Feast Of Saint Michael The Archangel - 29 September

Quoted below is from St. Michael's World Apostolate  [1]:

About the year 525, St. Michael appeared on the summit of Monte Gargano in southern Italy, and directed that a sanctuary should be erected to him. This place became celebrated on account of numerous miracles.

This basilica was consecrated to St. Michael by St. Boniface II., on the site of the Roman Circus.

An image of the Sanctuary of St. Michael at Monte Gargano, Italy [2]:

Saint Michael the Archangel's prayer in Latin and English (short version) [3]:

Sáncte Míchael Archángele, defénde nos in proélio, cóntra nequítiam et insídias diáboli ésto præsídium. Ímperet ílli Déus, súpplices deprecámur: tuque, prínceps milítiæ cæléstis, Sátanam aliósque spíritus malígnos, qui ad perditiónem animárum pervagántur in múndo, divína virtúte, in inférnum detrúde. Ámen. [4]

Saint Michael the Archangel, defend us in battle.  Be our protection against the malice and snares of the devil. May God rebuke him we humbly pray; and do thou, O Prince of the Heavenly host, by the power of God, thrust into hell Satan and all evil spirits who wander through the world for the ruin of souls. Amen.

[1] https://smwa.org/Vigil_Information/Feast_Day_Information/Feast_Day_Sept_Dedication_of_Basilica_St_Michael.htm

[2] http://ttnotes.com/santuario-di-san-michele.html#gal_post_35678_santuario-di-san-michele-monte-santangelo-3.jpg; more images at http://ttnotes.com/santuario-di-san-michele.html

[3] https://www.prayinglatin.com/st-michael-prayers/

[4] Gregorian Chant on YouTube :

https://www.youtube.com/watch?v=s6LNhFmVR_8; https://www.youtube.com/watch?v=zmWkzKyZV3I

Vatican's Response On Euthanasia

Quoted from a RNZ  article dated 20 September 2020 [1]: "The [New Zealand] ACT Party is urging religious leaders who object to the End of Life Choice Act ["the Act"] to respect the choices of others." [1] "Catholic Bishops released an election statement this week opposing the Act, which would give people with a terminal illness the option of lawfully requesting help to die."  "The Bishops ... claimed the Act has no mandatory stand-down period, weak processes for detecting whether people feel pressured and no requirement for a patient to discuss their decision with a family member or other significant person." "But ACT leader David Seymour - who authored the Act - has rejected claims made by the bishops..."

Quoting further from RNZ [2]:

Seymour says the religious leaders need to understand the End of Life Choice Act is about choice, dignity and respect.

"They may have a philosophical view that life belongs to God, and they have a right to their belief. They don't have the right to force it on others," he said in a statement.

"If the bishops want their freedoms respected, they need to engage in honest debate that respects others have difference choices from theirs."

This is not happening only in New Zealand.

On 22 September 2020, catholicculture.org  reported that "The Vatican’s Congregation for the Doctrine of the Faith (CDF) has issued a statement strongly reaffirming the Church’s ban on euthanasia as 'intrinsically evil.'  The CDF statement, released on September 22, comes in response to a new drive for legal acceptance of physician-assisted suicide, particularly in European nations."

Selected sections from the same Catholic Culture  report are quoted below [3]:

In cases of terminal illness, the Vatican statement says:

The impossibility of a cure where death is imminent does not entail the cessation of medical and nursing activity. Responsible communication with the terminally ill person should make it clear that care will be provided until the very end: “to cure if possible, always to care.”

Palliative care, offered to ease pain, is an important part of the proper treatment, the CDF acknowledges. But “palliative care is not in itself enough unless there is someone who ‘remains’ at the bedside of the sick to bear witness to their unique and unrepeatable value.” The Vatican statement notes that patients with terminal illness often suffer from loneliness and isolation. In fact, the statement remarks:

Experience confirms that the pleas of gravely ill people who sometimes ask for death are not to be understood as implying a true desire for euthanasia; in fact, it is almost always a case of an anguished plea for help and love.

On prolonging life by extraordinary means:

While deliberately causing the death of an individual is never licit, the Vatican statement also insists that unduly aggressive medical treatments, when they simply prolong the process of death, are also an offense against the dignity of the patient. “Therefore, when death is imminent and inevitable, “it is lawful… to renounce treatments that provide only a precarious or painful extension of life.”

