From: Luke 16:19-31
Lazarus and the Rich Man
(Jesus told them this parable:) [19] "There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate lay a poor man named Lazarus, full of sores, [21] who desired to be fed with what fell from the rich man's table; moreover the dogs came and licked his sores. [22] The poor man died and was carried by the angels to Abraham's bosom. The rich man also died and was buried; [23] and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. [24] And he called out, `Father Abraham, have mercy upon me, and send Lazarus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.' [25] But Abraham said, `Son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things, but now he is comforted here, and you are in anguish. [26] And besides in all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.' [27] And he said, `Then I beg you, father, to send him to my father's house, [28] for I have five brothers, so that he may warn them, lest they also come into this place of torment.' [29] But Abraham said, `They have Moses and the prophets; let them hear them.' [30] And he said, `No, father Abraham; but if some one goes to them from the dead, they will repent.' [31] He said to him, `If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.'"
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Commentary:
19-31. This parable disposes of two errors--that of those who denied the survival of the soul after death and, therefore, retribution in the next life; and that of those who interpreted material prosperity in this life as a reward for moral rectitude, and adversity as punishment. This parable shows that, immediately after death, the soul is judged by God for all its acts--the "particular judgment"--and is rewarded or punished; and that divine revelation is by itself sufficient for men to be able to believe in the next life.
In another area, the parable teaches the innate dignity of every human person, independently of his social, financial, cultural or religious position. And respect for this dignity implies that we must help those who are experiencing any material or spiritual need: "Wishing to come down to topics that are practical and of some urgency, the Council lays stress on respect for the human person: everyone should look upon his neighbor (without any exception) as another self, bearing in mind above all his life and the means necessary for living it in a dignified way lest he follow the example of the rich man who ignored Lazarus, the poor man" (Vatican II, "Gaudium Et Spes", 27).
Another practical consequence of respect for others is proper distribution of material resources and protection of human life, even unborn life, as Paul VI pleaded with the General Assembly of the United Nations: "Respect for life, even with regard to the great problem of the birth rate, must find here in your assembly its highest affirmation and its most reasoned defense. You must strive to multiply bread so that it suffices for the tables of mankind, and not rather favor an artificial control of birth, which would be irrational, in order to diminish the number of guests at the banquet of life" ("Address to the UN", 4 October 1965).
21. Apparently this reference to the dogs implies not that they alleviated Lazarus' sufferings but increased them, in contrast with the rich man's pleasure: to the Jews dogs were unclean and therefore were not generally used as domestic animals.
22-26. Earthly possession, as also suffering, are ephemeral things: death marks their end, and also the end of our testing-time, our capacity to sin or to merit reward for doing good; and immediately after death we begin to enjoy our reward or to suffer punishment, as the case may be. The Magisterium of the Church has defined that the souls of all who die in the grace of God enter Heaven, immediately after death or after first undergoing a purging, if that is necessary. "We believe in eternal life. We believe that the souls of all those who die in the grace of Christ-whether they must still make expiation in the fire of Purgatory, or whether from the moment they leave their bodies they are received by Jesus into Paradise like the Good Thief--go to form that people of God which succeeds death, death which will be totally destroyed on the day of the resurrection when these souls are reunited with their bodies" (Paul VI, "Creed of the People of God", 28).
The _expression of "Abraham's bosom" refers to the place or state "into which the souls of the just, before the coming of Christ the Lord were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Savior, Christ the Lord descended into hell" ("St. Pius V Catechism", I, 6, 3).
22. "Both the rich man and the beggar died and were carried before Abraham, and there judgment was rendered on their conduct. And the Scripture tells us that Lazarus found consolation, but that the rich man found torment. Was the rich man condemned because he had riches, because he abounded in earthly possessions, because he `dressed in purple and linen and feasted sumptuously every day'? No, I would say that it was not for this reason. The rich man was condemned because he did not pay attention to the other man, because he failed to take notice of Lazarus, the person who sat at his door and who longed to eat the scraps from his table. Nowhere does Christ condemn the mere possession of earthly goods as such. Instead, He pronounces very harsh words against those who use their possessions in a selfish way, without paying attention to the needs of others[...]."
The parable of the rich man and Lazarus must always be present in our memory; it must form our conscience. Christ demands openness to our brothers and sisters in need--openness from the rich, the affluent, the economically advantaged; openness to the poor, the underdeveloped and the disadvantaged. Christ demands an openness that is more than benign attention, more than token actions or half-hearted efforts that leave the poor as destitute as before or even more so [...].
"We cannot stand idly by, enjoying our riches and freedom, if, in any place, the Lazarus of the Twentieth Century stands at our doors. In the light of the parable of Christ, riches and freedom mean a special responsibility. Riches and freedom create a special obligation. And so, in the name of the solidarity that binds us all together in a common humanity, I again proclaim the dignity of every human person: the rich man and Lazarus are both human beings, both of them equally created in the image and likeness of God, both of them equally redeemed by Christ, at a great price of the `precious blood of Christ' (1 Peter 1:19)" ([Pope] John Paul II, "Homily in Yankee Stadium", 2 October 1979).
24-31. The dialogue between the rich man and Abraham is a dramatization aimed at helping people remember the message of the parable: strictly speaking, there is no room in Hell for feelings of compassion toward one's neighbor: in Hell hatred presides. "When Abraham said to the rich man `between us and you a great chasm has been fixed...' he showed that after death and resurrection there will be no scope for any kind of penance. The impious will not repent and enter the Kingdom, nor will the just sin and go down into Hell. This is the unbridgeable abyss" (Aphraates, "Demonstratio", 20; "De Sustentatione Egenorum", 12). This helps us to understand what St. John Chrysostom says: "I ask you and I beseech you and, falling at your feet, I beg you: as long as we enjoy the brief respite of life, let us repent, let us be converted, let us become better, so that we will not have to lament uselessly like that rich man when we die and tears can do us no good. For even if you have a father or a son or a friend or anyone else who have influence with God, no one will be able to set you free, for your own deeds condemn you" ("Hom. on 1 Cor.").
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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.
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Saturday, September 26, 2009
2nd Reading, 26th Sunday in Ordinary Time
From: James 5:1-6
A Warning for the Rich
[1] Come now, you rich, weep and howl for the miseries that are coming upon you. [2] Your riches have rotted and your garments are moth-eaten. [3] Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasures for the last days. [4] Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out and the cries of the harvesters have reached the ears of the Lord of hosts. [5] You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. [6] You have condemned, you have killed the righteous man; he does not resist you.
________________
Commentary:
1-6. With exceptional severity and energy the sacred writer again (cf. 2:5-7) criticizes the sins of the well-to-do. In tones reminiscent of the Prophets (cf., e.g., Is 3:13-26; Amos 6:1ff; Mic 2:1ff), he reproves their pride, vanity and greed (vv. 2-3) and their pleasure-seeking (v. 5), warning them that the judgment of God is near at hand (vv. 3, 5). The opening exhortation--"weep and howl"--is a very forceful call to repentance.
The Church has constantly taught that we have a duty to do away with unjust inequalities among men, which are frequently denounced in Scripture. The Second Vatican Council made an urgent call for a more just, fraternal society, a call for solidarity: "To fulfill the requirements of justice and equity, every effort must be made to put an end as soon as possible to the immense economic inequalities which exist in the world and increase from day to day, linked with individual and social discrimination, provided, of course, that the rights of individuals and the character of each people are not disturbed" ("Gaudium Et Spes", 66).
People who are well-to-do should use their resources in the service of others. In this connection, the Church teaches that "they have a moral obligation not to keep capital unproductive and in making investments to think first of the common good. [...] The right to private property is inconceivable without responsibilities to the common good. It is subordinated to the higher principle which states that goods are meant for all" (SCDF, "Libertatis Conscientia", 87).
2-3. Greed, an inordinate desire for material things, is one of the seven deadly sins. An avaricious person offends against justice and charity and becomes insensitive to the needs of his neighbor, so keen is he on his self-aggrandizement. "If you are inclined to avarice," say St Francis de Sales, "think of its folly: it makes us slaves to that which was intended to serve us. Remember how we must leave everything when we die; perhaps those who get our wealth then will only squander it, and even to their ruin" ("Introduction to the Devout Life", 4, 10).
