This site is dedicated to promoting and defending the Catholic Faith, in union with Christ and His Church and in union with the authentic Holy Father, the faithful successor of St. Peter.
Friday, June 10, 2005
Papal Masses on TV: Benedict XVI Wants a New Director
Joseph Ratzinger has always had serious reservations about Piero Marini, choreographer of John Paul II's masses. “La Civiltà Cattolica” explains how to coordinate the pontifical liturgies with the medium of television.
Gospel for Friday, 10th Week in Ordinary Time
From: Matthew 5:27-32
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples:) [27] "You have heard that it was said, `You shall not commit adultery.' [28] But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. [29] If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell. [30] And if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell.
[31] "It was also said, `Whoever divorces his wife, let him give her a certificate of divorce.' [32] But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery."
*****************
Commentary:
27-30. This refers to a sinful glance at any woman, be she married or not. Our Lord fills out the precepts of the Old Law, where only adultery and the coveting of one's neighbor's wife were considered sinful.
"Lustfully": feeling is one thing, consenting another. Consent presupposes that one realizes the evil of these actions (looking, imagining, having impure thoughts) and freely engages in them.
Prohibition of vices always implies a positive aspect--the contrary virtue. Holy purity, like every other virtue, is something eminently positive; it derives from the First Commandment and is also directed to it: "You shall love the Lord your God WITH ALL your heart, WITH ALL your soul, and WITH ALL your mind" (Matthew 22:37). "Purity is a consequence of the love that prompts us to commit to Christ our soul and body, our faculties and senses. It is not something negative; it is a joyful affirmation" ([St] J. Escriva, "Christ Is Passing By", 5). This virtue demands that we use all the resources available to us, to the point of heroism if necessary.
"Right eye", "right hand", refers to whatever we value most. Our Lord lays it on the line and it not exaggerating. He obviously does not mean that we should physically mutilate ourselves, but that we should fight hard without making any concessions, being ready to sacrifice anything which clearly could put us in the way of offending God. Jesus' graphic words particularly warn us about one of the most common occasions of sin, reminding us of how careful we need to be guarding our sight. King David, by indulging his curiosity, went on to commit adultery and crime. He later wept over his sins and led a holy life in the presence of God (cf. 2 Samuel 11 and 12).
"The eyes! Through them many iniquities enter the soul. So many experiences like David's!--If you guard your sight you will have assured the guard of your heart: ([St] J. Escriva, "The Way", 183).
Among the ascetical methods of protecting the virtue of holy purity are: frequent Confession and Communion; devotion to our Lady; a spirit of prayer and mortification; guarding of the senses; flight from occasions of sin; and striving to avoid idleness by always being engaged in doing useful things. There are two further means which are particularly relevant today: "Decorum and modesty are younger brothers of purity" ([St] J. Escriva, "The Way", 128). Decorum and modesty are a sign of good taste, of respect for others and of human and Christian dignity. To act in accord with this teaching of our Lord, the Christian has to row against the current in a paganized environment and bring his influence for good to bear on it.
"There is need for a crusade of manliness and purity to counteract and undo the savage work of those who think that man is a beast. And that crusade is a matter for you" ([St] J. Escriva, "The Way", 121).
31-32. The Law of Moses (Deuteronomy 24:1), which was laid down in ancient times, had tolerated divorce due to the hardness of heart of the early Hebrews. But it had not specified clearly the grounds on which divorce might be obtained. The rabbis worked out different sorts of interpretations, depending on which school they belonged to--solutions ranging from very lax to quite rigid. In all cases, only husband could repudiate wife, not vice-versa. A woman's inferior position was eased somewhat by the device of a written document whereby the husband freed the repudiated woman to marry again if she wished. Against these rabbinical interpretations, Jesus re-establishes the original indissolubility of marriage as God instituted it (Genesis 1:27; 2:24; cf. Matthew 19:4-6; Ephesians 1:31; 1 Corinthians 7:10).
[The RSVCE carries a note which reads: "unchastity": The Greek word used here appears to refer to marriages which were not legally marriages, because they were within the forbidden degrees of consanguinity (Leviticus 18:6-16) or contracted with a Gentile. The phrase "except on the ground of unchastity" does not occur in the parallel passage in Luke 16:18. See also Matthew 19:9 (Mark 10:11-12), and especially 1 Corinthians 7:10-11, which shows that the prohibition is unconditional.] The phrase, "except on the ground of unchastity", should not be taken as indicating an exception to the principle of absolute indissolubility of marriage which Jesus has just re-established. It is almost certain that the phrase refers to unions accepted as marriage among some pagan people, but prohibited as incestuous in the Mosaic Law (cf. Leviticus 18) and in rabbinical tradition. The reference, then, is to unions radically invalid because of some impediment. When persons in this position were converted to the True Faith, it was not that their union could be dissolved; it was declared that they had never in fact been joined in true marriage. Therefore, this phrase does not do against the indissolubility of marriage, but rather reaffirms it.
On the basis of Jesus' teaching and guided by the Holy Spirit, the Church has ruled that in the specially grave case of adultery it is permissible for a married couple to separate, but without the marriage bond being dissolved; therefore, neither party may contract a new marriage.
The indissolubility of marriage was unhesitatingly taught by the Church from the very beginning; she demanded practical and legal recognition of this doctrine, expounded with full authority by Jesus (Matthew 19:3-9; Mark 10:1-12; Luke 16:18) and by the Apostles (1 Corinthians 6:16; 7:10-11; 39; Romans 7:2-3; Ephesians 5:31f). Here, for example, are just a few texts from the Magisterium on this subject:
"Three blessings are ascribed to matrimony [...]. The third is the indissolubility of matrimony--indissoluble because it signifies the indivisible union of Christ with the Church. Although a separation from bed may be permitted by reason of marital infidelity, nevertheless it is not permitted to contract another matrimony since the bond of a marriage lawfully contracted is perpetual" (Council of Florence, "Pro Armeniis").
