Gospel for Thursday, 27th Week in Ordinary Time

From: Luke 11:5-13

Effective Prayer
[5] And He (Jesus) said to them (the disciples), "Which of you who has a friend will go to him at midnight and say to him, 'Friend, lend me three loaves; [6] for a friend of mine has arrived on a journey, and I have nothing to set before him'; [7] and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything'? [8] I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs. [9] And I tell you, Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. [10] For every one who asks receives, and he who seeks find, and to him who knocks it will be opened. [11] What father among you, if his son asks for a fish, will instead of a fish give him a serpent; [12] or if he asks for an egg, will give him a scorpion? [13] If you then, who are evil, know how to give good gifts to your children, how much more will the Heavenly Father give the Holy Spirit to those who ask Him!"
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Commentary:
5-10. One of the essential features of prayer is trusting perseverance. By this simple example and others like it (cf. Luke 18:1-7) our Lord encourages us not to desist in asking God to hear us. "Persevere in prayer. Persevere even when your efforts seem barren. Prayer is always fruitful" ([St] J. Escriva, "The Way", 101).

9-10. Do you see the effectiveness of prayer when it is done properly? Are you not convinced like me that, if we do not obtain what we ask God for, it is because we are not praying with faith, with a heart pure enough, with enough confidence, or that we are not persevering in prayer the way we should? God has never refused nor will ever refuse anything to those who ask for His graces in the way they should. Prayer is the great recourse available to us to get out of sin, to persevere in grace, to move God's heart and to draw upon us all kinds of blessing from Heaven, whether for the soul or to meet our temporal needs" (St. John Mary Vianney, "Selected Sermons", Fifth Sunday after Easter).

11-13. Our Lord uses the example of human parenthood as a comparison to stress again the wonderful fact that God is our Father, for God's fatherhood is the source of parenthood in Heaven and on earth (cf. Ephesians 3:15). "The God of our faith is not a distant Being who contemplates indifferently the fate of men--their desires, their struggles, their sufferings. He is a Father who loves His children so much that He sends the Word, the Second Person of the Most Blessed Trinity, so that by taking on the nature of man He may die to redeem us. He is the loving Father who now leads us gently to Himself, through the action of the Holy Spirit who dwells in our hearts" ([St] J. Escriva, "Christ Is Passing By", p. 84).

13. The Holy Spirit is God's best gift to us, the great promise Christ gives His disciples (cf. John 5:26), the divine fire which descends on the Apostles at Pentecost, filling them with fortitude and freedom to proclaim Christ's message (Acts 2). "The profound reality which we see in the texts of Holy Scripture is not a remembrance from the past, from some golden age of the Church which has since been buried in history. Despite the weaknesses and the sins of every one of us, it is the reality of today's Church and the Church in all times. 'I will pray to the Father,' our Lord told His disciples, 'and He will give you another Counsellor to be with you for ever.' Jesus has kept His promise. He has risen from the dead and, in union with the eternal Father, He sends us the Holy Spirit to sanctify us and to give us life" ([St] J. Escriva, "Christ Is Passing By", 12).
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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.

Principles and Practices - October 8

Splendid Chances Really

Are you not foolish in wishing to be free from these attacks of impatience, etc.? I know how violent they can be, since they sweep down on me at all hours without any provoca­tion. You forget the many victories they furnish you with, the hours, perhaps of hard fighting, and only fix your eyes on the little tiny word of anger, or the small fault, which is gone with one "Jesus, forgive me."

-Doyle, 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 October 8

FOLLOW the pathway of Catholic teaching which hath flowed down from Christ himself through the Apostles even unto us, and will hereafter flow down to posterity.
_________________________
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-October 8

HAPPY the man who lives wholly united and abandoned to the divine will. He is neither puffed up by successes nor depressed by reverses. He well knows that all alike come from the self-same hand of God.
_________________
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

Gospel for Oct 7, Memorial: Our Lady of the Rosary

Wednesday, 27th Week in Ordinary Time

From: Luke 11:1-4

The Our Father
[1] He (Jesus) was praying in a certain place, and when He ceased, one of His disciples said to Him, "Lord, teach us to pray, as John taught His disciples." [2] And He said to them, "When you pray, say: `Our Father, hallowed be Thy name. Thy Kingdom come. [3] Give us each day our daily bread; [4] and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.'"
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Commentary:
1-4. St. Luke gives us a shorter form of the Lord's Prayer, or Our Father, than St. Matthew (6:9-13). In Matthew there are seven petitions, in Luke only four. Moreover, St. Matthew's version is given in the context of the Sermon on the Mount and specifically as part of Jesus' teaching on how to pray; St. Luke's is set in one of those occasions just after our Lord has been at prayer--two different contexts. There is nothing surprising about our Lord teaching the same thing on different occasions, not always using exactly the same words, not always at the same length, but always stressing the same basic points. Naturally, the Church uses the longer form of the Lord's Prayer, that of St. Matthew.

