God, but it is the responsibility of these authorities to
make just ordinances and to enact laws that support decency. Caesar is not entitled to obedience when
such obedience would nullify God’s prior claim to the believer’s morality.
Copilot:
Romans 13 offers a nuanced
view of fear, especially when read through a Catholic lens. The chapter focuses
on the Christian’s relationship with civil authority, and fear plays a key role
in shaping that dynamic:
1.
Fear as Respect for Authority – Paul writes that
governing authorities are instituted by God and resisting them is resisting
God’s ordinance. The fear mentioned here is not panic, but a reverent
acknowledgment of legitimate authority. Catholics interpret this as part of the
broader call to live in harmony with God’s order, including just civil
structures.
2.
Fear as a Deterrent to Evil – Verse 4 says that
rulers are “not a terror to good conduct, but to bad.” This suggests that fear
of punishment can serve a moral purpose: to discourage wrongdoing and promote
justice. In Catholic moral theology, this aligns with the idea that fear of
temporal consequences can lead to deeper moral reflection and, eventually,
conversion.
3.
Fear Balanced by Conscience – Paul emphasizes that
obedience should come not only from fear of punishment but also from conscience
(v.5). This is crucial in Catholic teaching: fear may initiate obedience, but
it must mature into a freely chosen moral responsibility rooted in love and
truth.
4.
Fear in the Context of Love – The latter part of the
chapter shifts from fear to love, culminating in the command to “love your
neighbor as yourself.” Catholic thought sees this as a progression: fear may
guide behavior initially, but love is the ultimate fulfillment of the law
(v.10).
So, in essence, Romans 13
teaches that fear has a place—but it’s meant to be a stepping stone toward a
deeper, more loving obedience to both God and neighbor.
St. John's Eve[1],
celebrated on June 23rd, is a vibrant and mystical night that marks the eve of
the Feast of Saint John the Baptist. It’s one of the few Christian feast days
that honors a saint’s birth rather than their death, and it’s deeply
intertwined with midsummer traditions across Europe and the Americas.
The night is often lit up—literally—with bonfires,
symbolizing purification and protection. In places like Spain and Portugal,
people leap over flames for good luck, while in New Orleans, it’s a major event
in the Voodoo calendar, thanks in part to the legendary Marie Laveau, who led
rituals by the bayou.
Other customs include:
·
Gathering herbs like St. John’s wort, believed to
have healing powers when picked on this night.
·
Midnight swims in rivers or the sea, thought to
cleanse away bad luck.
·
Feasting and dancing under the stars, often with
folk music and traditional dishes.
It’s a night where fire meets folklore, and ancient
beliefs mingle with celebration.
Here’s a faith-centered evening plan:
·
🙏 Evening
Prayer and Reflection
Begin with a prayer service, either at home with family and friends or at a
local chapel. Pray the Litany of St. John the Baptist and reflect on his role
as the forerunner of Christ. Light a blessed candle to symbolize his burning
zeal and the Light he proclaimed.
·
🌄
Scripture Reading & Discussion
Read passages about St. John’s birth and mission (like Luke 1:5–25 and
1:57–80). Then open up space for guests to share how they feel called to
"prepare the way" in their own lives. It can be a powerful moment of
spiritual conversation.
·
🔥 Blessing
of the Fire
If you’re lighting a bonfire, do it with purpose: bless the fire using a
traditional Catholic prayer, invoking protection and the light of faith. You
might also have everyone write down a personal intention or burden to silently
offer into the flames.
·
🌿
Gathering Sacred Herbs
In some Catholic traditions, herbs picked on this night are believed to carry
special blessings. Invite guests to collect or bring herbs like St. John’s
wort, mugwort, or yarrow, and pray over them together. These can be tied into
small bundles to take home.
·
🎶 Hymns
and Marian Devotion
Close the evening with gentle hymns—“On Jordan’s Bank” or “Ave Maria”—followed
by a candlelit Rosary, perhaps focusing on the Joyful Mysteries to honor Mary’s
role in the nativity of John.