Our Lord also speaks about the moth and the rust which consume earthly treasures, and tells us that the true treasure is good works and upright actions, which will earn us an everlasting reward from God in heaven (cf. Mt 6:19-21).
"You have laid up treasure for the last days": a reference to the Day of Judgment, as in v. 5: "you have fattened your hearts in a day of slaughter" (cf. e.g., Is 34:6; Jer 12:3; 25:34). It can also be translated as "you have laid up treasure in the last days", which would be a reference to the present time, which (ever since the coming of the Messiah) is seen as in fact the last days, the beginning of the eschatological era. The two renderings are compatible because they both have reference to the Judgment.
4. Cheating workers of their earnings was already condemned in the Old Testament (cf., e.g., Lev 19:13; Deut 24:14-15; Mal 3:5). It is one of the sins which "cries out to heaven" for immediate, exemplary punishment; the same applies to murder (cf. Gen 4:10), sodomy (Gen 18:20-21) and oppression of widows and orphans (Ex 22:22-24).
The Church has often reminded the faithful about the duty to pay fair wages: "remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level to correspond to the role and the productivity of each, the relevant economic factors in his employment, and the common good" (Vatican II, "Gaudium Et Spes", 67).
"The Lord of hosts": a common Old Testament description of God, manifesting his omnipotence, as Creator and Lord of the whole universe; it is used to acclaim God in the Sanctus of the Mass: "Lord God of power and might" ("Dominus Deus Sabaoth").
5. This description of the lifestyle of these rich people (vv. 2, 3, 5) recalls the parable of the rich man and Lazarus (cf. Lk 16: 19ff). Those who live in this way do well to listen to the Master's warning: "Take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a snare" (Lk 21:34).
Against the hedonism condemned by the sacred writer, Christians should be conscious of the duty to promote a just society: "Christians engaged actively in modern economic and social progress and in the struggle for justice and charity must be convinced that they have much to contribute to the prosperity of mankind and to world peace. Let them, as individuals and as group members, give a shining example to others. Endowed with the skill and experience so absolutely necessary for them, let them preserve a proper sense of values in their earthly activity in loyalty to Christ and his Gospel, in order that their lives, individual as well as social, may be inspired by the spirit of the Beatitudes, and in particular by the spirit of poverty.
"Anyone who in obedience to Christ seeks first the kingdom of God will derive from it a stronger and purer love for helping all his brethren and for accomplishing the task of justice under the inspiration of charity" ("Gaudium Et Spes", 72).
6. "The righteous man": according to St Bede (cf. "Super Iac. Expositio, ad loc."), this refers to our Lord, who is just "par excellence" and is described as such in other passages of Scripture (cf., e.g., Acts 3:14; 7:52). This interpretation is quite appropriate, given the fact that in the needy we should see Jesus Christ himself (cf. Mt 25:31-45); they often suffer at the hands of those who refuse to recognize even their most elementary rights: "The bread of the needy is the life of the poor, whoever deprives them of it is a man of blood. To take away a neighbor's living is to murder him; to deprive an employee of his wages is to shed blood" (Sir 34:21-22).
"Every man has the right to possess a sufficient amount of the earth's goods for himself and his family. This has been the opinion of the Fathers and Doctors of the Church, who taught that men are bound to come to the aid of the poor and to do so not merely out of their superfluous goods [...] Faced with a world today where so many people are suffering from want, the Council asks individuals and governments to remember the saying of the Fathers: 'Feed the man dying of hunger, because if you do not feed him you are killing him!' and it urges them according to their ability to share and dispose of their goods to help others, above all by giving them aid which will enable them to help and develop them selves' ("Gaudium Et Spes", 69).
___________________________
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.
A Warning for the Rich
[1] Come now, you rich, weep and howl for the miseries that are coming upon you. [2] Your riches have rotted and your garments are moth-eaten. [3] Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasures for the last days. [4] Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out and the cries of the harvesters have reached the ears of the Lord of hosts. [5] You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. [6] You have condemned, you have killed the righteous man; he does not resist you.
________________
Commentary:
1-6. With exceptional severity and energy the sacred writer again (cf. 2:5-7) criticizes the sins of the well-to-do. In tones reminiscent of the Prophets (cf., e.g., Is 3:13-26; Amos 6:1ff; Mic 2:1ff), he reproves their pride, vanity and greed (vv. 2-3) and their pleasure-seeking (v. 5), warning them that the judgment of God is near at hand (vv. 3, 5). The opening exhortation--"weep and howl"--is a very forceful call to repentance.
The Church has constantly taught that we have a duty to do away with unjust inequalities among men, which are frequently denounced in Scripture. The Second Vatican Council made an urgent call for a more just, fraternal society, a call for solidarity: "To fulfill the requirements of justice and equity, every effort must be made to put an end as soon as possible to the immense economic inequalities which exist in the world and increase from day to day, linked with individual and social discrimination, provided, of course, that the rights of individuals and the character of each people are not disturbed" ("Gaudium Et Spes", 66).
People who are well-to-do should use their resources in the service of others. In this connection, the Church teaches that "they have a moral obligation not to keep capital unproductive and in making investments to think first of the common good. [...] The right to private property is inconceivable without responsibilities to the common good. It is subordinated to the higher principle which states that goods are meant for all" (SCDF, "Libertatis Conscientia", 87).
2-3. Greed, an inordinate desire for material things, is one of the seven deadly sins. An avaricious person offends against justice and charity and becomes insensitive to the needs of his neighbor, so keen is he on his self-aggrandizement. "If you are inclined to avarice," say St Francis de Sales, "think of its folly: it makes us slaves to that which was intended to serve us. Remember how we must leave everything when we die; perhaps those who get our wealth then will only squander it, and even to their ruin" ("Introduction to the Devout Life", 4, 10).
Our Lord also speaks about the moth and the rust which consume earthly treasures, and tells us that the true treasure is good works and upright actions, which will earn us an everlasting reward from God in heaven (cf. Mt 6:19-21).
"You have laid up treasure for the last days": a reference to the Day of Judgment, as in v. 5: "you have fattened your hearts in a day of slaughter" (cf. e.g., Is 34:6; Jer 12:3; 25:34). It can also be translated as "you have laid up treasure in the last days", which would be a reference to the present time, which (ever since the coming of the Messiah) is seen as in fact the last days, the beginning of the eschatological era. The two renderings are compatible because they both have reference to the Judgment.
4. Cheating workers of their earnings was already condemned in the Old Testament (cf., e.g., Lev 19:13; Deut 24:14-15; Mal 3:5). It is one of the sins which "cries out to heaven" for immediate, exemplary punishment; the same applies to murder (cf. Gen 4:10), sodomy (Gen 18:20-21) and oppression of widows and orphans (Ex 22:22-24).
The Church has often reminded the faithful about the duty to pay fair wages: "remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level to correspond to the role and the productivity of each, the relevant economic factors in his employment, and the common good" (Vatican II, "Gaudium Et Spes", 67).
"The Lord of hosts": a common Old Testament description of God, manifesting his omnipotence, as Creator and Lord of the whole universe; it is used to acclaim God in the Sanctus of the Mass: "Lord God of power and might" ("Dominus Deus Sabaoth").
5. This description of the lifestyle of these rich people (vv. 2, 3, 5) recalls the parable of the rich man and Lazarus (cf. Lk 16: 19ff). Those who live in this way do well to listen to the Master's warning: "Take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a snare" (Lk 21:34).
Against the hedonism condemned by the sacred writer, Christians should be conscious of the duty to promote a just society: "Christians engaged actively in modern economic and social progress and in the struggle for justice and charity must be convinced that they have much to contribute to the prosperity of mankind and to world peace. Let them, as individuals and as group members, give a shining example to others. Endowed with the skill and experience so absolutely necessary for them, let them preserve a proper sense of values in their earthly activity in loyalty to Christ and his Gospel, in order that their lives, individual as well as social, may be inspired by the spirit of the Beatitudes, and in particular by the spirit of poverty.