"When the disciples asked the Lord Jesus, `Teach us to pray', He replied by saying the words of the `Our Father', thereby giving a concrete model which is also a universal model. In fact, everything that can and must be said to the Father is contained in those seven requests which we all know by heart. There is such simplicity in them that even a child can learn them, but at the same time such depth that a whole life can be spent meditating on their meaning. Isn't that so? Does not each of those petitions deal with something essential to our life, directing it totally towards God the Father? Doesn't this prayer speak to us about `our daily bread', `forgiveness of our sins, since we forgive others' and about protecting us from `temptation' and `delivering us from evil?'" ([Pope] John Paul II, "General Audience", 14 March 1979).

The first thing our Lord teaches us to ask for is the glorification of God and the coming of His Kingdom. That is what is really important--the Kingdom of God and His justice (cf. Matthew 6:33). Our Lord also wants us to pray confident that our Father will look after our material needs, for "your Heavenly Father knows that you need them all" (Matthew 6:32). However, the Our Father makes us aspire especially to possess the goods of the Holy Spirit, and invites us to seek forgiveness (and to forgive others) and to avoid the danger of sinning. Finally the Our Father emphasizes the importance of vocal prayer. "`Domine, doce nos orare. Lord teach us to pray!' And our Lord replied: `When you pray say: "Pater noster, qui es in coelis"... Our Father, who art in Heaven...'. What importance we must attach to vocal prayer!" ([St] J. Escriva, "The Way", 84).

1. Jesus often went away to pray (cf. Luke 6:12; 22:39ff). This practice of the Master causes His disciples to want to learn how to pray. Jesus teaches them to do what He Himself does. Thus, when our Lord prays, He begins with the Word "Father!": "Father, into Thy hands I commit My spirit" (Luke 23:46); see also Matthew 11:25; 26:42, 53; Luke 23:34; John 11:41; etc.). His prayer on the Cross, "My God, My God,..." (Matthew 27:46), is not really an exception to this rule, because there He is quoting Psalm 22, the desperate prayer of the persecuted just man.

Therefore, we can say that the first characteristic prayer should have is the simplicity of a son speaking to his Father. "You write: `To pray is to talk with God. But about what?' About what? About Him, about yourself: joys, sorrows, successes, failures, noble ambitions, daily worries, weaknesses! And acts of thanksgiving and petition: and love and reparation. In a word: to get to know Him and to get to know yourself: `to get acquainted!'" ([St] J. Escriva, "The Way", 91).

2. "Hallowed be Thy name": in this first petition of the Our Father "we pray that God may be known, loved, honored and served by everyone and by ourselves in particular." This means that we want "unbelievers to come to a knowledge of the true God, heretics to recognize their errors, schismatics to return to the unity of the Church, sinners to be converted and the righteous to persevere in doing good." By this first petition, our Lord is teaching us that `we must desire God's glory more than our own interest and advantage." This hallowing of God's name is attained "by prayer and good example and by directing all our thoughts, affections and actions towards Him" ("St. Pius X Catechism", 290-293).

"Thy Kingdom come": "By the Kingdom of God we understand a triple spiritual kingdom--the Kingdom of God in us, which is grace; the Kingdom of God on earth, which is the Catholic Church; and the Kingdom of God in Heaven, which is eternal bliss [...]. As regards grace, we pray that God reign in us with His sanctifying grace, by which He is pleased to dwell in us as a king in his throne-room, and that He keeps us united to Him by the virtues of faith, hope and charity, by which He reigns in our intellect, in our heart and in our will [...]. As regards the Church, we pray that it extend and spread all over the world for the salvation of men [...]. As regards Heaven, we pray that one day we be admitted to that eternal bliss for which we have been created, where we will be totally happy" ("ibid.", 294-297).

3. The Tradition of the Church usually interprets the "bread" as not only material bread, since "man does not live by bread alone, but by every word that proceeds from the mouth of God" (Matthew 4:4; Deuteronomy 8:3). Here Jesus wants us to ask God for "what we need each day for soul and body [...]. For our soul we ask God to sustain our spiritual life, that is, we beg Him to give us His grace, of which we are continually in need [...]. The life of our soul is sustained mainly by the divine word and by the Blessed Sacrament of the Altar [...]. For our bodies we pray for what is needed to maintain us" ("St. Pius X Catechism", 302-305).