The CDF notes that “do not resuscitate” orders can “cause serious problems” by leading medical personnel to forego necessary treatment. While useful in avoiding unduly aggressive medical treatment, such orders can conflict with “the duty to protect the life of patients in the most critical stages of sickness.”

On sedation:

In end-of-life situations, the CDF says, the patient must always be provided with food and hydration “as long as the body can benefit from them.” Palliative care—even if it involves sedation powerful enough to cause a loss of consciousness—is recommended to ease suffering and “to ensure that the end of life arrives with the greatest possible peace and in the best internal conditions.”

What to do about it?

Because of the increasing acceptance of euthanasia in the secular world, and pressure for health-care personnel to conform, the Vatican statement encourages Catholic institutions and communities to work for the protection of the conscience rights of health-care workers.

In a secular world without God, the sanctity of life is being overcome by the "culture of death," a "term [that] originated in moral theology ... [which] gained popularity after it was used by Pope John Paul II." [4]

Quoting John Paul II's Evangelium Vitae, "given in Rome, at Saint Peter's, on 25 March, the Solemnity of the Annunciation of the Lord, in the year 1995" [5]:

7. "God did not make death, and he does not delight in the death of the living. For he has created all things that they might exist ... God created man for incorruption, and made him in the image of his own eternity, but through the devil's envy death entered the world, and those who belong to his party experience it" (Wis 1:13-14; 2:23-24).

It seems like Satan's influence upon the world is increasing, along with all the sufferings led by diseases and natural disasters, leading up to the Apocalypse.  Here are some words on 2 June 2020 from Dr. Jeffrey Mirus, founder of Trinity Communications and CatholicCulture.org [6]:

... there is a great battle being waged for control of our eternal destiny, so that we must take our struggle against sin and error with full seriousness. There is absolutely nothing in [the Book of Revelation] to suggest any sort of easy salvation, let alone universal salvation.

[1] https://www.rnz.co.nz/news/political/426514/act-leader-seymour-rejects-bishops-euthanasia-claims, quoted without hyperlinks.

[2] Ibid.

[3] https://www.catholicculture.org/news/headlines/index.cfm?storyid=47980

[4] https://en.wikipedia.org/wiki/Culture_of_life, quoted without hyperlinks and references.

[5] http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html

[6] https://www.catholicculture.org/commentary/apocalypse-now-book-revelation-part-1/

Feast Of Saint Matthew, Apostle & Evangelist - 21 September

Inserted below is a painting by Michelangelo Merisi da Caravaggio, The Calling of Saint Matthew [1]:

The two selected paragraphs quoted below, from caravaggio.org  [2], provide not only a clear understanding of the subtleties of the painting but also edifyingly deep religious insights:

Caravaggio represented the event as a nearly silent, dramatic narrative. The sequence of actions before and after this moment can be easily and convincingly re-created. The tax-gatherer Levi (Saint Matthew's name before he became the apostle) was seated at a table with his four assistants, counting the day's proceeds, the group lighted from a source at the upper right of the painting. Christ, His eyes veiled, with His halo the only hint of divinity, enters with Saint Peter. A gesture of His right hand, all the more powerful and compelling because of its languor, summons Levi. Surprised by the intrusion and perhaps dazzled by the sudden light from the just-opened door, Levi draws back and gestures toward himself with his left hand as if to say, "Who, me?", his right hand remaining on the coin he had been counting before Christ's entrance.

The two figures on the left, derived from a 1545 Hans Holbein print representing gamblers unaware of the appearance of Death, are so concerned with counting the money that they do not even notice Christ's arrival; symbolically their inattention to Christ deprives them of the opportunity He offers for eternal life, and condemns them to death. The two boys in the center do respond, the younger one drawing back against Levi as if seeking his protection, the swaggering older one, who is armed, leaning forward a little menacingly. Saint Peter gestures firmly with his hand to calm his potential resistance. The dramatic point of the picture is that for this moment, no one does anything. Christ's appearance is so unexpected and His gesture so commanding as to suspend action for a shocked instant, before reaction can take place. In another second, Levi will rise up and follow Christ - in fact, Christ's feet are already turned as if to leave the room. The particular power of the picture is in this cessation of action. It utilizes the fundamentally static medium of painting to convey characteristic human indecision after a challenge or command and before reaction.