International
Widows’
Day[2]
International Widows' Day
serves to recognize widows and their unique situations worldwide. Widows are
women whose husbands have died. After their husbands have passed, many widows
are forced to fight for their human rights and overcome many obstacles to
ensure their social and economic development. It is estimated that there are
over 245 million widows worldwide, nearly half of which live in extreme poverty
and are subject to cruel violence.
Top Events and Things to Do
- Watch
a movie about the life of a widow. Some suggestions are: Water
(2005), Black Widow (1987), and Passionada
(2002).
- Read
a book about the lives and struggles of widows. Some suggestions are: The
Amish Widow’s Secret, A Widow’s Story, and The
Writings and Later Wisdom Books.
- Use
the hashtags #InternationalWidowsDay, #IWD and #WidowsDay on social
media to help spread awareness of the holiday.
- Visit
an old age or retirement home. Retirement homes are often home to many
widows who receive no visits and little interaction with people outside of
the homes. They will appreciate your visit.
Widowhood
in Judaism-Mary Our Queen was a Widow.
Widowhood in Judaism is
treated as a distinct state of being, for a woman. If the widow's husband had
died after the start of the actual marriage (Hebrew: nissuin), rather than
merely dying after the betrothal (Hebrew: erusin), she became a legally independent
individual; the Talmud states that a woman became independent from her father
upon her marriage (nissuin), and she would become independent from her husband
when he dies. It was said that a formerly married widow was tantamount to an
orphan.
Though Judaism takes a
somewhat benign attitude towards widows, historically it has also imposed a
small number of odious requirements on them. For example, if a widow's husband
had appointed her to be the guardian of his children, and some were still
infants, her husband's heirs had a Talmudic right to demand an oath from the
widow, concerning her management of the children; however, her husband could,
before dying, remove this task, by means of written revocation of it.
Protections
The Book of Isaiah argues
that one should judge the fatherless, plead for the widow; in Judaism, it
consequently became customary to give cases raised by any widow the second
highest priority (the fatherless having the highest), when scheduling cases for
a rabbinic court. The later Deuteronomic Code takes up this principle,
commanding that the fatherless (and resident aliens) should not be deprived of
justice, and forbidding people from taking a widow's cloak as a pledge; in
Judaism this command was regarded as referring to all movable property
belonging to a widow, rather than merely her outer clothing.
In the second prologue of
the Book of Deuteronomy, which scholars regard as a later prefix to the
Deuteronomic Code, it is said that such protection is also provided by God
himself, judging the (cases of the) fatherless and the widow. Similarly, a
psalm argues that God was a father of the fatherless, and a judge of the
widows. The Talmud permits a widow to remain resident in her husband's house.
Support
The Deuteronomic Code
legislates the requirement for gleanings to be left for consumption by widows
(and by the fatherless, and by resident aliens); according to the Holiness
Code, which scholars attribute to a different author and time period, gleanings
were actually to be left to the poor, and to strangers. The Deuteronomic Code
also expects widows (and the fatherless, and resident aliens) to be treated as
guests at Shavuot and Sukkot, and permits them (and the fatherless, and
resident aliens), every third year, to eat from the proceeds of the Levite
Tithe.
More substantive and
continual means of support are provided for widows by the Talmud, which allows
a widow to claim support from her husband's estate, even after the estate had
been inherited by his heirs; as with married life, if the woman made such a claim,
she had to surrender all her earnings to the owners of the estate, in order to
offset their duty to support her.
As with an absent husband,
it was argued that a widow should be allowed to sell any parts of her former
husband’s property, if necessary to sustain herself. She was not required to
make such sales via rabbinic courts; however, the Talmud argues that if she did
not involve a rabbinic court, and sold land for this purpose, for less than it
was actually worth, the sale would be void.