Christian doctrine stresses two ideas in this petition of the Our Father: the first is trust in Divine Providence, which frees us from excessive desire to accumulate possessions to insure us against the future (cf. Luke 12:16-21); the other idea is that we should take a brotherly interest in other people's needs, thereby moderating our selfish tendencies.

4. "So rigorously does God exact from us forgetfulness of injuries and mutual affection and love, that He rejects and despises the gifts and sacrifices of those who are not reconciled to one another" ("St. Pius V Catechism", IV, 14, 16).

"This sisters, is something which we should consider carefully; it is such a serious and important matter that God should pardon us our sins, which have merited eternal fire, that we must pardon all trifling things which have been done to us. As I have so few, Lord, even of these trifling things, to offer Thee, Thy pardoning of me must be a free gift: there is abundant scope here for Thy mercy. Blessed be Thou, who endurest one that is so poor" (St. Teresa of Avila, "Way of Perfection", Chapter 36).

"And lead us not into temptation": it is not a sin to "feel" temptation but to "consent" to temptation. It is also a sin to put oneself voluntarily into a situation which can easily lead one to sin. God allows us to be tempted, in order to test our fidelity, to exercise us in virtue and to increase our merits with the help of grace. In this petition we ask the Lord to give us His grace not to be overcome when put to the test, or to free us from temptation if we cannot cope with it.
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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.

Principles and Practices - October 7

The Need Of Grace

Mere natural morality, uninspired by religious motives, might stand the wear and tear of everyday life for a short petiod, but it is bound sooner or later to break down catastrophic­ally. We cannot avoid sin, nor can we advance in virtue without keeping ever in view a super­natural vision.

-Father Degen.
_________________
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 October 7

AT any rate, it is perfect happiness, if the truth may be there found, where it is most safe both to search for it and to hold 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

Thoughts from St Alphonsus for Every Day-October 7

(Feast of the Most Holy Rosary)

THERE is no devotion so generally practised by the faithful of all classes as that of the Rosary. The immense good that this noble devotion has done to the world is well known. How many, by its means, have been delivered from sin! how many led to a holy life! how many to a good death and to heaven!
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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

Gospel for Tuesday, 27th Week in Ordinary Time

From: Luke 10:38-42

Martha and Mary Welcome Our Lord
[38] Now as they went on their way, He (Jesus) entered a village; and a woman named Martha received Him into her house. [39] And she had a sister called Mary, who sat at the Lord's feet and listened to His teaching. [40] But Martha was distracted with much serving; and she went to Him and said, "Lord, do You not care that my sister has left me to serve alone? Tell her then to help me." [41] But the Lord answered her, "Martha, Martha, you are anxious and troubled about many things; [42] one thing is needful. Mary has chosen the good position, which shall not be taken away from her."
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Commentary:
38-42. Our Lord was heading for Jerusalem (Luke 9:51) and His journey took Him through Bethany, the village where Lazarus, Martha and Mary lived--a family for whom He had a special affection, as we see in other passages of the Gospel (cf. John 11:1-14; 12:1-9).

St. Augustine comments on this scene as follows: "Martha, who was arranging and preparing the Lord's meal, was busy doing many things, whereas Mary preferred to find her meal in what the Lord was saying. In a way she deserted her sister, who was very busy, and sat herself down at Jesus' feet and just listened to His words. She was faithfully obeying what the Psalm said: `Be still and know that I am God' (Psalm 46:10). Martha was getting annoyed, Mary was feasting; the former coping with many things, the latter concentrating on one. Both occupations were good" ("Sermon", 103).

Martha has come to be, as it were, the symbol of the active life, and Mary that of the contemplative life. However, for most Christians, called as they are to sanctify themselves in the middle of the world, action and contemplation cannot be regarded as two opposite ways of practising the Christian faith: an active life forgetful of union withGod is useless and barren; but an apparent life of prayer which shows no concern for apostolate and the sanctification of ordinary things also fails to please God. The key lies in being able to combine these two lives, without either harming the other. Close union between action and contemplation can be achieved in very different ways, depending on the specific vocation each person is given by God.

Far from being an obstacle, work should be a means and an occasion for a close relationship with our Lord, which is the most important thing in our life.

Following this teaching of the Lord, the ordinary Christian should strive to attain an integrated life--an intense life of piety and external activity, orientated towards God, practised out of love for Him and with an upright intention, which expresses itself in apostolate, in everyday work, in doing the duties of one's state in life. "You must understand now more clearly that God is calling you to serve Him IN AND FROM the ordinary, material and secular activities of human life. He waits for us every day, in the laboratory, in the operating room, in the army barracks, in the university chair, in the factory, in the workshop, in the fields, in the home and in all the immense panorama of work. Understand this well: there is something holy, something divine, hidden in the most ordinary situations, and it is up to each of you to discover it [...]. There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him. That is why I can tell you that our age needs to give back to matter and to the most trivial occurrences and situations their noble and original meaning. It needs to restore them to the service of the Kingdom of God, to spiritualize them, turning them into a means and an occasion for a continuous meeting with Jesus Christ" ([St] J. Escriva, "Conversations", 114).
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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.

