From: John 10:27-30
Jesus and the Father are One
(Jesus said, ) [27] "My sheep hear My voice, and I know them, and they follow Me; [28] and I give them eternal life, and they shall never perish, and no one shall snatch them out of My hand. [29] My Father, who has given them to Me, is greater than all, and no one is able to snatch them out of the Father's hand. [30] I and the Father are one."
_____________________
Commentary:
26-29. Certainly faith and eternal life cannot be merited by man's own efforts: they are a gift of God. But the Lord does not deny anyone grace to believe and be saved, because He `wishes all men to be saved and to come to the knowledge of the Truth" (1 Timothy 2:4). If someone tries to avoid receiving the gift of faith, his unbelief is blameworthy. On this point St. Thomas Aquinas teaches: "I can see, thanks to the light of the sun; but if I close my eyes, I cannot see: this is no fault of the sun, it is my own fault, because by closing my eyes, I prevent the sunlight from reaching me" ("Commentary on St. John, ad loc.").
But those who do not oppose divine grace do come to believe in Jesus. They are known to and loved by Him, enter under His protection and remain faithful with the help of His grace, which is a pledge of the eternal life which the Good Shepherd will eventually give them. It is true that in this world they will have to strive and in the course of striving they will sustain wounds; but if they stay united to the Good Shepherd nothing and no one will snatch Christ's sheep from Him, because our Father, God, is stronger than the Evil One. Our hope that God will grant us final perseverance is not based on our strength but on God's mercy: this hope should always motivate us to strive to respond to grace and to be more faithful to the demands of our faith.
30. Jesus reveals that He and the Father are one in substance. Earlier He proclaimed that God was His Father, "making Himself equal with God"--which is why a number of times the Jewish authorities think of putting Him to death (cf. 5:18; 8:59). Now He speaks about the mystery of God, which is something we can know about only through Revelation. Later on He will reveal more about this mystery, particularly at the Last Supper (14:10; 17:21-22). It is something the evangelist reflects on at the very beginning of the Gospel, in the prologue (cf. John 1:1 and note).
"Listen to the Son Himself", St. Augustine invites us. "`I and the Father are one.' He did not say, `I am the Father' or `I and the Father are one [Person].' But when He says, `I and the Father are one,' notice the two words `[we are]' and `one'...For if they are one, then they are not diverse; if `[we] are', then there is both a Father and a Son" ("In Ioann. Evang.", 36, 9). Jesus reveals that He is one in substance with the Father as far as divine essence or nature is concerned, but He also reveals that the Father and the Son are distinct Persons: "We believe then in the Father who eternally begets the Son; in the Son, the Word of God, who is eternally begotten; in the Holy Spirit, the uncreated Person who proceeds from the Father and the Son as their eternal Love. Thus in the three divine Persons, "coaeternae sibi et coaequales", the life and beatitude of God perfectly One superabound and are consummated in the supreme excellence and glory proper to uncreated Being, and always `there should be venerated Unity in the Trinity and Trinity in the Unity'" ([Pope] Paul VI, "Creed of the People of God," 10).
___________________________
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.
Saturday, April 24, 2010
Principles and Practices - April 25
The Priest
All comes to us by the priest; yes, all happiness, all grace; every heavenly gift. If we had not the Sacrament of Holy Orders we should not have Our Lord.
Who placed Him in the Tabernacle?
The priest.
Who first received your soul on its entrance into life?
The priest.
Who nourishes it to give it strength for its pilgrimage?
The priest.
Who will prepare it to appear before God, by washing it for the last time in the Blood of Jesus Christ?
The priest.
And if that soul shall die, who will raise it again, who will restore it to tranquillity and peace?
Once more, the priest.
You cannot recall to mind one single blessing from God without beholding by the side of that remembrance the image of the priest.
-Cure d' Ars.
_________________
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
All comes to us by the priest; yes, all happiness, all grace; every heavenly gift. If we had not the Sacrament of Holy Orders we should not have Our Lord.
Who placed Him in the Tabernacle?
The priest.
Who first received your soul on its entrance into life?
The priest.
Who nourishes it to give it strength for its pilgrimage?
The priest.
Who will prepare it to appear before God, by washing it for the last time in the Blood of Jesus Christ?
The priest.
And if that soul shall die, who will raise it again, who will restore it to tranquillity and peace?
Once more, the priest.
You cannot recall to mind one single blessing from God without beholding by the side of that remembrance the image of the priest.
-Cure d' Ars.
_________________
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
The School of Love & Other Essays, April 24
WOMAN
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...I know I am speaking to deaf ears; that is the agony of the priest.
One curls her lip in contempt, and says that of course a priest should speak like this; but he does not know life and its delights.
Another is indignant and will have no interference; her soul, she says, and its salvation are her own affair.
Yet a third cries out that so-and-so does this and is no worse for it, that thousands of others do the same; and why should not she be allowed to do likewise?
A fourth, with a little tenderness left in her heart, listens to his words, and fears there may be something in them, but she fears no less to lose that intoxication of which she has begun to taste.
And meanwhile to each and all the serpent whispers on, and the echo is repeated from countless mouths all around: "No, you shall not die the death. For God doth know that in what day soever you shall eat thereof, your eyes shall be opened; and you shall be as gods, knowing good and evil."