Alimony
In Judaism, alimony for a
widow is a right written into most Jewish marriage contracts (Hebrew:ketubah);
the alimony itself is often referred to as the ketubah, in consequence of this.
There was no statue of limitations against a widow collecting her alimony, as
long as she possessed the ketubah for the marriage in question; if she no
longer possessed this ketubah, and had re-married since the death, the statute
of limitations for the claim was 25 years since the death. However, in the
Talmud's opinion, once a widow had claimed her alimony, or had agreed to
receive it, she should no longer be allowed to claim support from her husband's
estate, nor to live in his former home.
The Talmud sets the
minimum amount for this alimony as 200 zuzim for a bride who had been a virgin
when the marriage began, and a mere 100 zuzim for a non-virgin bride; 200 Zuzim
is generally considered [by whom?] to have been enough for a woman to
financially support herself for a full year. These minimum amounts were not the
upper limit, meaning that the groom could, if he wished, increase the amount of
alimony that the bride would receive. Any property which came into the marriage
as a dowry-like gift, was legally possessed by the husband during the marriage,
but it eventually returned to the widow's ownership, as part of her alimony (at
least according to the classical rabbis).
The right of a widow to
claim the alimony could be transferred by her to absolutely anyone, for any
reason, including selling the right. If she died before completely obtaining
the alimony, her heirs could inherit the right to claim the outstanding amount;
the Talmud argues that such inheritance would carry with it an obligation to
pay for the proper burial of the woman.
There are, though, several
things which Jewish tradition regards as sufficient to cause the alimony to be
forfeited, should the bride have committed them. These included immodest
behavior, adultery, having sexual intercourse with her husband while she was
ritually impure due to menstruating, given her husband food that was ritually
forbidden, and obdurate refusal, for more than a month, to have sex with her
husband. It could even be forfeited if the wife had failed to inform her
husband, prior to the marriage, of all of her physical defects which were not
already known about by him.
The
chained wife
As the classical rabbis do
not allow a man to be presumed dead merely on the basis of a prolonged absence,
the wife of a man who has travelled to foreign locations and become lost (such
as explorers in the Amazon, and soldiers in World War II), or of a man who has
deliberately abandoned his wife and become uncontactable, would continue to be
married to him, according to the views of Jewish tradition. A woman trapped
into a marriage in this way was referred to as an agunah, literally meaning a
chained/anchored wife; in modern times, the term agunah has also come to refer
to women trapped into a marriage for other reasons, such as being refused a
divorce by their husband.
In order to mitigate the
hardship arising from being an agunah, Judaism has traditionally been willing
to also accept a much more lax standard of evidence about a husband's fate,
compared to its requirements for other questions. To prevent the situation arising
in the first place, some Jewish husbands provisionally divorce their wives
before undertaking long journeys, or taking part in warfare; such divorce only
takes effect if the husband goes missing for more than a certain period of
time. Provisional divorce has been used by some Jewish American soldiers,
during World War II, but other Jewish groups, such as the Chief Rabbinate of
the modern State of Israel, have completely rejected the method.
Remarriage
According to Jewish
tradition, as soon as a widow remarried, she would no longer have the right to
reside in her former husband's home, nor to claim support from his estate.
Remarriage, though, was not entirely a free choice, and was subject to several
restrictions.
Waiting
period
The classical rabbis
forbade all widows from remarrying, until at least 90 days had passed since the
death of their previous spouse; the delay existed to reduce doubt about the
paternity of any subsequent children, by making it easier to discover whether
the widow was pregnant. A similar waiting requirement, known as iddah, exists
in Islamic society, for similar reasons. Purely for the sake of bureaucratic standardization,
the classical rabbis insisted upon a woman waiting the 90 days even when it was
obvious that she could not be pregnant.