Principles and Practices - October 6

Modesty Is Necessary

There are those who make little or no account of what appears in the exterior, under pre­tence that perfection consists not in modesty and silence, but in the interior, and in the practice of true and solid virtues. This, however, is an error; for though all agree that the very essence of perfec­tion consists in purity of heart, in charity, and the love of God, yet no man will ever attain these unless he be extremely careful in guarding his senses, and in the observance of exterior modesty.

-Alphonsus Rodriguez.
_________________
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 October 6

FOR the sake of the soul, therefore, either alone or chiefly hath the true religion...been appointed.
_________________________
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-October 6

IF we are in affliction, let us invoke Jesus, and he will console us. If we are tempted, let us invoke Jesus, and he will give us strength to withstand all our enemies. If we are in aridity, and are cold in divine love, let us invoke Jesus, and he will inflame our hearts.
_________________
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

Gospel for Monday, 27th Week in Ordinary Time

From: Luke 10:25-37

Parable of the Good Samaritan
[25] And behold, a lawyer stood up to put Him (Jesus) to the test, saying, "Teacher, what shall I do to inherit eternal life?" [26] He said to him, "What is written in the law? How do you read?" [27] And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind: and your neighbor as yourself." [28] And He said to him, "You have answered right; do this, and you will live." [29] But he, desiring to justify himself, said to Jesus, "And who is my neighbor?" [30] Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. [31] Now by chance a priest was going down that road; and when he saw him he passed by on the other side. [32] So likewise a Levite, when he came to the place and saw him, passed by on the other side. [33] But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, [34] and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. [35] And the next day he took out two denarii and gave them to the innkeeper, saying, "Take care of him; and whatever more you spend, I will repay you when I come back.' [36] Which of these three, do you think, proved neighbor to the man who fell among the robbers?" [37] He said, "The one who showed mercy on him." And Jesus said to him, "Go and do likewise."
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Commentary:
25-28. Our Lord's teaching is that the way to attain eternal life is through faithful fulfillment of the Law of God. The Ten Commandments, which God gave Moses on Mount Sinai (Exodus 20:1-17), express the natural law in a clear and concrete way. It is part of Christian teaching that the natural law exists, that it is a participation by rational creatures in the Eternal Law and that it is impressed on the conscience of every man when he is created by God (cf. Leo XIII, "Libertas Praestantissimum"). Obviously, therefore, the natural law, expressed in the Ten Commandments, cannot change or become outdated, for it is not dependent on man's will or on changing circumstances.

In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).

There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself; in the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38).

This passage of the Gospel also included another basic doctrine: the Law of God is not something negative--"Do not do this"--but something completely positive--love. Holiness, to which all baptized people are called, does not consist in not sinning, but in loving, in doing positive things, in bearing fruit in the form of love of God. When our Lord describes for us the Last Judgment He stresses this positive aspect of the Law of God (Matthew 25:31-46). The reward of eternal life will be given to those who do good.

27. "Yes, our only occupation here on earth is that of loving God--that is, to start doing what we will be doing for all eternity. Why must we love God? Well, because our happiness consists in love of God; it can consist in nothing else. So, if we do not love God, we will always be unhappy; and if we wish to enjoy any consolation and relief in our pains, we will attain it only by recourse to love of God. If you want to be convinced of this, go and find the happiest man according to the world; if he does not love God, you will find that in fact he is an unhappy man. And, on the contrary, if you discover the man most unhappy in the eyes of the world, you will see that because he loves God he is happy in every way. Oh my God!, open the eyes of our souls, and we will seek our happiness where we truly can find it" (St. John Mary Vianney, "Selected Sermons", Twenty-second Sunday after Pentecost).

29-37. In this moving parable, which only St. Luke gives us, our Lord explains very graphically who our neighbor is and how we should show charity towards him, even if he is our enemy.

Following other Fathers, St. Augustine ("De Verbis Domini Sermones", 37) identifies the Good Samaritan with our Lord, and the waylaid man with Adam, the source and symbol of all fallen mankind. Moved by compassion and piety, He comes down to earth to cure man's wounds, making them His own (Isaiah 53:4; Matthew 8:17; 1 Peter 2:24; 1 John 3:5). In fact, we often see Jesus being moved by man's suffering (cf. Matthew 9:36; Mark 1:41; Luke 7:13). And St. John says: "In this the love of God was made manifest among us, that God sent His only Son into the world so that we might live through Him. In this is love, not that we loved God but that He loved us and sent His Son to be the expiation for our sins. Beloved, if God so loved us, we also ought to love one another" (1 John 4:9-11).