"Anyone who in obedience to Christ seeks first the kingdom of God will derive from it a stronger and purer love for helping all his brethren and for accomplishing the task of justice under the inspiration of charity" ("Gaudium Et Spes", 72).
6. "The righteous man": according to St Bede (cf. "Super Iac. Expositio, ad loc."), this refers to our Lord, who is just "par excellence" and is described as such in other passages of Scripture (cf., e.g., Acts 3:14; 7:52). This interpretation is quite appropriate, given the fact that in the needy we should see Jesus Christ himself (cf. Mt 25:31-45); they often suffer at the hands of those who refuse to recognize even their most elementary rights: "The bread of the needy is the life of the poor, whoever deprives them of it is a man of blood. To take away a neighbor's living is to murder him; to deprive an employee of his wages is to shed blood" (Sir 34:21-22).
"Every man has the right to possess a sufficient amount of the earth's goods for himself and his family. This has been the opinion of the Fathers and Doctors of the Church, who taught that men are bound to come to the aid of the poor and to do so not merely out of their superfluous goods [...] Faced with a world today where so many people are suffering from want, the Council asks individuals and governments to remember the saying of the Fathers: 'Feed the man dying of hunger, because if you do not feed him you are killing him!' and it urges them according to their ability to share and dispose of their goods to help others, above all by giving them aid which will enable them to help and develop them selves' ("Gaudium Et Spes", 69).
___________________________
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.
1st Reading, 26th Sunday in Ordinary Time
From: Numbers 11:25-29
The Appointment of the Seventy Elders
[25] Then the LORD came down in the cloud and spoke to him, and took some of the spirit that was upon him and put it upon the seventy elders; and when the spirit rested upon them, they prophesied. But they did so no more.
[26] Now two men remained in the camp, one named Eldad, and the other named Medad, and the spirit rested upon them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. [27] And a young man ran and told Moses, "Eldad and Medad are prophesying in the camp." [28] And Joshua the son of Nun, the minister of Moses, one of his chosen men, said, "My lord Moses, forbid them." [29] But Moses said to him, "Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his spirit upon them!"
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Commentary:
11:24:30. God himself is the source of the spirit and he can give it to whomever he chooses, irrespective of human qualifications. Moses, for his part, has absolutely the right attitude: he has no desire to monopolize the spirit or to be its only channel; he seeks only the people's welfare and is delighted to see signs of the spirit in other people; indeed, he would like all the Israelites to have it.
Commenting on this passage, St CyriI of Jerusalem teaches: "there is a hint here of what happened at Pentecost among us" ("Catechesis Ad Illuminandos", 16, 26). God did indeed promise the spirit to all the people (cf. Joel 3:1-2) and the day came when that promise was fulfilled through Jesus Christ who, after his ascension into heaven, sent the Holy Spirit to the Church (cf. Acts 1:13). Therefore, the Church, "the holy people of God shares also in Christ's prophet office: it spreads abroad a living witness to him especially by a life of faith and love [...]. It is not only through the sacraments and the ministrations of the Church that the Holy Spirit makes holy the people, leads them and enriches them with his virtues. Allotting his gifts according as he wills (cf. Cor 12:11), he also distributes special graces among the faithful of every rank. By these gifts he makes them fit and ready to undertake various tasks and offices for the renewal and building up of the Church" (Vatican 11, "Lumen Gentium", 12).
___________________________
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 Appointment of the Seventy Elders
[25] Then the LORD came down in the cloud and spoke to him, and took some of the spirit that was upon him and put it upon the seventy elders; and when the spirit rested upon them, they prophesied. But they did so no more.
[26] Now two men remained in the camp, one named Eldad, and the other named Medad, and the spirit rested upon them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. [27] And a young man ran and told Moses, "Eldad and Medad are prophesying in the camp." [28] And Joshua the son of Nun, the minister of Moses, one of his chosen men, said, "My lord Moses, forbid them." [29] But Moses said to him, "Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his spirit upon them!"
_______________
Commentary:
11:24:30. God himself is the source of the spirit and he can give it to whomever he chooses, irrespective of human qualifications. Moses, for his part, has absolutely the right attitude: he has no desire to monopolize the spirit or to be its only channel; he seeks only the people's welfare and is delighted to see signs of the spirit in other people; indeed, he would like all the Israelites to have it.
Commenting on this passage, St CyriI of Jerusalem teaches: "there is a hint here of what happened at Pentecost among us" ("Catechesis Ad Illuminandos", 16, 26). God did indeed promise the spirit to all the people (cf. Joel 3:1-2) and the day came when that promise was fulfilled through Jesus Christ who, after his ascension into heaven, sent the Holy Spirit to the Church (cf. Acts 1:13). Therefore, the Church, "the holy people of God shares also in Christ's prophet office: it spreads abroad a living witness to him especially by a life of faith and love [...]. It is not only through the sacraments and the ministrations of the Church that the Holy Spirit makes holy the people, leads them and enriches them with his virtues. Allotting his gifts according as he wills (cf. Cor 12:11), he also distributes special graces among the faithful of every rank. By these gifts he makes them fit and ready to undertake various tasks and offices for the renewal and building up of the Church" (Vatican 11, "Lumen Gentium", 12).
___________________________
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.
Principles and Practices - September 27
Indispensable
We all know the necessity of some sort of penance for eternal salvation.
-Lonergan, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
We all know the necessity of some sort of penance for eternal salvation.
'Unless you do penance,' Our Lord says, 'you shall all likewise perish.'There can be no genuine Christianity without it. For there are only two roads to heaven, the road of innocence and the road of penitence, the way of an Agnes and an Aloysius, or the way of a Magdalen and an Augustine. Only too truly our consciences bear witness that our sins have closed the way of innocence against us. Pen?ance, then, in some form is really necessary for everyone who is in earnest about his eternal salvation.
-Lonergan, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for September 27
FOR then is a work truly good, when the purpose of the doer is shot forth from love, and, as if returning to its own place, again rests in love.
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Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-September 27
IF after this life there were neither hell nor heaven, could Christians think less of these places than they do at present? It is this forgetfulness that makes them lead so wicked a life. My brother, if you wish to live well, spend the remaining days of life with death before your eyes.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Friday, September 25, 2009
Gospel for Saturday, 25th Week in Ordinary Time
Optional Memorial: Our Lady's Saturday
Note: In Canada, October 19 is the optional memorial of St. Paul of the
Cross. The Feast of Sts. Isaac Jogues and John de Brebeuf, Priests,
and Companions, Martyrs, is celebrated in Canada on September 26.
From: Luke 9:43b-45
Second Prophecy of the Passion
[43b] But while they were all marvelling at everything He (Jesus) did, He said to His disciples, [44] "Let these words sink into your ears; for the Son of Man is to be delivered into the hands of men." [45] But they did not understand this saying, and it was concealed from them, that they should not perceive it; and they were afraid to ask Him about this saying.
__________________________
Commentary:
44. Christ predicts His passion and death a number of times. Initially He does so in veiled terms (John 2:19; Luke 5:35) to the crowd; and later, much more explicitly, to His disciples (Luke 9:22), though they fail to understand His words, not because what He says is not clear, but because they do not have the right dispositions. St. John Chrysostom comments: "Let no one be scandalized by this imperfection in the Apostles; for the Cross had not yet been reached nor the grace of the Spirit given" ("Hom. on St. Matthew", 65).
___________________________
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.
Note: In Canada, October 19 is the optional memorial of St. Paul of the
Cross. The Feast of Sts. Isaac Jogues and John de Brebeuf, Priests,
and Companions, Martyrs, is celebrated in Canada on September 26.
From: Luke 9:43b-45
Second Prophecy of the Passion
[43b] But while they were all marvelling at everything He (Jesus) did, He said to His disciples, [44] "Let these words sink into your ears; for the Son of Man is to be delivered into the hands of men." [45] But they did not understand this saying, and it was concealed from them, that they should not perceive it; and they were afraid to ask Him about this saying.