*****************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples:) [27] "You have heard that it was said, `You shall not commit adultery.' [28] But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. [29] If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell. [30] And if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell.
[31] "It was also said, `Whoever divorces his wife, let him give her a certificate of divorce.' [32] But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery."
*****************
Commentary:
27-30. This refers to a sinful glance at any woman, be she married or not. Our Lord fills out the precepts of the Old Law, where only adultery and the coveting of one's neighbor's wife were considered sinful.
"Lustfully": feeling is one thing, consenting another. Consent presupposes that one realizes the evil of these actions (looking, imagining, having impure thoughts) and freely engages in them.
Prohibition of vices always implies a positive aspect--the contrary virtue. Holy purity, like every other virtue, is something eminently positive; it derives from the First Commandment and is also directed to it: "You shall love the Lord your God WITH ALL your heart, WITH ALL your soul, and WITH ALL your mind" (Matthew 22:37). "Purity is a consequence of the love that prompts us to commit to Christ our soul and body, our faculties and senses. It is not something negative; it is a joyful affirmation" ([St] J. Escriva, "Christ Is Passing By", 5). This virtue demands that we use all the resources available to us, to the point of heroism if necessary.
"Right eye", "right hand", refers to whatever we value most. Our Lord lays it on the line and it not exaggerating. He obviously does not mean that we should physically mutilate ourselves, but that we should fight hard without making any concessions, being ready to sacrifice anything which clearly could put us in the way of offending God. Jesus' graphic words particularly warn us about one of the most common occasions of sin, reminding us of how careful we need to be guarding our sight. King David, by indulging his curiosity, went on to commit adultery and crime. He later wept over his sins and led a holy life in the presence of God (cf. 2 Samuel 11 and 12).
"The eyes! Through them many iniquities enter the soul. So many experiences like David's!--If you guard your sight you will have assured the guard of your heart: ([St] J. Escriva, "The Way", 183).
Among the ascetical methods of protecting the virtue of holy purity are: frequent Confession and Communion; devotion to our Lady; a spirit of prayer and mortification; guarding of the senses; flight from occasions of sin; and striving to avoid idleness by always being engaged in doing useful things. There are two further means which are particularly relevant today: "Decorum and modesty are younger brothers of purity" ([St] J. Escriva, "The Way", 128). Decorum and modesty are a sign of good taste, of respect for others and of human and Christian dignity. To act in accord with this teaching of our Lord, the Christian has to row against the current in a paganized environment and bring his influence for good to bear on it.
"There is need for a crusade of manliness and purity to counteract and undo the savage work of those who think that man is a beast. And that crusade is a matter for you" ([St] J. Escriva, "The Way", 121).
31-32. The Law of Moses (Deuteronomy 24:1), which was laid down in ancient times, had tolerated divorce due to the hardness of heart of the early Hebrews. But it had not specified clearly the grounds on which divorce might be obtained. The rabbis worked out different sorts of interpretations, depending on which school they belonged to--solutions ranging from very lax to quite rigid. In all cases, only husband could repudiate wife, not vice-versa. A woman's inferior position was eased somewhat by the device of a written document whereby the husband freed the repudiated woman to marry again if she wished. Against these rabbinical interpretations, Jesus re-establishes the original indissolubility of marriage as God instituted it (Genesis 1:27; 2:24; cf. Matthew 19:4-6; Ephesians 1:31; 1 Corinthians 7:10).
[The RSVCE carries a note which reads: "unchastity": The Greek word used here appears to refer to marriages which were not legally marriages, because they were within the forbidden degrees of consanguinity (Leviticus 18:6-16) or contracted with a Gentile. The phrase "except on the ground of unchastity" does not occur in the parallel passage in Luke 16:18. See also Matthew 19:9 (Mark 10:11-12), and especially 1 Corinthians 7:10-11, which shows that the prohibition is unconditional.] The phrase, "except on the ground of unchastity", should not be taken as indicating an exception to the principle of absolute indissolubility of marriage which Jesus has just re-established. It is almost certain that the phrase refers to unions accepted as marriage among some pagan people, but prohibited as incestuous in the Mosaic Law (cf. Leviticus 18) and in rabbinical tradition. The reference, then, is to unions radically invalid because of some impediment. When persons in this position were converted to the True Faith, it was not that their union could be dissolved; it was declared that they had never in fact been joined in true marriage. Therefore, this phrase does not do against the indissolubility of marriage, but rather reaffirms it.
On the basis of Jesus' teaching and guided by the Holy Spirit, the Church has ruled that in the specially grave case of adultery it is permissible for a married couple to separate, but without the marriage bond being dissolved; therefore, neither party may contract a new marriage.
The indissolubility of marriage was unhesitatingly taught by the Church from the very beginning; she demanded practical and legal recognition of this doctrine, expounded with full authority by Jesus (Matthew 19:3-9; Mark 10:1-12; Luke 16:18) and by the Apostles (1 Corinthians 6:16; 7:10-11; 39; Romans 7:2-3; Ephesians 5:31f). Here, for example, are just a few texts from the Magisterium on this subject:
"Three blessings are ascribed to matrimony [...]. The third is the indissolubility of matrimony--indissoluble because it signifies the indivisible union of Christ with the Church. Although a separation from bed may be permitted by reason of marital infidelity, nevertheless it is not permitted to contract another matrimony since the bond of a marriage lawfully contracted is perpetual" (Council of Florence, "Pro Armeniis").
*****************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Thursday, June 09, 2005
Gospel for Thurday, 10th Week in Ordinary Time
From: Matthew 5:20-26
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples,) [20] "For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the Kingdom of Heaven.