This parable leaves no doubt about who our neighbor is--anyone (without distinction of race or relationship) who needs our help; nor about how we should love him--by taking pity on him, being compassionate towards his spiritual and corporal needs; and it is not just a matter of having the right feelings towards him; we must do something, we must generously serve him.

Christians, who are disciples of Christ, should share His love and compassion, never distancing themselves from others' needs. One way to express love for one's neighbor is perform the "works of mercy", which get their name from the fact that they are not duties in justice. There are fourteen such works, seven spiritual and seven corporal. The spiritual are: To convert the sinner; To instruct the ignorant; To counsel the doubtful; To comfort the sorrowful; To bear wrongs patiently; To forgive injuries; To pray for the living and the dead. The corporal works are: To feed the hungry; To give drink to the thirsty; To clothe the naked; To shelter the homeless; To visit the sick; To visit the imprisoned; To bury the dead.

31-32. Very probably one reason why our Lord used this parable was to correct one of the excesses of false piety common among His contemporaries. According to the Law of Moses, contact with dead bodies involved legal impurity, from which one was cleansed by various ablutions (cf. Numbers 19:11-22; Leviticus 21:1-4, 11-12). These regulations were not meant to prevent people from helping the injured; they were designed for reasons of hygiene and respect for the dead. The aberration of the priest and the Levite in this parable consisted in this: they did not know for sure whether the man who had been assaulted was dead or not, and they preferred to apply a wrong interpretation of a secondary, ritualistic precept of the Law rather than obey the more important commandment of loving one's neighbor and giving him whatever help one can.
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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.

Principles and Practices - October 5

A Reflection

Let the reader thus muse within himself: God knows me, singly and individually, just as truly, just as intimately, as though He knew no other and loved no other. He loves me no whit less because He loves millions besides me.

He loves me because He has made me; because His own divine image - the image of the ever-Blessed Trinity - is indelibly impressed upon me; because He has adorned and enriched my soul by His heavenly grace, transforming it into a thing of I extreme loveliness and exquisite splendour.

-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 October 5

AND if every system of teaching, however mean and easy, requires, in order to its being received, a teacher or master, what more full of rash pride, than, in the case of books of divine mysteries, both to be unwilling to learn from such as interpret them, and to wish to condemn them unlearned?
_________________________
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-October 5

Jesus, food of angels,
Monarch of the heart,
Oh, that I could never
From thy face depart.
_________________
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

Gospel for the 27th Sunday in Ordinary Time

From: Mark 10:2-16

The Indissolubility of Marriage (Continuation)
[2] And Pharisees came up and in order to test Him asked, "Is it lawful for a man to divorce his wife?" [3] He answered them, "What did Moses command you?" [4] They said, "Moses allowed a man to write a certificate of divorce, and to put her away." [5] But Jesus said to them, "For your hardness of heart he wrote this commandment. [6] But from the beginning of creation, 'God made them male and female.'; [7] `For this reason a man shall leave his father and mother and be joined to his wife, [8] and the two shall become one.' So they are no longer two but one. [9] What therefore God has joined together, let not man put asunder."

[10] And in the house the disciples asked Him about this matter. [11] And He said to them, "Whoever divorces his wife and marries another, commits adultery against her; [12] and if she divorces her husband and marries another, she commits adultery."

Jesus and the Children
[13] And they were bringing children to Him, that He might touch them; and the disciples rebuked them. [14] But when Jesus saw it He was indignant, and said to them, "Let the children come to Me, do not hinder them; for to such belongs the Kingdom of God. [15] Truly, I say to you, whoever does not receive the Kingdom of God like a child shall not enter it." [16] And He took them in His arms and blessed them, laying His hands upon them.
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Commentary:
1-12. This kind of scene occurs often in the Gospel. The malice of the Pharisees contrasts with the simplicity of the crowd, who listen attentively to Jesus' teaching. The Pharisees' question aimed at tricking Jesus into going against the Law of Moses. But Jesus Christ, Messiah and Son of God, has perfect understanding of that Law. Moses had permitted divorce because of the hardness of that ancient people: women had an ignominious position in those primitive tribes (they were regarded almost as animals or slaves); Moses, therefore, protected women's dignity against these abuses by devising the certificate of divorce; this was a real social advance. It was a document by which the husband repudiated his wife and she obtained freedom. Jesus restores to its original purity the dignity of man and woman in marriage, as instituted by God at the beginning of creation. "A man leaves his father and his mother and cleaves to his wife, and they become one flesh" (Genesis 2:24): in this way God established from the very beginning the unity and indissolubility of marriage. The Church's Magisterium, the only authorized interpreter of the Gospel and of the natural law, has constantly guarded and defended this teaching and has proclaimed it solemnly in countless documents (Council of Florence, "Pro Armeniis"; Council of Trent, "De Sacram. Matr."; Pius XI, "Casti Connubi"; Vatican II, "Gaudium Et Spes", 48; etc.).