[1] https://caravaggio.org/the-calling-of-saint-mathew.jsp#prettyPhoto

[2] Ibid.

Quoting Saint Francis Of Assisi On The Commemoration Of The Imprinting Of The Holy Stigmata On The Body Of St. Francis - 17 September

To commemorate the imprinting of the Holy Stigmata on the body of Saint Francis of Assisi on September 17, a few selected quotes are copied below from the book Works Of The Seraphic Father St. Francis Of Assisi [1]:

From the section on Maxims Of The Holy Father St. Francis (pages 138-145):

I.  Man's greatest enemy is his body.  The body does not think over past evils to deplore them, nor does it look forward to future ones in order to fear them; its only care is to enjoy the present.  But what is still worse, it usurps all good, transfers it all to its own glory, and impudently arrogates to itself what is given to the soul.  It seizes for itself all the praise due to virtue, the esteem shown to fasts and vigils; it seeks even the reward due to tears, leaving nothing to the soul.

IV.  The blessed treasure of Poverty is so excellent and divine, that we are unworthy to possess it in our vile vessels.  By this virtue all earthly and transitory things are trampled under foot, all stumbling-blocks are removed from among us, and the human mind is most closely united to the Eternal Good.  This it is which causes the soul on earth to converse with the Angels in heaven.  This is which unites us to Christ on the Cross, which hides us with Christ in the tomb; by it we rise with Christ from the sepulchre, and accompany Him to heaven.  This is which, when guarded by true humility and charity, gives to souls who love it, even in this world, the gift of agility, by which they fly to the highest heavens.

V.  The Son of God descends from the bosom of the Father to the depths of our lowliness, that, as Our Lord and Master, He may teach us humility both by word and example.  It is therefore foolish to be puffed up with human favour, or to be proud of earthly honour.  For what is great before men, is abominable before God; and what a man is in the sight of God, that he is and no more.

VII.  A man has as much knowledge as he shows by his works, and no more; and a Religious is a good preacher only inasmuch as he acts upon his preaching, for a tree is known by its fruits.

XIV.  The price we pay for fame is the lessening of the secrets of the conscience.  It is far more hurtful and dangerous to abuse virtues than to be without them; neither is it a greater virtue to seek for good, than to preserve it when acquired.

XXI.  No one should take a foolish pride in what a sinner can do.  A sinner can fast, pray, weep, and macerate his body; this only he cannot do, remain faithful to God.  In this, therefore, we may glory, in returning to God all His glory, in serving Him faithfully, and in ascribing to Him whatever He gives us.

XXV.  The highest wisdom consists in doing good works, keeping a guard over oneself, and meditating on the judgments of God.

XXX.  To him who tastes God, all the sweetness of the world will be but bitterness.  Taste, therefore, and see how sweet the Lord is, and thou wilt never weary of enjoying Him.  It is quite otherwise with the love of the world, for bitterness is always hidden in it; the love of worldly things produces many fruits of sorrow; thus; if thou lovest wife, children, possessions, houses, or honours, when these die or perish they procure for thee as much sorrow as thou hast had affection and love for them.

[1] Saint Francis of Assisi. Works Of The Seraphic Father St. Francis Of Assisi. Pius X Press, 2017.

The Seven Sorrows Of The Blessed Virgin Mary - 15 September

A brief history on the Seven Sorrow of the Blessed Virgin Mary is quoted in part below from catholicsay.com and Wikipedia [1]:

Devotion to Our Lady of Sorrows is very ancient, and over time pious customs have been developed to enter into the heart of Mary that was pierced so “thoughts out of many hearts may be revealed” (Luke 2:35).

One such custom owes its origin to the Servite Order.... ["The Servite Order was founded in 1233 AD when a group of cloth merchants of Florence, Italy, left their city, families, and professions to retire to Monte Senario, a mountain outside the city, for a life of poverty and penance. These men are known as the Seven Holy Founders; they were canonized by Pope Leo XIII in 1888." [2]]  From the very beginning they sought to live a life dedicated to Our Lady of Sorrows.