[21] "You have heard that it was said to the men of old, `You shall not kill; and whoever kills shall be liable to judgment.' [22] But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, `You fool!' shall be liable to the hell of fire. [23] So if you are offering your gift at the altar, and there remember that your brother has something against you, [24] leave your gift there before the altar and go; first to be reconciled to your brother, and then come and offer your gift. [25] Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; [26] truly, I say to you, you will never get out till you have paid the last penny.
***********************
Commentary:
20. "Righteousness": see the note on Matthew 5:6 (see below). This verse clarifies the meaning of the preceding verses. The scribes and Pharisees had distorted the spirit of the Law, putting the whole emphasis on its external, ritual observance. For them exact and hyper-detailed but external fulfillment of the precepts of the Law was a guarantee of a person's salvation: "If I fulfill this I am righteous, I am holy and God is duty bound to save me." For someone with this approach to sanctification it is really not God who saves: man saves himself through external works of the Law. That this approach is quite mistaken is obvious from what Christ says here; in effect what He is saying is: to enter the Kingdom of God the notion of righteousness or salvation developed by the scribes and Pharisees must be rejected. In other words, justification or sanctification is a grace from God; man's role is one of cooperating with that grace by being faithful to it. Elsewhere Jesus gives the same teaching in an even clearer way (cf. Luke 18:9-14, the parable of the Pharisee and the tax collector). It was also the origin of one of St. Paul's great battles with the "Judaizers" (see Galatians 3 and Romans 2-5).
21. Verses 21-26 gives us a concrete example of the way that Jesus Christ brought the Law of Moses to its fulfillment, by explaining the deeper meaning of the commandments of that Law.
22. By speaking in the first person ("but I say to you") Jesus shows that His authority is above that of Moses and the prophets; that is to say, He has divine authority. No mere man could claim such authority.
"Insults": practically all translations of this passage transcribe the original Aramaic word, "raca" (cf. RSV note below). It is not an easy word to translate. It means "foolish, stupid, crazy". The Jews used it to indicate utter contempt; often, instead of verbal abuse they would show their feelings by spitting on the ground.
"Fool" translates an ever stronger term of abuse than "raca"--implying that a person has lost all moral and religious sense, to the point of apostasy.
In this passage our Lord points to three faults which we commit against charity, moving from internal irritation to showing total contempt. St. Augustine comments that three degrees of faults and punishments are to be noted. The first is the fault of feeling angry; to this corresponds the punishment of "judgment". The second is that of passing an insulting remark, which merits the punishment of "the council". The third arises when anger quite blinds us: this is punished by "the hell of fire" (cf. "De Serm. Dom. in Monte", II, 9).
"The hell of fire": literally, "Gehenna of fire", meaning, in the Jewish language of the time, eternal punishment.
This shows the gravity of external sins against charity--gossip, backbiting, calumny, etc. However, we should remember that these sins stem from the heart; our Lord focuses our attention, first, on internal sins--resentment, hatred, etc.--to make us realize that that is where the root lies and that it is important to nip anger in the bud.
23-24. Here our Lord deals with certain Jewish practices of His time, and in doing so gives us perennial moral teaching of the highest order. Christians, of course, do not follow these Jewish ritual practices; to keep our Lord's commandment we have ways and means given us by Christ Himself. Specifically, in the New and definitive Covenant founded by Christ, being reconciled involves going to the Sacrament of Penance. In this Sacrament the faithful "obtain pardon from God's mercy for the offense committed against Him, and are, at the same time, reconciled with the Church which they have wounded by their sins" ("Lumen Gentium", 11).
In the New Testament, the greatest of all offerings is the Eucharist. Athough one has a duty to go to Mass on Sundays and Holy Days of Obligation, an essential condition before receiving Holy Communion is that one be in the state of grace.
It is not our Lord's intention here to give love of neighbor priority over love of God. There is an order of charity: "You shall love the Lord your God with all your heart, with all your soul and with all your strength. This is the great and first commandment" (Matthew 22:37-38). Love of one's neighbor, which is the second commandment in order of importance (cf. Matthew 22:39), derives its meaning from the first. Brotherhood without parenthood is inconceivable. An offense against charity is, above all, an offense against God.
[Note on Matthew 5:6 states:
6. The notion of righteousness (or justice) in Holy Scripture is an essentially religious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22 and 24). A righteous person is one who sincerely strives to do the Will of God, which is discovered in the commandments, in one's duties of state in life and through one's life of prayer. Thus, righteousness, in the language of the Bible, is the same as what nowadays is usually called "holiness" (1 John 2:29; 3:7-10; Revelations 22:11; Genesis 15:6; Deuteronomy 9:4).]
*************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples,) [20] "For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the Kingdom of Heaven.
[21] "You have heard that it was said to the men of old, `You shall not kill; and whoever kills shall be liable to judgment.' [22] But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, `You fool!' shall be liable to the hell of fire. [23] So if you are offering your gift at the altar, and there remember that your brother has something against you, [24] leave your gift there before the altar and go; first to be reconciled to your brother, and then come and offer your gift. [25] Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; [26] truly, I say to you, you will never get out till you have paid the last penny.
***********************
Commentary:
20. "Righteousness": see the note on Matthew 5:6 (see below). This verse clarifies the meaning of the preceding verses. The scribes and Pharisees had distorted the spirit of the Law, putting the whole emphasis on its external, ritual observance. For them exact and hyper-detailed but external fulfillment of the precepts of the Law was a guarantee of a person's salvation: "If I fulfill this I am righteous, I am holy and God is duty bound to save me." For someone with this approach to sanctification it is really not God who saves: man saves himself through external works of the Law. That this approach is quite mistaken is obvious from what Christ says here; in effect what He is saying is: to enter the Kingdom of God the notion of righteousness or salvation developed by the scribes and Pharisees must be rejected. In other words, justification or sanctification is a grace from God; man's role is one of cooperating with that grace by being faithful to it. Elsewhere Jesus gives the same teaching in an even clearer way (cf. Luke 18:9-14, the parable of the Pharisee and the tax collector). It was also the origin of one of St. Paul's great battles with the "Judaizers" (see Galatians 3 and Romans 2-5).