Here is a good summary of this doctrine: "The indissolubility of marriage is not a caprice of the Church nor is it merely a positive ecclesiastical law. It is a precept of natural law, of divine law, and responds perfectly to our nature and to the supernatural order of grace" ([St] J. Escriva, "Conversations" , 97). Cf. note on Matthew 5:31-32.

5-9. When a Christian realizes that this teaching applies to everyone at all times, he should not be afraid of people reacting against it: "It is a fundamental duty of the Church to reaffirm strongly [...] the doctrine of the indissolubility of marriage. To all those who, in our times, consider it too difficult, or indeed impossible, to be bound to one person for the whole of life, and to those caught up in a culture that rejects the indis- solubility of marriage and openly mocks the commitment of spouses to fidelity, it is necessary to reaffirm the good news of the definitive nature of that conjugal love that has in Christ its foundation and strength (cf. Ephesians 5:25).

"Being rooted in the personal and total self-giving of the couple, and being required by the good of the children, the indissolubility of marriage finds its ultimate truth in the plan that God has manifested in His revelation: He wills and He communicates the indissolubility of marriage as a fruit, a sign and a requirement of the absolutely faithful love that God has for man and that the Lord Jesus has for the Church.

"Christ renews the first plan that the Creator inscribed in the hearts of man and woman, and in the celebration of the sacrament of matrimony offers `a new heart': thus the couples are not only able to overcome `hardness of heart' (Matthew 19:8), but also and above all they are able to share the full and definitive love of Christ, the new and eternal Covenant made flesh. Just as the Lord Jesus is the `faithful witness' (Revelation 3:14), the `yes' of the promises of God (cf. 2 Corinthians 1:20) and thus the supreme realization of the unconditional faithfulness with which God loves His people, so Christian couples are called to participate truly in the irrevocable indissolubility that binds Christ to the Church, His bride, loved by Him to the end (cf. John 13:1).

"To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one of the most precious and most urgent tasks of Christian couples in our time" (John Paul II, "Familiaris Consortio", 20).

13-16. This Gospel account has an attractive freshness and vividness about it which may be connected with St. Peter, from whom St. Mark would have taken the story. It is one of the few occasions when the Gospels tell us that Christ became angry. What provoked His anger was the disciples' intolerance: they felt that these people bringing children to Jesus were a nuisance: it meant a waste of His time; Christ had more serious things to do than be involved with little children. The disciples were well-intentioned; it was just that they were applying the wrong criteria. What Jesus had told them quite recently had not registered: "Whoever receives one such child in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me" (Mark 9:37).

Our Lord also stresses that a Christian has to become like a child to enter the Kingdom of Heaven. "To be little you have to believe as children believe, to love as children love, to abandon yourself as children do..., to pray as children pray" ([St] J. Escriva, "Holy Rosary", Prologue).

Our Lord's words express simply and graphically the key doctrine of man's divine sonship: God is our Father and we are His sons and daughters, His children; the whole of religion is summed up in the relationship of a son with His good Father. This awareness of God as Father involves a sense of dependence on our Father in Heaven and trusting abandon- ment to His loving providence-- in the way a child trusts its father or mother; the humility of recognizing that we can do nothing by ourselves; simplicity and sincerity, which make us straightforward and honest in our dealings with God and man.
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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.

Principles and Practices - October 4

The Nature of Divine Charity

The precious virtue of charity resides not in our sensitive nature; nor is it a painful longing of the soul, a longing which causes a beating of the heart, even though it should be what mystic writers call a languishing love; nor is it such as sensible affections usually are, a trouble­some, unquiet passion. It is seated in the superior soul, and is a quiet, resolute determination of the superior will to seek God and perfect union with Him; a resolution on the part of the soul not to abandon her purpose for any distractions or difficulty however great.