__________________________
Commentary:
44. Christ predicts His passion and death a number of times. Initially He does so in veiled terms (John 2:19; Luke 5:35) to the crowd; and later, much more explicitly, to His disciples (Luke 9:22), though they fail to understand His words, not because what He says is not clear, but because they do not have the right dispositions. St. John Chrysostom comments: "Let no one be scandalized by this imperfection in the Apostles; for the Cross had not yet been reached nor the grace of the Spirit given" ("Hom. on St. Matthew", 65).
___________________________
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.
Principles and Practices - September 26
Really Wonderful
It is impossible for anyone to think seriously of what Holy Communion really is without feeling, if I may so express myself, bewildered, overwhelmed, and almost confounded by the undreamed of and wholly unparalleled depths of divine condescension it supposes. It is so profound and unfathomable a mystery, and indicates a charity so measureless and infinite, that one feels almost as though one dared not think of it, lest the thought should crush and paralyse one's heart and
senses.
-Vaughan.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
It is impossible for anyone to think seriously of what Holy Communion really is without feeling, if I may so express myself, bewildered, overwhelmed, and almost confounded by the undreamed of and wholly unparalleled depths of divine condescension it supposes. It is so profound and unfathomable a mystery, and indicates a charity so measureless and infinite, that one feels almost as though one dared not think of it, lest the thought should crush and paralyse one's heart and
senses.
-Vaughan.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for September 26
FROM among so many causes therefore, whatever it be which clouds the clear calm of our hearts, we must seek in accordance with God's Will for remedies, such as may make and expand the heart which is shrunk up, and cause that we rejoice in fervour of spirit, and be glad in the calm of a good work, for God loveth a cheerful giver.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-September 26
OUR conformity to the divine will must be entire. Some people resemble the weathercock, which turns about with every wind that blows; if the wind is fair and favourable to their desires, they are all gladness and condescension; but if a contrary wind blows, and things happen against their desires, they are all sadness and impatience.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Thursday, September 24, 2009
Gospel for Friday, 25th Week In Ordinary Time
From: Luke 9:18-22
Peter's Confession of Faith
[18] Now it happened that as He (Jesus) was praying alone the disciples were with Him; and He asked them, "Who do the people say that I am?" [19] And they answered, "John the Baptist; but others say, Elijah; and others, that one of the old prophets has risen." [20] And He said to them, "But who do you say that I am?" And Peter answered, "The Christ of God."
First Prophecy of the Passion
[21] But He charged and commanded them to tell this to no one, [22] saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised."
______________
Commentary:
20. "Christ" means "anointed" and is a name indicating honor and office. In the Old Law "priests" were anointed (Exodus 29:7 and 40:13), as were "kings" (1 Samuel 9:16), because God laid down that they should receiving anointing in view of their position; there was also a custom to anoint "prophets" (1 Samuel 16:13) because they were interpreters and intermediaries of God. "When Jesus Christ our Savior came into the world, He assumed the position and obligations of the three offices of priest, king and prophet and was therefore called Christ" ("St. Pius V Catechism", I, 3, 7).
22. Jesus prophesied His passion and death in order to help His disciples believe in him. It also showed that He was freely accepting these sufferings He would undergo. "Christ did not seek to be glorified: He chose to come without glory in order to undergo suffering; and you, who have been born without glory, do you wish to be glorified? The route you must take is the one Christ took. This means recognizing Him and it means imitating Him both in His ignominy and in His good repute; thus you will glory in the Cross, which was His path to glory. That was what Paul did, and therefore he glorified in saying, `Far be it from me to glory except in the cross of our Lord Jesus Christ' (Galatians 6:14)" (St. Ambrose, "Expositio Evangelii Sec. Lucam, in loc.").
___________________________
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.
Peter's Confession of Faith
[18] Now it happened that as He (Jesus) was praying alone the disciples were with Him; and He asked them, "Who do the people say that I am?" [19] And they answered, "John the Baptist; but others say, Elijah; and others, that one of the old prophets has risen." [20] And He said to them, "But who do you say that I am?" And Peter answered, "The Christ of God."
First Prophecy of the Passion
[21] But He charged and commanded them to tell this to no one, [22] saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised."
______________
Commentary:
20. "Christ" means "anointed" and is a name indicating honor and office. In the Old Law "priests" were anointed (Exodus 29:7 and 40:13), as were "kings" (1 Samuel 9:16), because God laid down that they should receiving anointing in view of their position; there was also a custom to anoint "prophets" (1 Samuel 16:13) because they were interpreters and intermediaries of God. "When Jesus Christ our Savior came into the world, He assumed the position and obligations of the three offices of priest, king and prophet and was therefore called Christ" ("St. Pius V Catechism", I, 3, 7).
22. Jesus prophesied His passion and death in order to help His disciples believe in him. It also showed that He was freely accepting these sufferings He would undergo. "Christ did not seek to be glorified: He chose to come without glory in order to undergo suffering; and you, who have been born without glory, do you wish to be glorified? The route you must take is the one Christ took. This means recognizing Him and it means imitating Him both in His ignominy and in His good repute; thus you will glory in the Cross, which was His path to glory. That was what Paul did, and therefore he glorified in saying, `Far be it from me to glory except in the cross of our Lord Jesus Christ' (Galatians 6:14)" (St. Ambrose, "Expositio Evangelii Sec. Lucam, in loc.").
___________________________
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.
Principles and Practices - September 25
Remember This
O you, who are accustomed to follow in all things the caprices of your own will, and to live in the pleasures, feastings, and enjoyments of the world, have pity on yourselves. Remember that a day will come when you will be subjected for ever, aye, for ever, to all the furies of the powers of hell. Remember that the same Judge who now beseeches you, will then pronounce your sentence, and that you are not assured of another moment of life. Wherefore, then, do you refuse to live eternally? Oh, the hardness of human hearts! Let Thy boundless mercy soften them, oh, my God.
-Spirit of St. Theresa.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
O you, who are accustomed to follow in all things the caprices of your own will, and to live in the pleasures, feastings, and enjoyments of the world, have pity on yourselves. Remember that a day will come when you will be subjected for ever, aye, for ever, to all the furies of the powers of hell. Remember that the same Judge who now beseeches you, will then pronounce your sentence, and that you are not assured of another moment of life. Wherefore, then, do you refuse to live eternally? Oh, the hardness of human hearts! Let Thy boundless mercy soften them, oh, my God.
-Spirit of St. Theresa.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for September 25
THERE is no greater invitation to love, than loving first, and that soul is sterner than it ought, which even if it were unwilling to bestow love is also unwilling to repay it.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-September 25
LITTLE children are loved at once; to see them and to love them is the same thing. For this reason the Eternal Word chose first to be seen among men as an infant, to conciliate to himself the love of all mankind.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Wednesday, September 23, 2009
Gospel for Thursday, 25th Week In Ordinary Time
From: Luke 9:7-9
Herod's Opinion of Jesus
[7] Now Herod the tetrarch heard of all that was done, and he was perplexed, because it was said by some that John had been raised from the dead, [8] by some that Elijah had appeared, and by others that one of the old prophets had risen. [9] Herod said, "John I beheaded; but who is this about whom I hear such things?" And he sought to see Him.
_______________________
Commentary:
7-9. Except for the Sadducees, all Jews believed in the resurrection of the dead, as revealed by God in Sacred Scripture (cf. Ezekiel 37:10; Daniel 12:2 and 2 Maccabees 7:9). It was also commonly believed by Jews at the time that Elijah or some other prophet had to appear again (Deuteronomy 19:15). This may have been why Herod began to think that perhaps John had come back to life (Matthew 14:1-2 and Mark 6:14-16), particularly since Jesus worked miracles and people thought this power was the prerogative of those who had risen from the dead. And yet he was aware that Christ was working miracles even before John died (cf. John 2:23); therefore, at first, he was disconcerted. Later, as the fame of Christ's miracles spread, to have some sort of adequate explanation he decided, as the other Gospels tell us, that John must indeed have risen.
________________________
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.
Herod's Opinion of Jesus
[7] Now Herod the tetrarch heard of all that was done, and he was perplexed, because it was said by some that John had been raised from the dead, [8] by some that Elijah had appeared, and by others that one of the old prophets had risen. [9] Herod said, "John I beheaded; but who is this about whom I hear such things?" And he sought to see Him.