21. Verses 21-26 gives us a concrete example of the way that Jesus Christ brought the Law of Moses to its fulfillment, by explaining the deeper meaning of the commandments of that Law.
22. By speaking in the first person ("but I say to you") Jesus shows that His authority is above that of Moses and the prophets; that is to say, He has divine authority. No mere man could claim such authority.
"Insults": practically all translations of this passage transcribe the original Aramaic word, "raca" (cf. RSV note below). It is not an easy word to translate. It means "foolish, stupid, crazy". The Jews used it to indicate utter contempt; often, instead of verbal abuse they would show their feelings by spitting on the ground.
"Fool" translates an ever stronger term of abuse than "raca"--implying that a person has lost all moral and religious sense, to the point of apostasy.
In this passage our Lord points to three faults which we commit against charity, moving from internal irritation to showing total contempt. St. Augustine comments that three degrees of faults and punishments are to be noted. The first is the fault of feeling angry; to this corresponds the punishment of "judgment". The second is that of passing an insulting remark, which merits the punishment of "the council". The third arises when anger quite blinds us: this is punished by "the hell of fire" (cf. "De Serm. Dom. in Monte", II, 9).
"The hell of fire": literally, "Gehenna of fire", meaning, in the Jewish language of the time, eternal punishment.
This shows the gravity of external sins against charity--gossip, backbiting, calumny, etc. However, we should remember that these sins stem from the heart; our Lord focuses our attention, first, on internal sins--resentment, hatred, etc.--to make us realize that that is where the root lies and that it is important to nip anger in the bud.
23-24. Here our Lord deals with certain Jewish practices of His time, and in doing so gives us perennial moral teaching of the highest order. Christians, of course, do not follow these Jewish ritual practices; to keep our Lord's commandment we have ways and means given us by Christ Himself. Specifically, in the New and definitive Covenant founded by Christ, being reconciled involves going to the Sacrament of Penance. In this Sacrament the faithful "obtain pardon from God's mercy for the offense committed against Him, and are, at the same time, reconciled with the Church which they have wounded by their sins" ("Lumen Gentium", 11).
In the New Testament, the greatest of all offerings is the Eucharist. Athough one has a duty to go to Mass on Sundays and Holy Days of Obligation, an essential condition before receiving Holy Communion is that one be in the state of grace.
It is not our Lord's intention here to give love of neighbor priority over love of God. There is an order of charity: "You shall love the Lord your God with all your heart, with all your soul and with all your strength. This is the great and first commandment" (Matthew 22:37-38). Love of one's neighbor, which is the second commandment in order of importance (cf. Matthew 22:39), derives its meaning from the first. Brotherhood without parenthood is inconceivable. An offense against charity is, above all, an offense against God.
[Note on Matthew 5:6 states:
6. The notion of righteousness (or justice) in Holy Scripture is an essentially religious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22 and 24). A righteous person is one who sincerely strives to do the Will of God, which is discovered in the commandments, in one's duties of state in life and through one's life of prayer. Thus, righteousness, in the language of the Bible, is the same as what nowadays is usually called "holiness" (1 John 2:29; 3:7-10; Revelations 22:11; Genesis 15:6; Deuteronomy 9:4).]
*************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Wednesday, June 08, 2005
Gospel for Wednesday, 10th Week in Ordinary Time
From: Matthew 5:17-19
Jesus and His Teaching, the Fulfillment of the Law
(Jesus said to His disciples,) [17] "Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them. [18] For truly I say to you, till Heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. [19] Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the Kingdom of Heaven; but he who does them and teaches them shall be called great in the Kingdom of Heaven."
****************
Commentary:
17-19. In this passage Jesus stresses the perennial value of the Old Testament. It is the word of God; because it has a divine authority it deserves total respect. The Old Law enjoined precepts of a moral, legal and liturgical type. Its moral precepts still hold good in the New Testament because they are for the most part specific divine-positive promulgations of the natural law. However, our Lord gives them greater weight and meaning. But the legal and liturgical precepts of the Old Law were laid down by God for a specific stage in salvation history, that is, up to the coming of Christ; Christians are not obliged to observe them (cf. "Summa Theologiae", I-II, q. 108, a. 3 ad 3).
The law promulgated through Moses and explained by the prophets was God's gift to His people, a kind of anticipation of the definitive Law which the Christ or Messiah would lay down. Thus, as the Council of Trent defined, Jesus not only "was given to men as a redeemer in whom they are to trust, but also as a lawgiver whom they are to obey" ("De Iustificatione", can. 21).
*****************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus and His Teaching, the Fulfillment of the Law
(Jesus said to His disciples,) [17] "Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them. [18] For truly I say to you, till Heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. [19] Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the Kingdom of Heaven; but he who does them and teaches them shall be called great in the Kingdom of Heaven."
****************
Commentary:
17-19. In this passage Jesus stresses the perennial value of the Old Testament. It is the word of God; because it has a divine authority it deserves total respect. The Old Law enjoined precepts of a moral, legal and liturgical type. Its moral precepts still hold good in the New Testament because they are for the most part specific divine-positive promulgations of the natural law. However, our Lord gives them greater weight and meaning. But the legal and liturgical precepts of the Old Law were laid down by God for a specific stage in salvation history, that is, up to the coming of Christ; Christians are not obliged to observe them (cf. "Summa Theologiae", I-II, q. 108, a. 3 ad 3).