-Baker.
_________________
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 October 4

BUT if both the outward form of all things which we must believe assuredly flows from some fountain of truest beauty, and some, I know not what, inward conscience exhorts, as it were, in public and in private, all the better order of minds to seek God and to serve God; we must not give up all hope that the same God himself hath appointed some Authority whereon, resting as on a sure step, we may be lifted up unto God.
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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

Thoughts from St Alphonsus for Every Day-October 4

WHERE, indeed, did holy souls make their most beautiful resolutions, unless prostrate before the most Holy Sacrament? Who knows but that you also may one day, in the presence of the tabernacle, make the resolu­tion to give yourself entirely to God?
_________________
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

Gospel for Saturday, 26th Week in Ordinary Time

From: Luke 10:17-24

The Seventy Return From Their Mission
[17] The seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name!" [18] And He (Jesus) said to them, "I saw Satan fall like lightning from Heaven. [19] Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall hurt you. [20] Nevertheless do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in Heaven."

Jesus Gives Thanks
[21] In that same hour He rejoiced in the Holy Spirit and said, "I thank Thee, Father, Lord of Heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was Thy gracious will. [22] All things have been delivered to Me by My Father; and no one knows who the Son is except the Father, or who the Father is except the Son and any one to whom the Son chooses to reveal Him."

[23] Then turning to the disciples He said privately, "Blessed are the eyes which see what you see! [24] For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."
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Commentary:
20. Our Lord corrects His disciples, making them see that the right reason for rejoicing lies in hope of reaching Heaven, not in the power to do miracles which He gave them for their mission. As He said on another occasion, "On that day many will say to Me, `Lord, Lord, did we not prophesy in Your name, and cast our demons in Your name, and do many mighty works in Your name?' And then will I declare to them, `I never knew you; depart from Me, you evildoers'" (Matthew 7:22-23). In other words, in the eyes of God doing His holy will at all times is more important than working miracles.

21. This passage of the Gospel is usually called our Lord's "hymn of joy" and is also found in St. Matthew (11:25-27). It is one of those moments when Jesus rejoices to see humble people understanding and accepting the word of God.

Our Lord also reveals one of the effects of humility--spiritual childhood. For example, in another passage He says: "Truly, I say to you, unless you turn and become like children, you will never enter the Kingdom of Heaven" (Matthew 18:3). But spiritual childhood does not involve weakness, softness or ignorance: "I have often meditated on this life of spiritual childhood, which is not incompatible with fortitude, because it demands a strong will, proven maturity, an open and firm character [...]. To become children we must renounce our pride and self-sufficiency, recognizing that we can do nothing by ourselves. We must realize that we need grace, and the help of God our Father to find our way and keep it. To be little, you have to abandon yourself as children do, believe as children, beg as children beg" ([St] J. Escriva, "Christ Is Passing By", 10 and 143).

22. "This statement is a wonderful help to our faith," St. Ambrose comments, "because when you read `all' you realize that Christ is all-powerful, that He is not inferior to the Father, or less perfect than He; when you read `have been delivered to me', you confess that Christ is the Son, to whom everything belongs by right of being one in substance [with the Father] and not by grace of gift" ("Expositio Evangelii Sec. Lucam, in loc.").

Here we see Christ as almighty Lord and God, consubstantial with the Father, and the only one capable of revealing who the Father is. At the same time, we can recognize the divine nature of Jesus only if the Father gives us the grace of faith--as He did to St. Peter (cf. Matthew 16:17).

23-24. Obviously, seeing Jesus with one's own eyes was a wonderful thing for people who believed in him. However, our Lord will say to Thomas, "Blessed are those who have not seen and yet believe" (John 20:29). St. Peter, for his part, tells us: "Without having seen Him you love Him; though you do not see Him you believe in Him and rejoice with unutterable and exalted joy. As the outcome of your faith you obtain the salvation of your souls" (1 Peter 1:8-9).
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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.

Principles and Practices - October 3

Only One

Remember that you have only one soul; that you can die but once; that you have but one short life; that there is but one glory, and that eternal; and this thought will detach you from many things.

-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 October 3

HE will put no end to everlasting felicity, who giveth temporal patience unto the will; because both the one and the other is of him bestowed as a gift upon Charity, whose gift that Charity is also.
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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

Thoughts from St Alphonsus for Every Day-October 3

EVEN the old, the most decrepit, and the most sickly, flatter themselves that they will live three or four years longer. I say that of all who have gone to the other wor1d during the present year, not one imagined that he would die and end his days this year.
_________________
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

Gospel for Oct 2, Memorial: The Guardian Angels

Old Calendar: The Holy Guardian Angels

From: Matthew 18:1-5, 10

The "Little Ones" and the Kingdom. The Lost Sheep

[1] At that time, the disciples came to Jesus, saying, "Who is the greatest in the Kingdom of Heaven?" [2] And calling to Him a child, He put him in the midst of them, [3] and said, "Truly, I say to you, unless you turn and become like children, you will never enter the Kingdom of Heaven. [4] Whoever humbles himself like this child, he is the greatest in the Kingdom of Heaven.