A widow was also forbade
from remarriage if she became visibly pregnant during the 90 day waiting
period, or if had a child which was both younger than 24 months old, and had
still been breastfeeding when the widow's husband had died. Once the child had reached
24 months in age, or died, the widow was allowed to remarry (if there was no
other impediment).
Forbidden
remarriage
The Talmud suggests that
it would be unwise for men to marry a widow. Furthermore, it completely forbids
a widow from remarriage if two of her previous husbands have died from natural
causes, while she was married to them; it was believed that such a woman was
too dangerous to marry, either due to bad luck, or due to her having a
dangerous vagina harboring some malignant disease.
If a widow had been
suspected of adultery, she was forbade, by the Talmud, from ever marrying her
suspected accomplice, unless she first married someone else; this intervening
marriage was thought to refute, to some degree, the accusation of the adultery.
Similarly if it is necessary for legal action to confirm a woman's widowhood
(due to her husband being absent or missing), the classical rabbis instruct
that she may not marry any of the witnesses who have testified that her husband
is dead.
Priests, and those who
claim descent from them.
The Holiness Code demands
that the Israelite high priest must only marry a virgin, spelling out that this
forbids marriage to a widow. According to the regulations in the Book of
Ezekiel, even ordinary priests should be forbidden to marry widows, unless the
previous husband of the widow had also been a priest. The classical rabbis
followed the regulation of the Holiness Code in this respect, except that they
permitted a high priest to remain married to a widow, if he had married her
while he was merely an ordinary priest.
Although the first century
destruction of the temple in Jerusalem resulted in the priesthood being
redundant, the Torah frequently portrays the Israelite priesthood as an
hereditary position, and so the rabbis of the Middle Ages regarded these
regulations as applying, still, to all men who claim to be descended from such
priests; such claims can often be detected in modern surnames resembling the
Hebrew word kohen, the term used in most parts of the masoretic text to mean
priest (the cognates in related languages, however, mean soothsayer. In the
Middle Ages, several rabbis forced such men to divorce any wife prohibited by
these rules, often by threatening excommunication if this was not done.
Compulsory
remarriage
Among the Israelites, a
wife was legally regarded simply as property (valuable property that needed to
be looked after, and was thus inherited by close relatives, like other
property; this principle was widespread among ancient cultures, and it was
usual for the deceased husband's brother to be the first choice to inherit the
wife. This levirate marriage (levir is the Latin term for a husband's brother)
was made almost compulsory by the Septuagint's version of the Deuteronomic
Code, if the husband and his brother lived together, and the husband was
childless; the masoretic text, of this passage, makes it compulsory even when
the husband was just lacking a son (and he had lived with his brother). In
contrast, the Holiness Code of Leviticus appears twice to forbid the
institution, listing it among forms of incest.
If the brother in question
refuses to take part in the levirate marriage, the wife was permitted by the
Deuteronomic Code to loosen his shoe, and spit on him; this act, known in
Judaism as Halitzah, also existed in other cultures which practiced levirate
marriage. This purpose of this act, however, is not explained by the Torah,
though the Book of Ruth implies that it derives from an historic practice
customary at every transaction involving landed property; the person disposing
of the property gave away his shoe as a symbol of the transaction. In later
Judaism, Halitzah was interpreted as releasing the widow and her brother-in-law
from an obligation to marry each other.
By the time the Talmud was written, levirate marriage was regarded by rabbinic Jews as an objectionable practice, and Ashkenazi Jews now almost always perform the Halitzah ritual instead; nevertheless, levirate marriage, in accordance with the Deuteronomic Code, continues to be the usual practice of Sephardi Jews. The Samaritans and Karaites usually only performed levirate marriage if the original marriage had not been consummated.
Daily
Devotions
·
Unite in the work of the Porters of St. Joseph by joining them
in fasting: An end
to the use of contraceptives.
·
Litany of the Most Precious
Blood of Jesus
·
Offering to
the sacred heart of Jesus
·
Rosary
Polio vaccine inventor John Salk died 1995
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