The law promulgated through Moses and explained by the prophets was God's gift to His people, a kind of anticipation of the definitive Law which the Christ or Messiah would lay down. Thus, as the Council of Trent defined, Jesus not only "was given to men as a redeemer in whom they are to trust, but also as a lawgiver whom they are to obey" ("De Iustificatione", can. 21).
*****************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Tuesday, June 07, 2005
The Vatican and Vaticanologists. A Very Special Kind of Journalism
How the Vatican presents itself and how its news is covered by observers and correspondents. Facts, analyses and insider observations on a profession that is unique in the world
by Sandro Magister
Pope Benedict: Marriage is Between a Man and a Woman "Admit No Alternatives"
VATICAN, June 6, 2005 (LifeSiteNews.com) - A letter from Pope Benedict XVI commits the Catholic Church to always proclaiming that marriage is between a man and a woman and that the Church can never admit alternatives.And Reuters reports:
Pope condemns gay marriages as 'anarchy'Should not everyone do likewise? A Vatican report is here.
Gospel for Tuesday, 10th Week in Ordinary Time
From: Matthew 5:13-16
Salt of the Earth and Light of the World
(Jesus said to the multitude:) [13] "You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men.
[14] "You are the light of the world. A city set on a hill cannot be hid. [15] Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. [16] Let your light so shine before men, that they may see your good works and give glory to your Father who is in Heaven."
********************
Commentary:
13-16. These verses are a calling to that apostolate which is part and parcel of being a Christian. Every Christian has to strive for personal sanctification, but he also has to seek the sanctification of others. Jesus teaches us this, using the very expressive simile of salt and light. Salt preserves food from corruption; it also brings out its flavor and makes it more pleasant; and it disappears into the food; the Christian should do the same among the people around him.
"You are salt, apostolic soul. `Bonum est sal': salt is a useful thing', we read in the holy Gospel; `si autem sal evanuerit': but if the salt loses its taste', it is good for nothing, neither for the land nor for the manure heap; it is thrown out as useless. You are salt, apostolic soul. But if you lose your taste..." ([St] J. Escriva, "The Way", 921).
Good works are the fruit of charity, which consists in loving others as God loves us (cf. John 15:12). "I see now", St. Therese of Lisieux writes, "that true charity consists in bearing with the faults of those about us, never being surprised at their weaknesses, but edified at the least sign of virtue. I see above all that charity must not remain hidden in the bottom of our hearts: `nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house.' It seems to me that this lamp is the symbol of charity; it must shine out not only to cheer those we love best but all in the house" ("The Autobiography of a Saint", Chapter 9).
Apostolate is one of the clearest expressions of charity. The Second Vatican Council emphasized the Christian's duty to be apostolic. Baptism and Confirmation confer this duty, which is also a right (cf. "Lumen Gentium", 33), so much so that, because the Christian is part of the mystical body, "a member who does not work at the growth of the body to the extent of his possibilities must be considered useless both to the Church and to himself" ("Apostolicam Actuositatem", 2). "Laymen have countless opportunities for exercising the apostolate of evangelization and sanctification. The very witness of a Christian life, and good works done in a supernatural spirit, are effective in drawing men to the faith and to God; and that is what the Lord has said: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in Heaven" ("Apostolicam Actuositatem", 6).
"The Church must be present to these groups [those who do not even believe in God] through those of its members who live among them or have been sent to them. All Christians by the example of their lives and witness of their word, wherever they live, have an obligation to manifest the new man which they put on in Baptism, and to reveal the power of the Holy Spirit by whom they were strengthened at Confirmation, so that others, seeing their good works, might glorify the Father and more perfectly perceive the true meaning of human life and the universal solidarity of mankind" ("Ad Gentes", 11; cf. 36).
************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Salt of the Earth and Light of the World
(Jesus said to the multitude:) [13] "You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men.
[14] "You are the light of the world. A city set on a hill cannot be hid. [15] Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. [16] Let your light so shine before men, that they may see your good works and give glory to your Father who is in Heaven."
********************
Commentary:
13-16. These verses are a calling to that apostolate which is part and parcel of being a Christian. Every Christian has to strive for personal sanctification, but he also has to seek the sanctification of others. Jesus teaches us this, using the very expressive simile of salt and light. Salt preserves food from corruption; it also brings out its flavor and makes it more pleasant; and it disappears into the food; the Christian should do the same among the people around him.
"You are salt, apostolic soul. `Bonum est sal': salt is a useful thing', we read in the holy Gospel; `si autem sal evanuerit': but if the salt loses its taste', it is good for nothing, neither for the land nor for the manure heap; it is thrown out as useless. You are salt, apostolic soul. But if you lose your taste..." ([St] J. Escriva, "The Way", 921).
Good works are the fruit of charity, which consists in loving others as God loves us (cf. John 15:12). "I see now", St. Therese of Lisieux writes, "that true charity consists in bearing with the faults of those about us, never being surprised at their weaknesses, but edified at the least sign of virtue. I see above all that charity must not remain hidden in the bottom of our hearts: `nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house.' It seems to me that this lamp is the symbol of charity; it must shine out not only to cheer those we love best but all in the house" ("The Autobiography of a Saint", Chapter 9).
Apostolate is one of the clearest expressions of charity. The Second Vatican Council emphasized the Christian's duty to be apostolic. Baptism and Confirmation confer this duty, which is also a right (cf. "Lumen Gentium", 33), so much so that, because the Christian is part of the mystical body, "a member who does not work at the growth of the body to the extent of his possibilities must be considered useless both to the Church and to himself" ("Apostolicam Actuositatem", 2). "Laymen have countless opportunities for exercising the apostolate of evangelization and sanctification. The very witness of a Christian life, and good works done in a supernatural spirit, are effective in drawing men to the faith and to God; and that is what the Lord has said: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in Heaven" ("Apostolicam Actuositatem", 6).