_______________________
Commentary:
7-9. Except for the Sadducees, all Jews believed in the resurrection of the dead, as revealed by God in Sacred Scripture (cf. Ezekiel 37:10; Daniel 12:2 and 2 Maccabees 7:9). It was also commonly believed by Jews at the time that Elijah or some other prophet had to appear again (Deuteronomy 19:15). This may have been why Herod began to think that perhaps John had come back to life (Matthew 14:1-2 and Mark 6:14-16), particularly since Jesus worked miracles and people thought this power was the prerogative of those who had risen from the dead. And yet he was aware that Christ was working miracles even before John died (cf. John 2:23); therefore, at first, he was disconcerted. Later, as the fame of Christ's miracles spread, to have some sort of adequate explanation he decided, as the other Gospels tell us, that John must indeed have risen.
________________________
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.
Principles and Practices - September 24
If Annoyed or Vexed
He should immediately pardon and forgive an injury, and should show himself a kind friend to the one who has injured him. Never should he consider anyone as unjustly troublesome to him, but in every trial he should bear in mind his own sins and his ingratitude to God, and so convince himself that he deserves trials more grievous than any he endures, and that, if he had his deserts, all creatures would afflict him and trample him under foot as the dirt of the road. He should turn the eyes of his soul from those who afflict him to God, who allows him to be afflicted, and bear his trial with a meek and humble heart, considering that it comes only from the hand of God. For when the knife cuts, it is not the knife, but the hand of the surgeon directing it that should be considered.
-Ludovicus Blosius.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
He should immediately pardon and forgive an injury, and should show himself a kind friend to the one who has injured him. Never should he consider anyone as unjustly troublesome to him, but in every trial he should bear in mind his own sins and his ingratitude to God, and so convince himself that he deserves trials more grievous than any he endures, and that, if he had his deserts, all creatures would afflict him and trample him under foot as the dirt of the road. He should turn the eyes of his soul from those who afflict him to God, who allows him to be afflicted, and bear his trial with a meek and humble heart, considering that it comes only from the hand of God. For when the knife cuts, it is not the knife, but the hand of the surgeon directing it that should be considered.
-Ludovicus Blosius.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for September 24
PERFECT love hath neither the desire of this world nor the fear of this world.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-September 24
SELF-DISPRAISE can do you no injury; but the smallest word of unmerited self-commendation may be productive of great evil. He who in passing through a door bends his bead more than is necessary is free from all danger of injury; but he who carries it too high may be seriously hurt.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
News Updates, 9/23
Funeral Rites Should be Denied to Publicly Pro-Abort Catholics: Vatican Official [Burke]
In an address to InsideCatholic.com's 14th Annual Partnership Dinner Friday evening, Archbishop Raymond Burke, Prefect of the Vatican's Apostolic Signatura, said that funeral rites should not be given to pro-abortion Catholic politicians. He also defended the duty of Catholics to speak in charity against the scandal caused by such figures.
The archbishop said that, while "we must speak the truth in charity," Catholics also "should have the courage to look truth in the eye and call things by their common names." "It is not possible to be a practicing Catholic and to conduct oneself in this manner," he told the crowd of about 200 guests.
Burke hammered home his message of the need for fidelity to Church teaching on the part of Catholics in politics in his 50-minute speech. The archbishop, known for his unwavering and vocal defense of the Church's teachings on life and family issues, was given a standing ovation at the conclusion of his address.
[And where are the bishops in Amerika??? They act like the hirelings who have run off when 'danger' approaches...These clowns fear the truth! May God have mercy on their pitiable souls!]
The Catholic Bishops and ACORN
This is a good news/bad news story. First the good news: The Catholic Campaign for Human Development (CCHD) cut off all funding to ACORN at some point in 2008, after revelations of the embezzlement of nearly $1 million dollars by the brother of Wade Rathke, the founder of ACORN. What's not such great news is that the Catholic Church, through the CCHD, was funding ACORN in the first place....
Catholic Medical Association Comes out Publicly Against Obamacare
Open Letter to Catholics and Catholic Organizations
[...]Health-care services are expensive and fragmented. These problems result largely from misguided incentives in tax, employment, and government policy. One unfortunate result of this has been increasing third-party payer intrusion into the patient-physician relationship, with significantly deleterious consequences.
All Catholics should agree on the fundamental ethical and social principles proposed by the Church. The question we are faced with, after decades of misguided policies, is how should we apply these teachings so as to provide universal access to quality health-care insurance and services in a cost-effective, ethical manner?
Bills passed out of committees in the House and Senate this summer rely heavily on the federal government to dictate solutions. They empower a small group of unelected government bureaucrats and committees to determine the composition and cost of health insurance policies, the reimbursement of providers, the approval of treatments, etc. We think this government-controlled approach is flawed in principle and ineffective, if not dangerous, in practice....
“Essential and irreplaceable”
Pope tells bishops laity cannot replace priests
In an audience...with bishops visiting from Brazil, Pope Benedict XVI advised them on how to respond to the lack of priests, emphasizing that the shortage cannot be solved by having lay people substitute for the clergy...
In an address to InsideCatholic.com's 14th Annual Partnership Dinner Friday evening, Archbishop Raymond Burke, Prefect of the Vatican's Apostolic Signatura, said that funeral rites should not be given to pro-abortion Catholic politicians. He also defended the duty of Catholics to speak in charity against the scandal caused by such figures.
The archbishop said that, while "we must speak the truth in charity," Catholics also "should have the courage to look truth in the eye and call things by their common names." "It is not possible to be a practicing Catholic and to conduct oneself in this manner," he told the crowd of about 200 guests.
Burke hammered home his message of the need for fidelity to Church teaching on the part of Catholics in politics in his 50-minute speech. The archbishop, known for his unwavering and vocal defense of the Church's teachings on life and family issues, was given a standing ovation at the conclusion of his address.
[And where are the bishops in Amerika??? They act like the hirelings who have run off when 'danger' approaches...These clowns fear the truth! May God have mercy on their pitiable souls!]
The Catholic Bishops and ACORN
This is a good news/bad news story. First the good news: The Catholic Campaign for Human Development (CCHD) cut off all funding to ACORN at some point in 2008, after revelations of the embezzlement of nearly $1 million dollars by the brother of Wade Rathke, the founder of ACORN. What's not such great news is that the Catholic Church, through the CCHD, was funding ACORN in the first place....
Catholic Medical Association Comes out Publicly Against Obamacare
Open Letter to Catholics and Catholic Organizations
[...]Health-care services are expensive and fragmented. These problems result largely from misguided incentives in tax, employment, and government policy. One unfortunate result of this has been increasing third-party payer intrusion into the patient-physician relationship, with significantly deleterious consequences.
All Catholics should agree on the fundamental ethical and social principles proposed by the Church. The question we are faced with, after decades of misguided policies, is how should we apply these teachings so as to provide universal access to quality health-care insurance and services in a cost-effective, ethical manner?
Bills passed out of committees in the House and Senate this summer rely heavily on the federal government to dictate solutions. They empower a small group of unelected government bureaucrats and committees to determine the composition and cost of health insurance policies, the reimbursement of providers, the approval of treatments, etc. We think this government-controlled approach is flawed in principle and ineffective, if not dangerous, in practice....
“Essential and irreplaceable”
Pope tells bishops laity cannot replace priests
In an audience...with bishops visiting from Brazil, Pope Benedict XVI advised them on how to respond to the lack of priests, emphasizing that the shortage cannot be solved by having lay people substitute for the clergy...
Tuesday, September 22, 2009
Gospel for Sept 23, Memorial: St Pio of Pietrelcina, Priest
Wednesday, 25th Week in Ordinary Time
From: Luke 9:1-6
The Mission of the Apostles
[1] And He (Jesus) called the Twelve together and gave them power and authority over all demons and to cure diseases, [2] and He sent them out to preach the Kingdom of God and to heal. [3] And He said to them, "Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. [4] And whatever house you enter, stay there, and from there depart. [5] And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them." [6] And they departed and went through the villages, preaching the Gospel and healing everywhere.