Through their spirituality they developed what has been called the “Servite Rosary,” also known as the “Chaplet of the Seven Sorrows of Mary.” It recalls seven events in the life of Mary when she experienced great sorrow. They are as follows:

1.  The Prophecy of Simeon (Luke 2:34–35)
2.  The Flight into Egypt (Matthew 2:13)
3.  The Loss of the Child Jesus in the Temple of Jerusalem (Luke 2:43–45)
4.  The Meeting of Mary and Jesus on his Way to Calvary (traditional)
5.  Standing at the Foot of the Cross (John 19:25)
6.  Jesus Being Taken Down from the Cross (Matthew 27:57–59)
7.  The Burial of Jesus (John 19:40–42)

Saint Alphonsus Liguori wrote as essay on The Martyrdom of Mary Was Never Equaled.  The first paragraph is quoted below [3]:

To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? ... for great as the sea is thy destruction; who shall heal thee? (Lam. 2:13) No, the acuteness of the sufferings of Mary are not to be compared, even with those of all the Martyrs united. "The Martyrdom of Mary," says Saint Bernard, "was not caused by the executioner's sword, but proceeded from bitter sorrow of heart." In other Martyrs torments were inflicted on the body; but Mary's sorrow was in her heart and soul, verifying in her the prophecy of Simeon, Thy own soul a sword shall pierce. (Luke 2:35)

Copied below is the introduction to the Mass of The Seven Sorrows Of The Blessed Virgin Mary [4]:

What words can ever describe the unspeakable anguish that rent the sacred heart of Mary as she looked upon her Divine Son hanging on the cross!  Every wound in Jesus' body was also a wound in the heart of Mary: every fiber, every nerve throbbing in agony, every pang He suffered is re-echoed in her heart.  She endured by her compassion a share in all the anguish of His Passion.  Why did Mary suffer all this?  That she might be our Mother, the Mother of mankind.  She who brought forth her Divine Son without a pang suffered many a piercing pang when from the cross her dying Son commended her to the sinful sons of men.  It was a motherhood of sorrow that she suffered for our sins: for mine.

A hymn from The Divinum Officium Project  [5]:

God of mercy, let us run
Where yon fount of sorrows flows;
Pondering sweetly, one by one,
Jesu's wounds and Mary's woes.

Ah, those tears Our Lady shed,
Enough to drown a world of sin;
Tears that Jesu's sorrows fed,
Peace and pardon well may win!

His five wounds, a very home,
For our prayers and praises prove;
And Our Lady's woes become
Endless joys in heaven above.

Jesus, who for us did die,
All on thee our love we pour;
And in the Holy Trinity
Worship thee forevermore.
Amen.

[1] https://thecatacombs.org/thread/1263/sorrows-blessed-virgin-mary-september
[2] https://en.wikipedia.org/wiki/Servite_Order, quoted without hyperlinks and reference.
[3] https://catholicsay.com/a-short-guide-to-praying-the-chaplet-of-the-seven-sorrows-of-mary/
[4] The Roman Catholic Daily Missal 1962. (Missouri: Angelus Press, 2015), 1046.
[5] https://divinumofficium.com/cgi-bin/horas/officium.pl on September 15, Rubrics 1960, Laudes, quoted without emphasis; also seen at https://en.wikisource.org/wiki/Page:Catholic_Hymns_Formby.djvu/55

The Feast Of The Exaltation Of The Holy Cross - 14 September

Quoted from The Divinum Officium Project  for September 14 [1]:

O what a work of love was that when Life and death died together upon the Tree.

[1] https://divinumofficium.com/cgi-bin/horas/officium.pl, from Laudes, Rubrics 1960, under "Psalms, {antiphons from the Proper of Saints}"

Notable Feast Days In September - Updated

The following are selected notable feast days in September, two of which have already passed:

08 September - The Nativity Of The Blessed Virgin Mary

12 September - The Most Holy Name Of Mary

14 September - The Exaltation Of The Holy Cross

15 September - The Seven Sorrows Of The Blessed Virgin Mary

17 September - Commemoration Of The Imprinting Of The Holy Stigmata On The Body Of St. Francis

21 September - Feast of St. Matthew, Apostle and Evangelist

29 September - The Dedication Of St. Michael The Archangel

They are obtained from the Roman Catholic Daily Missal (1962).

The Feast Of The Most Holy Name Of Mary - 12 September

September 12 is the Feast of the Most Holy Name of Mary.