[5] "Whoever receives one such child in My name receives Me.

[10] "See that you do not despise one of these little ones; for I tell you that in Heaven their angels always behold the face of My Father who is in Heaven.
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Commentary:

1-35. The teachings of Jesus recorded in chapter 18 of St. Matthew are often called the "discourse on the Church" or "ecclesiastical discourse" because they are a series of instructions on the way in which His Church is to be administered.

The first passage (Matthew 18:1-5), addressed to leaders, that is, the future hierarchy of the Church, warns them against natural tendencies to pride and ambition: even though they have positions of government, they must act with humility. In verses 6-10 Jesus emphasizes the fatherly care which pastors of the Church should have for the "little ones"--a term which covers everyone in need of special care for whatever reason (because they are recent converts, or are not well grounded in Church teaching, or are not yet adults, etc.)... God takes special care of the weak and will punish those who harm them.

Our Lord shows similar concern for those who are experiencing spiritual difficulties. Every effort, even an heroic effort, must be made to seek out the "lost sheep" (verses 12-14). If the Church in general and each Christian in particular should be concerned to spread the Gospel, all the more reason for them to try and see that those who already embraced the faith do not go astray...

Thus, the whole of Chapter 18, the "discourse of the Church", is a survey of the future history of the Church during its earthly stage, and a series of practical rules for conduct for Christians--a kind of complement to the Sermon on the Mount, (Chapters 5-7), which is a "magna carta" for the new Kingdom established by Christ.

1-6. Clearly the disciples still suffer from human ambition: they want to occupy key positions when Jesus comes to establish the Kingdom on earth (cf. Acts 1:6). To correct their pride, our Lord shows them a child and tells them that if they want to enter the Kingdom of Heaven, they must decide to be like children: children are incapable of hating anyone and are totally innocent of vice, particularly of pride, the worst vice of all. They are simple and full of trust.

Humility is one of the main pillars of the Christian life. "If you ask me", St. Augustine says, "what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility" ("Letter 118").

3-4. Applying these words to our Lord's virtues, Fray Luis de Granada makes the point that humility is superior to virginity: "If you cannot imitate the virginity of the humble, then imitate the humility of the virgin. Virginity is praiseworthy, but humility is more necessary. The former is recommended to us, the latter is an obligation for us; to the former we are invited, to the latter we are obliged [...]. And so we see that the former is celebrated as voluntary sacrifice, the latter required as an obligatory sacrifice. Lastly, you can be saved without virginity, but not without humility" ("Summa De La Vida Cristiana", Book 3, Part 2, Chapter 10).

5. Receiving a child in Jesus' name is the same as receiving Jesus Himself. Because children reflect the innocence, purity, simplicity and tenderness of our Lord, "In children and in the sick a soul in love sees Him" ([St] J. Escriva, "The Way", 419).

10. Jesus warns that giving scandal to little children is a very serious matter, for they have angels who guard them, who will plead a case before God against those who led them to commit sin.

In this context He speaks of children having guardian angels. However, everyone, adult or child, has a guardian angel. "By God's providence angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers [...]. Our Heavenly Father has placed over each of us an angel under whose protection and vigilance we are" ("St. Pius V Catechism", IV, 9, 4).

This means that we should have a trusting relationship with our guardian angel. "Have confidence in your guardian Angel. Treat him as a lifelong friend--that is what he is--and he will render you a thousand services in the ordinary affairs of each day" ([St] J. Escriva, "The Way", 562).
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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.

Principles and Practices - October 2

How God Teaches

To comprehend how it is that temptations are sent us by God for our good, we must consider that man, because of the evil inclinations of corrupt nature, is proud, ambitious, conceited, and always thinks himself to be more than he is. This self-esteem is so dangerous to true spiritual progress that the very scent of it is enough to hinder the attainment of perfection. Therefore our most faithful God, in that loving Providence which He exercises over each one, and especially over those who have truly given themselves up to His service, takes care to place us in positions where we may escape so great a danger: so that we are, as it were, forced to come to a true knowledge of ourselves.

-The Imitation.
_________________
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 October 2

THE holy Angels are at one with us even now, when our sins are remitted. Where­fore, after mention of the holy Church, is placed in the order of confession the remission of sins. For by this the Church which is in earth standeth; by this that is not lost, which had been lost and has been found.
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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

Thoughts from St Alphonsus for Every Day-October 2

(Feast of Guardian Angels)

WE ought to have great confidence in the assistance of our good angels. God's love for us was not satisfied with giving us his Son Jesus for our Redeemer, and Mary for our advocate. He has been pleased to give us also his angels to be our guardians, and has commanded them to assist us during the course of our lives.
_________________
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