"The Church must be present to these groups [those who do not even believe in God] through those of its members who live among them or have been sent to them. All Christians by the example of their lives and witness of their word, wherever they live, have an obligation to manifest the new man which they put on in Baptism, and to reveal the power of the Holy Spirit by whom they were strengthened at Confirmation, so that others, seeing their good works, might glorify the Father and more perfectly perceive the true meaning of human life and the universal solidarity of mankind" ("Ad Gentes", 11; cf. 36).
************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Monday, June 06, 2005
Gospel for Monday, 10th Week in Ordinary Time
From: Matthew 5:1-12
The Beatitudes
[1] Seeing the crowds, He (Jesus) went up on the mountain, and when He sat down His disciples came to Him. [2] And He opened His mouth and taught them, saying: [3] "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. [4] Blessed are those who mourn, for they shall be comforted. [5] Blessed are the meek, for they shall inherit the earth. [6] Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. [7] Blessed are the merciful, for they shall obtain mercy. [8] Blessed are the pure of heart, for they shall see God. [9] Blessed are the peacemakers, for they shall be called children of God. [10] Blessed are those who are persecuted for righteousness' sake, for theirs is the Kingdom of Heaven. [11] Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on My account. [12] Rejoice and be glad, for your reward is great in Heaven, for so men persecute the prophets who were before you."
**************
Commentary:
1. The Discourse, or Sermon, on the Mount takes up three full chapters of St. Matthew's Gospel--Chapters 5-7. It is the first of the five great discourses of Jesus which appear in this Gospel and it contains a considerable amount of our Lord's teaching.
It is difficult to reduce this discourse to one single theme, but the various teachings it contains could be said to deal with these five points: 1) the attitude a person must have for entering the Kingdom of Heaven (the Beatitudes, the salt of the earth, the light of the world, Jesus and His teaching, the fullness of the Law); 2) uprightness of intention in religious practice (here the "Our Father" would be included); 3) trust in God's fatherly providence; 4) how God's children should behave towards one another (not judging one's neighbor, respect for holy things, the effectiveness of prayer, and the golden rule of charity); 5) the conditions for entering the Kingdom (the narrow gate, false prophets and building on rock).
"He taught them": this refers both to the disciples and to the multitude, as can be seen at the end of the Sermon (Matthew 7:28).
2. The Beatitudes (5:3-12) form, as it were, the gateway to the Sermon on the Mount. In order to understand the Beatitudes properly, we should bear in mind that they do not promise salvation only to the particular kinds of people listed here: they cover everyone whose religious dispositions and moral conduct meet the demands which Jesus lays down. In other words, the poor in spirit, the meek, those who mourn, those who hunger and thirst after righteousness, the merciful, the pure in heart, the peacemakers and those who suffer persecution in their search for holiness--these are not different people or kinds of people but different demands made on everyone who wants to be a disciple of Christ.
Similarly, salvation is not being promised to different groups in society but to everyone, no matter what his or her position in life, who strives to follow the spirit and to meet the demands contained in the Beatitudes.
All the Beatitudes have an eschatological meaning, that is, they promise us definitive salvation not in this world, but in the next. But the spirit of the Beatitudes does give us, in this life, peace in the midst of tribulation. The Beatitudes imply a completely new approach, quite at odds with the usual way man evaluates things: they rule out any kind of pharisaical religiosity, which regards earthly happiness as a blessing from God and a reward for good behavior, and unhappiness and misfortune as a form of punishment. In all ages the Beatitudes put spiritual goods on a much higher plane than material possessions. The healthy and the sick, the powerful and the weak, the rich and the poor--all are called, independently of their circumstances, to the deep happiness that is experienced by those who live up to the Beatitudes which Jesus teaches.
The Beatitudes do not, of course, contain the entire teaching of the Gospel, but they do contain, in embryo, the whole program of Christian perfection.
3. This text outlines the connection between poverty and the soul. This religious concept of poverty was deeply rooted in the Old Testament (cf., e.g., Zephaniah 2:3ff). It was more to do with a religious attitude of neediness and of humility towards God than with material poverty: that person is poor who has recourse to God without relying on his own merits and who trusts in God's mercy to be saved. This religious attitude of poverty is closely related to what is called "spiritual childhood". A Christian sees himself as a little child in the presence of God, a child who owns nothing: everything he has comes from God and belongs to God. Certainly, spiritual poverty, that is, Christian poverty, means one must be detached from material things and practice austerity in using them. God asks certain people--religious--to be legally detached from ownership and thereby bear witness to others of the transitoriness of earthly things.
4. "Those who mourn": here our Lord is saying that those are blessed who suffer from any kind of affliction--particularly those who are genuinely sorry for they sins, or are pained by the offenses which others offer God, and who bear their suffering with love and in a spirit of atonement.
"You are crying? Don't be ashamed of it. Yes, cry: men also cry like you, when they are alone and before God. Each night, says King David, I soak my bed with tears. With those tears, those burning manly tears, you can purify your past and supernaturalize your present life" ([St] J. Escriva, "The Way", 216).
The Spirit of God will console with peace and joy, even in this life, those who weep for their sins, and later will give them a share in the fullness of happiness and glory in Heaven: these are the blessed.
5. "The meek": those who patiently suffer unjust persecution; those who remain serene, humble and steadfast in adversity, and do not give way to resentment or discouragement. The virtue of meekness is very necessary in the Christian life. Usually irritableness, which is very common, stems from a lack of humility and interior peace.
"The earth": this is usually understood as meaning our Heavenly Fatherland.
6. The notion of righteousness (or justice) in Holy Scripture is an essentially religious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22 and 24). A righteous person is one who sincerely strives to do the Will of God, which is discovered in the commandments, in one's duties of state in life (social, professional and family responsibilities) and through one's life of prayer. Thus, righteousness, in the language of the Bible, is the same as what nowadays is usually called "holiness" (1 John 2:29; 3:7-10; Revelation 22:11; Genesis 15:6; Deuteronomy 9:4).