________________________
Commentary:
1-4. This is the first mission the Apostles were sent on. Jesus wants them to gain experience which will stand to them in the mission they will have after He ascends into Heaven. He charges them to do what He Himself did--preach the Kingdom of God and heal the sick. This scene is commented on at greater length in notes on Matthew 10:7-8; 10:9-10; and Mark 6:8-9.
[Notes on Matthew 10:7-8 states:
7-8. Previously, the prophets, when speaking of the messianic times, had used imagery suited to the people's spiritual immaturity. Now, Jesus, in sending His Apostles to proclaim that the promised Kingdom of God is imminent, lays stress on its spiritual dimension. The power mentioned in verse 8 are the very sign of the Kingdom of God or the reign of the Messiah proclaimed by the prophets. At first (chapters 8 and 9) it is Jesus who exercises these messianic powers; now He gives them to His disciples as proof that His mission is divine (Isaiah 35:5-6; 40:9; 52:7; 61:1).]
[Notes on Matthew 10:9-10 states:
9-10. Jesus urges His disciples to set out on their mission without delay. They should not be worried about material or human equip- ment: God will make up any shortfall. This holy audacity in setting about God's work is to be found throughout the history of the Church: if Christians had bided their time, waiting until they had the necessary material resources, many, many souls would never have received the light of Christ. Once a Christian is clear in his mind about what God wants him to do, he should not stay at home checking to see if he has the wherewithal to do it. "In your apostolic undertakings you are right--it's your duty--to consider what means the world can offer you (2 + 2 = 4), but don't forget--ever! --that, fortunately, your calculations must include another term: God + 2 + 2..." ([St] J. Escriva, "The Way", 471).
However, that being said, we should not try to force God's hand, to have Him do something exceptional, when in fact we can meet needs by our own efforts and work. This means that Christians should gene- rously support those who, because they are totally dedicated to the spiritual welfare of their brethren, have no time left over to provide for themselves: in this connection see Jesus' promise in Matthew 10:40-42.]
[Notes on Mark 6:8-9 states:
8-9. Jesus requires them to be free of any form of attachment if they are to preach the Gospel. A disciple, who has the mission of bringing the Kingdom of God to souls through preaching, should not rely on human resources but on God's Providence. Whatever he does need in order to live with dignity as a herald of the Gospel, he must obtain from those who benefit from his preaching, for the laborer deserves his maintenance (cf. Matthew 10:10).
"The preacher should so trust in God that he is convinced that he will have everything he needs to support life, even if he cannot himself obtain it; for he should not neglect eternal things through worrying about temporal things" (St. Bede, "In Marci Evangelium Expositio, in loc."). "By these instructions the Lord did not mean that the evangelists should not seek to live in any other way than by depending on what was offered them by those to whom they preached the Gospel; otherwise this very Apostle [St. Paul] would have acted contrary to this precept when he earned his living by the labor of his own hands" (St. Augustine, "De Consensu Evangelistarum" , II, 30).]
___________________________
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.
From: Luke 9:1-6
The Mission of the Apostles
[1] And He (Jesus) called the Twelve together and gave them power and authority over all demons and to cure diseases, [2] and He sent them out to preach the Kingdom of God and to heal. [3] And He said to them, "Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. [4] And whatever house you enter, stay there, and from there depart. [5] And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them." [6] And they departed and went through the villages, preaching the Gospel and healing everywhere.
________________________
Commentary:
1-4. This is the first mission the Apostles were sent on. Jesus wants them to gain experience which will stand to them in the mission they will have after He ascends into Heaven. He charges them to do what He Himself did--preach the Kingdom of God and heal the sick. This scene is commented on at greater length in notes on Matthew 10:7-8; 10:9-10; and Mark 6:8-9.
[Notes on Matthew 10:7-8 states:
7-8. Previously, the prophets, when speaking of the messianic times, had used imagery suited to the people's spiritual immaturity. Now, Jesus, in sending His Apostles to proclaim that the promised Kingdom of God is imminent, lays stress on its spiritual dimension. The power mentioned in verse 8 are the very sign of the Kingdom of God or the reign of the Messiah proclaimed by the prophets. At first (chapters 8 and 9) it is Jesus who exercises these messianic powers; now He gives them to His disciples as proof that His mission is divine (Isaiah 35:5-6; 40:9; 52:7; 61:1).]
[Notes on Matthew 10:9-10 states:
9-10. Jesus urges His disciples to set out on their mission without delay. They should not be worried about material or human equip- ment: God will make up any shortfall. This holy audacity in setting about God's work is to be found throughout the history of the Church: if Christians had bided their time, waiting until they had the necessary material resources, many, many souls would never have received the light of Christ. Once a Christian is clear in his mind about what God wants him to do, he should not stay at home checking to see if he has the wherewithal to do it. "In your apostolic undertakings you are right--it's your duty--to consider what means the world can offer you (2 + 2 = 4), but don't forget--ever! --that, fortunately, your calculations must include another term: God + 2 + 2..." ([St] J. Escriva, "The Way", 471).
However, that being said, we should not try to force God's hand, to have Him do something exceptional, when in fact we can meet needs by our own efforts and work. This means that Christians should gene- rously support those who, because they are totally dedicated to the spiritual welfare of their brethren, have no time left over to provide for themselves: in this connection see Jesus' promise in Matthew 10:40-42.]
[Notes on Mark 6:8-9 states:
8-9. Jesus requires them to be free of any form of attachment if they are to preach the Gospel. A disciple, who has the mission of bringing the Kingdom of God to souls through preaching, should not rely on human resources but on God's Providence. Whatever he does need in order to live with dignity as a herald of the Gospel, he must obtain from those who benefit from his preaching, for the laborer deserves his maintenance (cf. Matthew 10:10).
"The preacher should so trust in God that he is convinced that he will have everything he needs to support life, even if he cannot himself obtain it; for he should not neglect eternal things through worrying about temporal things" (St. Bede, "In Marci Evangelium Expositio, in loc."). "By these instructions the Lord did not mean that the evangelists should not seek to live in any other way than by depending on what was offered them by those to whom they preached the Gospel; otherwise this very Apostle [St. Paul] would have acted contrary to this precept when he earned his living by the labor of his own hands" (St. Augustine, "De Consensu Evangelistarum" , II, 30).]
___________________________
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.
Principles and Practices - September 23
Towards Others
Believe me, God will be your guide in all things if you keep yourself humble and lowly in His presence, supporting your neighbour with the utmost gentleness. This is the chief, the great point. Aim earnestly at serenity in your own soul, be genial in your words and actions and in your manner of supporting your neighbour and be as good as you can.
-St. Jane Frances.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Believe me, God will be your guide in all things if you keep yourself humble and lowly in His presence, supporting your neighbour with the utmost gentleness. This is the chief, the great point. Aim earnestly at serenity in your own soul, be genial in your words and actions and in your manner of supporting your neighbour and be as good as you can.
-St. Jane Frances.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for September 23
WITH this simple and sure faith fed as with milk be we nourished in Christ; and, being little ones, seek we not the food of elders; but with most wholesome nourishment grow in Christ, a good life and Christian righteousness being added, wherein is the love of God and of our neighbour perfected and confirmed, that each one of us may triumph in himself over our enemy the devil and his angels, in Christ whom he hath put on.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-September 23
WE should practise conformity to the divine will with regard to our natural defects - such as want of talent, defective memory, bad sight, bad hearing, bad health. To those who upbraid us with these defects we should answer: He made us, and not we ourselves.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Monday, September 21, 2009
News Updates, 9/22
Some comparisons between Wall Street and Catholic Church
Not Only ACORN
Catholic Campaign-Funded Groups Support Same-sex Marriage, Opposed Parental Notification
Pope may dissolve or refound Legion of Christ
Dissolution would mean order's property goes to dioceses
Reiki debate continues at Catholic hospitals
Japanese hands-on healing technique panned by bishops
Cardinal denounces attack on Catholic editor
Media wars strain Church-state relations in Italy
Ex-stripper: Miami priest fathered my baby
Suing her 'on-again-off-again boyfriend' for paternity
Cardinal George: US immigration policy must change
Long-term residents should be able to live in security
[Lawbreakers should be deported and the 'anchor baby' interpretation should be eliminated]
Vatican aide: 'Green Pope' sees creation as gift
Fr. Lombardi comments on Benedict's ecological openness
Dan Brown novel to rock Masons in Ireland?