GabiAfterHours  uploaded on YouTube  a talk by a Norbertine priest, Frater Giovanni, on The Holy Name of Mary (September 12) : https://www.youtube.com/watch?v=TdVnP0R_LhY.
It is a worthwhile 6 minutes and 2 seconds.

(Frater Giovanni can also be seen on another YouTube  channel, True Faith TV : https://www.youtube.com/watch?v=hdK7TCRlCs0 in which he talked more about the Blessed Virgin Mary.)

The Blessed Virgin Mary's Birthday - 8 September

September 8 is the Nativity of the Blessed Virgin Mary.

"The Feast of the Nativity of the Blessed Virgin Mary, the day on which Christians East and West commemorate the birth of Mary, the Mother of God, was celebrated as early as the sixth century.... Saint Romanos the Melodist, an Eastern Christian who composed many of the hymns used in the Eastern Catholic and Eastern Orthodox liturgies, composed a hymn for the feast at that time. The Feast of the Nativity of the Blessed Virgin Mary spread to Rome in the seventh century, but it took a couple of more centuries before it was celebrated throughout the West." [1]

"The Nativity of Mary is celebrated nine months after the Solemnity of [H]er Immaculate Conception (Dec 8th)....What joy it must have been to Saints Joachim and Anne on the birth of their beloved daughter Mary... [Whose] maternal intercession will lead us to [H]er beloved Son." [2]

"The birth of Mary is ordained in particular toward her mission as Mother of the Savior. Her existence is indissolubly connected with that of Christ: it partakes of a unique plan of predestination and grace. God's mysterious plan regarding the incarnation of the Word embraces also the Virgin who is His Mother. In this way, the Birth of Mary is inserted at the very heart of the History of Salvation." [3]


[1] https://www.learnreligions.com/nativity-of-the-blessed-virgin-mary-542466, quoted without hyperlinks.
[2] http://lordcalls.com/mother-mary-prayers/the-nativity-of-the-blessed-virgin-mary
[3] https://www.ewtn.com/catholicism/saints/nativity-of-the-blessed-virgin-mary-821

Quoting Francis I On Ecology

The paragraphs below are excerpted from Vatican News [1]:

“[T]he health crisis that humanity is currently experiencing reminds us of our fragility. We understand to what extent we are linked to one another, part of a world we share, and that mistreating it can only have serious consequences, not only environmental, but also social and human.”

“[T]he issue of ecology is increasingly permeating the ways of thinking at all levels and is beginning to influence political and economic choices, even if much remains to be done and even if we are still witnessing too slow and even backward steps.”

“[W]hen nature is considered solely as an object of profit and interest - a vision that consolidates the will of the strongest - then harmony is broken and serious inequalities, injustices and suffering occur.” 

“[T]he same indifference, the same selfishness, the same greed, the same pride, the same claim to be the master and despot of the world that leads human beings, on the one hand, to destroy species and plunder natural resources, on the other, to exploit misery, to abuse the work of women and children, to overturn the laws of the family cell, to no longer respect the right to human life from conception to the natural end.” 

“While the conditions on the planet may appear catastrophic and certain situations seem even irreversible,[”] ...“we Christians do not lose hope, because we have our eyes turned to Jesus Christ.[”]

[1] https://www.vaticannews.va/en/pope/news/2020-09/pope-francis-conversion-of-humanity-necessary-to-heal-the-earth.html

Weekend Reading: Works Of The Seraphic Father St. Francis Of Assisi - Link To Free Download

The book by Saint Francis of Assisi, Works Of The Seraphic Father, can be downloaded by clicking on a hyperlink after a listing of the images in an article published by Novus Ordo Watch [1], [2].


[1] https://novusordowatch.org/saint-francis-assisi-prophecy-destroyer/
[2] The link is copied here: https://books.googleusercontent.com/books/content?req=AKW5Qad-rNoSI6XF5N2IjpmPp_gBHIzuse2kxP-bKemwHK1cksex7FazaYelmrGwX3oyrx7TEaE001YzOYwDqBxDyDNRcV4Wpnr3Hi7gzQPGSyGvuHbGIGg_u7VKhUr6lSHsEWhZepjxN3tZFE0JC2i579ee-8oiYLls_nsH5Jf7V238SNRnXaRIIR8OBkDyr5j4CjDQe4MZbj-1OJStPlKE3GpJDEQRy0MHhDb60UdgZZdaEBDgW_CuggZzE6cgBlWP6frtORCWFM9zJswuVOSeUjcZnT3z-g.  Scroll down past some blank pages to see the beginning.