As St. Jerome comments ("Comm. on Matthew", 5, 6), in the fourth Beatitude our Lord is asking us not simply to have a vague desire for righteousness: we should hunger and thirst for it, that is, we should love and strive earnestly to seek what makes a man righteous in God's eyes. A person who genuinely wants to attain Christian holiness should love the means which the Church, the universal vehicle of salvation, offers all men and teaches them to use--frequent use of the Sacraments, an intimate relationship with God in prayer, a valiant effort to meet one's social, professional and family responsibilities.
7. Mercy is not a just a matter of giving alms to the poor but also of being understanding towards other people's defects, overlooking them, helping them cope with them and loving them despite whatever defects they may have. Being merciful also means rejoicing and suffering with other people.
8. Christ teaches us that the source of the quality of human acts lies in the heart, that is, in a man's soul, in the depths of his spirit. "When we speak of a person's heart, we refer not just to his sentiments, but to the whole person in his loving dealings with others. In order to help us understand divine things, Scripture uses the _expression `heart' in its full human meaning, as the summary and source, expression and ultimate basis, of one's thoughts, words and actions. A man is worth what his heart is worth" ([St] J. Escriva, "Christ Is Passing By", 164).
Cleanness of heart is a gift of God, which expresses itself in a capacity to love, in having an upright and pure attitude to everything noble. As St. Paul says, "whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things" (Philippians 4:8). Helped by God's grace, a Christian should constantly strive to cleanse his heart and acquire this purity, whose reward is the vision of God.
9. The translation "peacemakers" well convey the active meaning of the original text--those who foster peace, in themselves and in others and, as a basis for that, try to be reconciled and to reconcile others with God. Being at peace with God is the cause and effect of every kind of peace. Any peace on earth not based on this divine peace would be vain and misleading.
"They shall be called sons of God": this is an Hebraicism often found in Sacred Scripture; it is the same as saying "they will be sons of God". St. John's first letter (3:1) provides a correct exegesis of this Beatitude: "See what love the Father has given us, that we should be called children of God; and so we are".
10. What this Beatitude means, then, is: blessed are those who are persecuted because they are holy, or because they are striving to be holy, for theirs is the Kingdom of Heaven.
Thus, blessed is he who suffers persecution for being true to Jesus Christ and who does so not only patiently but joyfully. Circumstances arise in a Christian's life that call for heroism--where no compromise is admissible: either one stays true to Jesus Christ whatever the cost in terms of reputation, life or possessions, or one denies Him. St. Bernard ("Sermon on the Feast of All Saints") says that the eighth Beatitude is as it were the prerogative of Christian martyrs. Every Christian who is faithful to Jesus' teaching is in fact a "martyr" (a witness) who reflects or acts according with this Beatitude, even if he does not undergo physical death.
11-12. The Beatitudes are the conditions Jesus lays down for entering the Kingdom of Heaven. This verse, in a way summing up the preceding ones, is an invitation to everyone to put this teaching into practice. The Christian life, then, is no easy matter, but it is worthwhile, given the reward that Jesus promises.
**********************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Beatitudes
[1] Seeing the crowds, He (Jesus) went up on the mountain, and when He sat down His disciples came to Him. [2] And He opened His mouth and taught them, saying: [3] "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. [4] Blessed are those who mourn, for they shall be comforted. [5] Blessed are the meek, for they shall inherit the earth. [6] Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. [7] Blessed are the merciful, for they shall obtain mercy. [8] Blessed are the pure of heart, for they shall see God. [9] Blessed are the peacemakers, for they shall be called children of God. [10] Blessed are those who are persecuted for righteousness' sake, for theirs is the Kingdom of Heaven. [11] Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on My account. [12] Rejoice and be glad, for your reward is great in Heaven, for so men persecute the prophets who were before you."
**************
Commentary:
1. The Discourse, or Sermon, on the Mount takes up three full chapters of St. Matthew's Gospel--Chapters 5-7. It is the first of the five great discourses of Jesus which appear in this Gospel and it contains a considerable amount of our Lord's teaching.
It is difficult to reduce this discourse to one single theme, but the various teachings it contains could be said to deal with these five points: 1) the attitude a person must have for entering the Kingdom of Heaven (the Beatitudes, the salt of the earth, the light of the world, Jesus and His teaching, the fullness of the Law); 2) uprightness of intention in religious practice (here the "Our Father" would be included); 3) trust in God's fatherly providence; 4) how God's children should behave towards one another (not judging one's neighbor, respect for holy things, the effectiveness of prayer, and the golden rule of charity); 5) the conditions for entering the Kingdom (the narrow gate, false prophets and building on rock).
"He taught them": this refers both to the disciples and to the multitude, as can be seen at the end of the Sermon (Matthew 7:28).
2. The Beatitudes (5:3-12) form, as it were, the gateway to the Sermon on the Mount. In order to understand the Beatitudes properly, we should bear in mind that they do not promise salvation only to the particular kinds of people listed here: they cover everyone whose religious dispositions and moral conduct meet the demands which Jesus lays down. In other words, the poor in spirit, the meek, those who mourn, those who hunger and thirst after righteousness, the merciful, the pure in heart, the peacemakers and those who suffer persecution in their search for holiness--these are not different people or kinds of people but different demands made on everyone who wants to be a disciple of Christ.
Similarly, salvation is not being promised to different groups in society but to everyone, no matter what his or her position in life, who strives to follow the spirit and to meet the demands contained in the Beatitudes.