Court case in Belfast may unlock secrets of order
Pope: Czech Republic must rediscover hope
Benedict speaks of upcoming visit to Prague, Brno
Faith conquers fear of swine flu in Naples
St. Januarius's blood liquefies in annual ritual
Carmelite nun converted from Mormonism
Bringham Young nursing grad felt called to the Church
Not Only ACORN
Catholic Campaign-Funded Groups Support Same-sex Marriage, Opposed Parental Notification
Pope may dissolve or refound Legion of Christ
Dissolution would mean order's property goes to dioceses
Reiki debate continues at Catholic hospitals
Japanese hands-on healing technique panned by bishops
Cardinal denounces attack on Catholic editor
Media wars strain Church-state relations in Italy
Ex-stripper: Miami priest fathered my baby
Suing her 'on-again-off-again boyfriend' for paternity
Cardinal George: US immigration policy must change
Long-term residents should be able to live in security
[Lawbreakers should be deported and the 'anchor baby' interpretation should be eliminated]
Vatican aide: 'Green Pope' sees creation as gift
Fr. Lombardi comments on Benedict's ecological openness
Dan Brown novel to rock Masons in Ireland?
Court case in Belfast may unlock secrets of order
Pope: Czech Republic must rediscover hope
Benedict speaks of upcoming visit to Prague, Brno
Faith conquers fear of swine flu in Naples
St. Januarius's blood liquefies in annual ritual
Carmelite nun converted from Mormonism
Bringham Young nursing grad felt called to the Church
Gospel for Tuesday, 25th Week in Ordinary Time
From: Luke 8:19-21
The True Kinsmen of Jesus
[19] Then His (Jesus') mother and His brethren came to Him, but they could not reach Him for the crowd. [20] And He was told, "Your mother and your brethren are standing outside, desiring to see You." [21] But He said to them, "My mother and my brethren are those who hear the word of God and do it."
_______________________
Commentary:
19-21. These words of our Lord show us that fulfillment of the Will of God is more important than kinship and that, therefore, our Lady is more united to her Son by virtue of her perfect fulfillment of what God asked of her, than by the Holy Spirit's using her to make Christ's body (cf. notes on Matthew 12:48-50 and Mark 3:31-35).
[Notes on Matthew 12:48-50 states:
48-50. Jesus obviously loved His Mother and St. Joseph. He uses this episode to teach us that in His Kingdom human ties do not take precedence. In Luke 8:19 the same teaching is to be found. Jesus regards the person who does the will of His Heavenly Father as a member of His own family. Therefore, even though it means going against natural family feelings, a person should do just that when needs be in order to perform the mission the Father has entrusted to him (cf. Luke 2:49).
We can say that Jesus loved Mary more because of the bonds between them created by grace than because He was her son by natural generation: Mary's divine motherhood is the source of all our Lady's other prerogatives; but this very motherhood is, in its turn, the first and greatest of the graces with which Mary was endowed.]
[Notes on Mark 3:31-35 states:
31-35. In Aramaic, the language used by the Jews, the word "brethren" is a broad term indicating kinship: nephews, first cousins, and relatives in general are called `brethren' (for further explanation cf. note on Mark 6:1-3). "Jesus did not say this to disown His mother, but to show that she is worthy of honor not only account of having given birth to Jesus, but also because she has all the virtues" (Theoplylact, "Enarratio In Evangelium Marci, in loc.").
Therefore, the Church reminds us that the Blessed Virgin "in the course of her Son's preaching received the words whereby, in extolling a kingdom beyond the concerns and ties of flesh and blood, He declared blessed those who heard and kept the word of God as she was faithfully doing" (Vatican II, "Lumen Gentium", 58).
Our Lord, then, is also telling us that if we follow Him we will share His life more intimately than if were a member of His family. St. Thomas explains this by saying that Christ "had an eternal generation and a generation in time, and gave preference to the former. Those who do the will of the Father reach Him by Heavenly generation [...]. Everyone who does the will of the Father, that is to say, who obeys Him, is a brother or sister of Christ, because he is like Him who fulfilled the will of His Father. But he who not only obeys but converts others, begets Christ in them, and thus becomes like the Mother of Christ" ("Commentary on St. Matthew", 12, 49-50.)
___________________________
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 True Kinsmen of Jesus
[19] Then His (Jesus') mother and His brethren came to Him, but they could not reach Him for the crowd. [20] And He was told, "Your mother and your brethren are standing outside, desiring to see You." [21] But He said to them, "My mother and my brethren are those who hear the word of God and do it."
_______________________
Commentary:
19-21. These words of our Lord show us that fulfillment of the Will of God is more important than kinship and that, therefore, our Lady is more united to her Son by virtue of her perfect fulfillment of what God asked of her, than by the Holy Spirit's using her to make Christ's body (cf. notes on Matthew 12:48-50 and Mark 3:31-35).
[Notes on Matthew 12:48-50 states:
48-50. Jesus obviously loved His Mother and St. Joseph. He uses this episode to teach us that in His Kingdom human ties do not take precedence. In Luke 8:19 the same teaching is to be found. Jesus regards the person who does the will of His Heavenly Father as a member of His own family. Therefore, even though it means going against natural family feelings, a person should do just that when needs be in order to perform the mission the Father has entrusted to him (cf. Luke 2:49).
We can say that Jesus loved Mary more because of the bonds between them created by grace than because He was her son by natural generation: Mary's divine motherhood is the source of all our Lady's other prerogatives; but this very motherhood is, in its turn, the first and greatest of the graces with which Mary was endowed.]
[Notes on Mark 3:31-35 states:
31-35. In Aramaic, the language used by the Jews, the word "brethren" is a broad term indicating kinship: nephews, first cousins, and relatives in general are called `brethren' (for further explanation cf. note on Mark 6:1-3). "Jesus did not say this to disown His mother, but to show that she is worthy of honor not only account of having given birth to Jesus, but also because she has all the virtues" (Theoplylact, "Enarratio In Evangelium Marci, in loc.").
Therefore, the Church reminds us that the Blessed Virgin "in the course of her Son's preaching received the words whereby, in extolling a kingdom beyond the concerns and ties of flesh and blood, He declared blessed those who heard and kept the word of God as she was faithfully doing" (Vatican II, "Lumen Gentium", 58).
Our Lord, then, is also telling us that if we follow Him we will share His life more intimately than if were a member of His family. St. Thomas explains this by saying that Christ "had an eternal generation and a generation in time, and gave preference to the former. Those who do the will of the Father reach Him by Heavenly generation [...]. Everyone who does the will of the Father, that is to say, who obeys Him, is a brother or sister of Christ, because he is like Him who fulfilled the will of His Father. But he who not only obeys but converts others, begets Christ in them, and thus becomes like the Mother of Christ" ("Commentary on St. Matthew", 12, 49-50.)
___________________________
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.
Principles and Practices - September 22
Love His Interests
Ask Jesus to enliven you with His spirit of zeal for the salvation of souls. Promise Him to be henceforward, openly, His friend, the friend of souls, and consequently of the Cross. Entreat Him to communicate to you the sentiments of His Divine Heart, consumed with the double love of souls and the Cross.
-Prevot, S.C.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Ask Jesus to enliven you with His spirit of zeal for the salvation of souls. Promise Him to be henceforward, openly, His friend, the friend of souls, and consequently of the Cross. Entreat Him to communicate to you the sentiments of His Divine Heart, consumed with the double love of souls and the Cross.
-Prevot, S.C.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for September 22
BELIEVING therefore in the Unchangeable Trinity, let us believe also in the Dispensation in time for the salvation of the human race.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-September 22
O HEAVENLY Mother! Mistress sweet!