Eloquent Words Of Bartholomew Of Constantinople - 1 September 2020

Bartholomew of Constantinople, writing eloquently about man and his destructive nature, is quoted in part below from Orthodox Observer News  in a publication dated 1 September 2020, the Day of Prayer for Creation [1]:

In using the power that stems from science and technology, what is revealed today is the ambivalence of man’s freedom. Science serves life; it contributes to progress, to confronting illnesses and many conditions that were hitherto considered “fateful”; it creates new positive perspectives for the future. However, at the same time, it provides man with all-powerful means, whose misuse can be turned destructive. We are experiencing the unfolding destruction of the natural environment, of biodiversity, of flora and fauna, of the pollution of aquatic resources and the atmosphere, the progressing collapse of climate balance, as well as other excesses of boundaries and measures in many dimensions of life. The Holy and Great Council of the Orthodox Church (Crete, 2016) rightly and splendidly decreed that “scientific knowledge does not mobilize the moral will of man, who knows the dangers but continues to act as if he did not know.” (Encyclical, § 11)

It is apparent that the protection of the common good, of the integrity of the natural environment, is the common responsibility of all inhabitants of the earth. The contemporary categorical imperative for humankind is that we live without destroying the environment. However, while on a personal level and on the level of many communities, groups, movements and organizations, there is a demonstration of great sensitivity and ecological responsibility, nations and economic agents are unable – in the name of geopolitical ambitions and the “autonomy of the economy” – to adopt the correct decisions for the protection of creation and instead cultivate the illusion that the pretended “global ecological destruction” is an ideological fabrication of ecological movements and that the natural environment has the power of renewing itself. Yet the crucial question remains: How much longer will nature endure the fruitless discussions and consultations, as well as any further delay in assuming decisive actions for its protection?

The fact that, during the period of the pandemic of the novel coronavirus Covid-19, with the mandatory restrictions of movement, the shutdown of factories, and the diminishment in industrial activity and production, we observed a reduction of pollution and encumbrance of the atmosphere, has proved the anthropogenic nature of the contemporary ecological crisis. It became once again clear that industry, the contemporary means of transportation, the automobile and the airplane, the non-negotiable priority of economic indicators and the like, negatively impact the environmental balance and that a change of direction toward an ecological economy constitutes an unwavering necessity. There is no genuine progress that is founded on the destruction of the natural environment. It is inconceivable that we adopt economic decisions without also taking into account their ecological consequences. Economic development cannot remain a nightmare for ecology. We are certain that there is an alternative way of economic structure and development besides the economism and the orientation of economic activity toward the maximization of profiteering. The future of humanity is not the homo œconomicus.

Homo œconomicus can be written as homo economicus.  "The term homo economicus, or economic man, is the portrayal of humans as agents who are consistently rational, narrowly self-interested, and who pursue their subjectively-defined ends  optimally." [2] [Emphasis  added.]

On the same day as the Day of Prayer for Creation, 1 September 2020, France24  published an article entitled Brazilian Amazon fires near level of 2019 crisis, quoted in part below [3]:

The number of fires in the Brazilian Amazon last month was the second-highest in a decade for August, nearing the crisis levels that unleashed a flood of international condemnation last year, official figures showed Tuesday.

Fires meanwhile tripled year-on-year in the Pantanal, the world's largest tropical wetlands... 

...

Under international pressure, Bolsonaro has deployed the army to the region to crack down on deforestation and fires, and decreed a ban on all agricultural burning. 

But environmentalists remain sharply critical of the far-right leader, a climate-change skeptic who has called to open protected Amazon lands to mining and agro-business.

...

Situated at the southern edge of the Amazon and stretching from Brazil into Paraguay and Bolivia, the Pantanal is known as one of the most biodiverse regions on Earth.

[1] https://www.goarch.org/-/patriarchal-encyclical-indiction
[2] https://en.wikipedia.org/wiki/Homo_economicus, quoted without reference, hyperlinks and original emphases.
[3] https://www.france24.com/en/20200901-brazilian-amazon-fires-near-level-of-2019-crisis