All the Beatitudes have an eschatological meaning, that is, they promise us definitive salvation not in this world, but in the next. But the spirit of the Beatitudes does give us, in this life, peace in the midst of tribulation. The Beatitudes imply a completely new approach, quite at odds with the usual way man evaluates things: they rule out any kind of pharisaical religiosity, which regards earthly happiness as a blessing from God and a reward for good behavior, and unhappiness and misfortune as a form of punishment. In all ages the Beatitudes put spiritual goods on a much higher plane than material possessions. The healthy and the sick, the powerful and the weak, the rich and the poor--all are called, independently of their circumstances, to the deep happiness that is experienced by those who live up to the Beatitudes which Jesus teaches.
The Beatitudes do not, of course, contain the entire teaching of the Gospel, but they do contain, in embryo, the whole program of Christian perfection.
3. This text outlines the connection between poverty and the soul. This religious concept of poverty was deeply rooted in the Old Testament (cf., e.g., Zephaniah 2:3ff). It was more to do with a religious attitude of neediness and of humility towards God than with material poverty: that person is poor who has recourse to God without relying on his own merits and who trusts in God's mercy to be saved. This religious attitude of poverty is closely related to what is called "spiritual childhood". A Christian sees himself as a little child in the presence of God, a child who owns nothing: everything he has comes from God and belongs to God. Certainly, spiritual poverty, that is, Christian poverty, means one must be detached from material things and practice austerity in using them. God asks certain people--religious--to be legally detached from ownership and thereby bear witness to others of the transitoriness of earthly things.
4. "Those who mourn": here our Lord is saying that those are blessed who suffer from any kind of affliction--particularly those who are genuinely sorry for they sins, or are pained by the offenses which others offer God, and who bear their suffering with love and in a spirit of atonement.
"You are crying? Don't be ashamed of it. Yes, cry: men also cry like you, when they are alone and before God. Each night, says King David, I soak my bed with tears. With those tears, those burning manly tears, you can purify your past and supernaturalize your present life" ([St] J. Escriva, "The Way", 216).
The Spirit of God will console with peace and joy, even in this life, those who weep for their sins, and later will give them a share in the fullness of happiness and glory in Heaven: these are the blessed.
5. "The meek": those who patiently suffer unjust persecution; those who remain serene, humble and steadfast in adversity, and do not give way to resentment or discouragement. The virtue of meekness is very necessary in the Christian life. Usually irritableness, which is very common, stems from a lack of humility and interior peace.
"The earth": this is usually understood as meaning our Heavenly Fatherland.
6. The notion of righteousness (or justice) in Holy Scripture is an essentially religious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22 and 24). A righteous person is one who sincerely strives to do the Will of God, which is discovered in the commandments, in one's duties of state in life (social, professional and family responsibilities) and through one's life of prayer. Thus, righteousness, in the language of the Bible, is the same as what nowadays is usually called "holiness" (1 John 2:29; 3:7-10; Revelation 22:11; Genesis 15:6; Deuteronomy 9:4).
As St. Jerome comments ("Comm. on Matthew", 5, 6), in the fourth Beatitude our Lord is asking us not simply to have a vague desire for righteousness: we should hunger and thirst for it, that is, we should love and strive earnestly to seek what makes a man righteous in God's eyes. A person who genuinely wants to attain Christian holiness should love the means which the Church, the universal vehicle of salvation, offers all men and teaches them to use--frequent use of the Sacraments, an intimate relationship with God in prayer, a valiant effort to meet one's social, professional and family responsibilities.
7. Mercy is not a just a matter of giving alms to the poor but also of being understanding towards other people's defects, overlooking them, helping them cope with them and loving them despite whatever defects they may have. Being merciful also means rejoicing and suffering with other people.
8. Christ teaches us that the source of the quality of human acts lies in the heart, that is, in a man's soul, in the depths of his spirit. "When we speak of a person's heart, we refer not just to his sentiments, but to the whole person in his loving dealings with others. In order to help us understand divine things, Scripture uses the _expression `heart' in its full human meaning, as the summary and source, expression and ultimate basis, of one's thoughts, words and actions. A man is worth what his heart is worth" ([St] J. Escriva, "Christ Is Passing By", 164).
Cleanness of heart is a gift of God, which expresses itself in a capacity to love, in having an upright and pure attitude to everything noble. As St. Paul says, "whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things" (Philippians 4:8). Helped by God's grace, a Christian should constantly strive to cleanse his heart and acquire this purity, whose reward is the vision of God.
9. The translation "peacemakers" well convey the active meaning of the original text--those who foster peace, in themselves and in others and, as a basis for that, try to be reconciled and to reconcile others with God. Being at peace with God is the cause and effect of every kind of peace. Any peace on earth not based on this divine peace would be vain and misleading.
"They shall be called sons of God": this is an Hebraicism often found in Sacred Scripture; it is the same as saying "they will be sons of God". St. John's first letter (3:1) provides a correct exegesis of this Beatitude: "See what love the Father has given us, that we should be called children of God; and so we are".
10. What this Beatitude means, then, is: blessed are those who are persecuted because they are holy, or because they are striving to be holy, for theirs is the Kingdom of Heaven.
Thus, blessed is he who suffers persecution for being true to Jesus Christ and who does so not only patiently but joyfully. Circumstances arise in a Christian's life that call for heroism--where no compromise is admissible: either one stays true to Jesus Christ whatever the cost in terms of reputation, life or possessions, or one denies Him. St. Bernard ("Sermon on the Feast of All Saints") says that the eighth Beatitude is as it were the prerogative of Christian martyrs. Every Christian who is faithful to Jesus' teaching is in fact a "martyr" (a witness) who reflects or acts according with this Beatitude, even if he does not undergo physical death.
11-12. The Beatitudes are the conditions Jesus lays down for entering the Kingdom of Heaven. This verse, in a way summing up the preceding ones, is an invitation to everyone to put this teaching into practice. The Christian life, then, is no easy matter, but it is worthwhile, given the reward that Jesus promises.
**********************
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.
Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.