It never yet was told
That suppliant sinner left thy feet
Unpitied, unconsoled.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
It never yet was told
That suppliant sinner left thy feet
Unpitied, unconsoled.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Sunday, September 20, 2009
Gospel for Sept 21, Feast: St. Matthew, Apostle & Evangelist
From: Matthew 9:9-13
The Call of Matthew
[9] As Jesus passed on from there, He saw a man called Matthew sitting at the tax office; and He said to him, "Follow Me." And he rose and followed Him.
[10] And as He sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and His disciples. [11] And when the Pharisees saw this, they said to His disciples, "Why does your Teacher eat with tax collectors and sinners?" [12] But when He heard it, He said, "Those who are well have no need of a physician, but those who are sick. [13] Go and learn what this means, `I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."
___________________
Commentary:
9. "Tax office": a public place for the payment of taxes. On "following Jesus", see the note on Matthew 8:18-22.
The Matthew whom Jesus calls here is the Apostle of the same name and the human author of the first Gospel. In Mark 2:14 and Luke 5:27 he is called Levi the son of Alphaeus or simply Levi.
In addition to Baptism, through which God calls all Christians (cf. note on Matthew 8:18-22), the Lord can also extend, to whomever He chooses, a further calling to engage in some specific mission in the Church. This second calling is a special grace (cf. Matthew 4:19-21; Mark 1:17-20; John 1:30; etc.) additional to the earlier calling through Baptism. In other words, it is not man who takes the initiative; it is Jesus who calls, and man who responds to this call by his free personal decision: "You did not choose Me, but I chose you" (John 15:16).
Matthew's promptitude in "following" Jesus' call is to be noted. When God speaks, soul may be tempted to reply, "Tomorrow; I'm not ready yet." In the last analysis this excuse, and other excuses, are nothing but a sign of selfishness and fear (different from that fear which can be an additional symptom of vocation: cf. John 1). "Tomorrow" runs the risk of being too late.
As in the case of the other Apostles, St. Matthew is called in the midst of the ordinary circumstances of his life: "What amazes you seems natural to me: that God has sought you out in the practice of your profession! That is how He sought the first, Peter and Andrew, James and John, beside their nets, and Matthew, sitting in the custom-house. And--wonder of wonders!--Paul, in his eagerness to destroy the seed of the Christians" ([St] J. Escriva, "The Way", 799).
10-11. The attitude of these Pharisees, who are so prone to judge others and classify them as just men or sinners, is at odds with the attitude and teaching of Jesus. Earlier on, He said, "Judge not, that you be not judged" (Matthew 7:1), and elsewhere He added, "Let him who is without sin among you be the first to throw a stone at her" (John 8:7).
The fact is that all of us are sinners; and our Lord has come to redeem all of us. There is no basis, therefore, for Christians to be scandalized by the sins of others, since any one of us is capable of committing the vilest of sins unless God's grace comes to our aid.
12. There is no reason why anyone should be depressed when he realizes he is full of failings: recognition that we are sinners is the only correct attitude for us to have in the presence of God. He has come to seek all men, but if a person considers himself to be righteous, by doing so he is closing the door to God; all of us in fact are sinners.
13. Here Jesus quotes Hosea 6:6, keeping the hyperbole of the Semitic style. A more faithful translation would be: "I desire mercy MORE THAN sacrifice". It is not that our Lord does not want the sacrifices we offer Him: He is stressing that every sacrifice should come from the heart, for charity should imbue everything a Christian does--especially his worship of God (see 1 Corinthians 13:1-13; Matthew 5:23-24).
___________________________
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 Call of Matthew
[9] As Jesus passed on from there, He saw a man called Matthew sitting at the tax office; and He said to him, "Follow Me." And he rose and followed Him.
[10] And as He sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and His disciples. [11] And when the Pharisees saw this, they said to His disciples, "Why does your Teacher eat with tax collectors and sinners?" [12] But when He heard it, He said, "Those who are well have no need of a physician, but those who are sick. [13] Go and learn what this means, `I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."
___________________
Commentary:
9. "Tax office": a public place for the payment of taxes. On "following Jesus", see the note on Matthew 8:18-22.
The Matthew whom Jesus calls here is the Apostle of the same name and the human author of the first Gospel. In Mark 2:14 and Luke 5:27 he is called Levi the son of Alphaeus or simply Levi.
In addition to Baptism, through which God calls all Christians (cf. note on Matthew 8:18-22), the Lord can also extend, to whomever He chooses, a further calling to engage in some specific mission in the Church. This second calling is a special grace (cf. Matthew 4:19-21; Mark 1:17-20; John 1:30; etc.) additional to the earlier calling through Baptism. In other words, it is not man who takes the initiative; it is Jesus who calls, and man who responds to this call by his free personal decision: "You did not choose Me, but I chose you" (John 15:16).
Matthew's promptitude in "following" Jesus' call is to be noted. When God speaks, soul may be tempted to reply, "Tomorrow; I'm not ready yet." In the last analysis this excuse, and other excuses, are nothing but a sign of selfishness and fear (different from that fear which can be an additional symptom of vocation: cf. John 1). "Tomorrow" runs the risk of being too late.
As in the case of the other Apostles, St. Matthew is called in the midst of the ordinary circumstances of his life: "What amazes you seems natural to me: that God has sought you out in the practice of your profession! That is how He sought the first, Peter and Andrew, James and John, beside their nets, and Matthew, sitting in the custom-house. And--wonder of wonders!--Paul, in his eagerness to destroy the seed of the Christians" ([St] J. Escriva, "The Way", 799).
10-11. The attitude of these Pharisees, who are so prone to judge others and classify them as just men or sinners, is at odds with the attitude and teaching of Jesus. Earlier on, He said, "Judge not, that you be not judged" (Matthew 7:1), and elsewhere He added, "Let him who is without sin among you be the first to throw a stone at her" (John 8:7).
The fact is that all of us are sinners; and our Lord has come to redeem all of us. There is no basis, therefore, for Christians to be scandalized by the sins of others, since any one of us is capable of committing the vilest of sins unless God's grace comes to our aid.
12. There is no reason why anyone should be depressed when he realizes he is full of failings: recognition that we are sinners is the only correct attitude for us to have in the presence of God. He has come to seek all men, but if a person considers himself to be righteous, by doing so he is closing the door to God; all of us in fact are sinners.
13. Here Jesus quotes Hosea 6:6, keeping the hyperbole of the Semitic style. A more faithful translation would be: "I desire mercy MORE THAN sacrifice". It is not that our Lord does not want the sacrifices we offer Him: He is stressing that every sacrifice should come from the heart, for charity should imbue everything a Christian does--especially his worship of God (see 1 Corinthians 13:1-13; Matthew 5:23-24).
___________________________
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.
Principles and Practices - September 21
Not Uncommon
Discouragement is an inclination to give up all attempts after the devout life, in consequence of the difficulties by which it is beset, and our already numerous failures in it. We lose heart; and partly in ill-temper, partly in real doubt of our own ability to persevere, we first grow querulous and peevish with God, and then relax in our efforts to mortify ourselves and to please Him. It is like the sin of despair; although it is not truly any sin at all. It is a sort of shadow of despair; and it will lead us into numberless venial sins the first half-hour we give way to it.
-Faber.
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From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Discouragement is an inclination to give up all attempts after the devout life, in consequence of the difficulties by which it is beset, and our already numerous failures in it. We lose heart; and partly in ill-temper, partly in real doubt of our own ability to persevere, we first grow querulous and peevish with God, and then relax in our efforts to mortify ourselves and to please Him. It is like the sin of despair; although it is not truly any sin at all. It is a sort of shadow of despair; and it will lead us into numberless venial sins the first half-hour we give way to it.
-Faber.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for September 21
FROM what going astray shall not he be free, who looks into and loves and follows the actions and sayings of that Manhood, wherein the Son of God rendered himself unto us as an example of life?
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From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
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From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-September 21
WE have only one soul.
A Prince asked, through his ambassador, a favour of Benedict XII, which he could not grant without sin. The Pope answered:
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
A Prince asked, through his ambassador, a favour of Benedict XII, which he could not grant without sin. The Pope answered:
"Tell the Prince that if I had two souls, I might, perhaps, lose one of them for him and reserve the other for myself; but since I have but one, I cannot and will not lose it."_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927