Yes, all this is spoken to deaf ears; once the path has been deliberately chosen it is hard to take a step back. The consent becomes a fascination, the fascination becomes a slavery; honour goes, dignity is lost; and the laughter of flattery that led the way, now that the poor victim lies in. the mire robbed of both, turns into the laughter of contempt.
She was our queen, now she is our slave; before she commanded, now she is wholly at our mercy; at one time she had power to lead us to good, she has used her power to do harm, and let her take the consequences.
And those who know only too well where all this wildness leads, can do no more than look on, and utter their vain appeal, and pray God to have mercy at least in the end...
[Continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...I know I am speaking to deaf ears; that is the agony of the priest.
One curls her lip in contempt, and says that of course a priest should speak like this; but he does not know life and its delights.
Another is indignant and will have no interference; her soul, she says, and its salvation are her own affair.
Yet a third cries out that so-and-so does this and is no worse for it, that thousands of others do the same; and why should not she be allowed to do likewise?
A fourth, with a little tenderness left in her heart, listens to his words, and fears there may be something in them, but she fears no less to lose that intoxication of which she has begun to taste.
And meanwhile to each and all the serpent whispers on, and the echo is repeated from countless mouths all around: "No, you shall not die the death. For God doth know that in what day soever you shall eat thereof, your eyes shall be opened; and you shall be as gods, knowing good and evil."
Yes, all this is spoken to deaf ears; once the path has been deliberately chosen it is hard to take a step back. The consent becomes a fascination, the fascination becomes a slavery; honour goes, dignity is lost; and the laughter of flattery that led the way, now that the poor victim lies in. the mire robbed of both, turns into the laughter of contempt.
She was our queen, now she is our slave; before she commanded, now she is wholly at our mercy; at one time she had power to lead us to good, she has used her power to do harm, and let her take the consequences.
And those who know only too well where all this wildness leads, can do no more than look on, and utter their vain appeal, and pray God to have mercy at least in the end...
[Continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Gospel for Saturday, 3rd Week of Easter
From: John 6:60-69
The Disciples' Reaction
[60] Many of His (Jesus') disciples, when they heard of it, said, "This is a hard saying; who can listen to it?" [61] But Jesus, knowing in Himself that His disciples murmured at it, said to them, "Do you take offense at this? [62] Then what if you were to see the Son of Man ascending where He was before? [63] It is the Spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. [64] But there are some of you that do not believe." For Jesus knew from the first who those were that did not believe, and who it was that should betray Him. [65] And He said, "This is why I told you that no one can come to Me unless it is granted him by the Father."
[66] After this many of the disciples drew back and no longer went with Him. [67] Jesus said to the Twelve, "Will you also go away?" [68] Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life; [69] and we have believed, and have come to know, that You are the Holy One of God."
_______________________
Commentary:
60-62. Many of His listeners find the Eucharistic mystery completely incomprehensible. Jesus Christ requires His disciples to accept His words because it is He who has spoken them. That is what the supernatural act of faith involves--that act "whereby, inspired and assisted by the grace of God, we believe that the things which He has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God Himself who reveals them, and who can neither be deceived nor deceive" (Vatican I, "Dei Filius", Chapter 3).
As on other occasions, Jesus speaks about future events to help His disciples believe: "I have told you before it takes place, so that when it does take place, you may believe" (John 14:29).
63. Jesus says that we cannot accept this mystery if we think of it in too human a way, in other words, by just seeking to indulge our senses or having too earthbound a view of things. Only someone who listens to His words and receives them as God's revelation, which is "spirit and life", is in a position to accept them.
66. The promise of the Eucharist, which caused arguments (verse 52) among Christ's hearers at Capernaum and scandalized some of them (verse 61), led many people to give up following Him. Jesus had outlined a wonderful and salvific truth, but those disciples closed themselves to divine grace; they were not ready to accept anything which went beyond their very limited horizons. The mystery of the Eucharist does call for a special act of faith. St. John Chrysostom therefore advised Christians: "Let us in everything believe God, and gainsay Him in nothing, though what it said be contrary to our thoughts and senses. [...] Let us act likewise in respect to the [Eucharistic] mysteries, not looking at the things set before us, but keeping in mind His words. For His words cannot deceive" (St. John Chrysostom, "Hom. on St. Matthew", 82).
67-71. This passage is similar to that at Capernaum where Peter again, in the name of the Twelve, takes the initiative in expressing his faith in Jesus as Messiah (cf. Matthew 16:13-20; Mark 8:27-30). Other people present may have been unbelieving, but the Apostles are not scandalized by our Lord's words: they say that they have already a deep-rooted confidence in Him; they do not want to leave Him. What St. Peter says (verse 68) is not just a statement of human solidarity but an _expression of genuine supernatural faith--as yet imperfect--which is the result of the influence of divine grace on his soul (cf. Matthew 16:17).
Although the Twelve stay with Him at this point, Judas will later betray the Master. Jesus' foreknowledge of this future infidelity throws a shadow over His joy at the loyalty of the Twelve. We Christians should be humble enough to realize that we are capable of betraying our Lord if we give up using the means He has left us to cleave to Him. St. Peter's words (verse 68) are a beautiful aspiration we can use whenever we feel tempted.
68. Simon Peter expresses the feelings of the Apostles who, through staying loyal to Jesus, are getting to know Him much better and becoming more closely involved with Him: "Seek Jesus; endeavoring to acquire a deep personal faith that will inform and direct your whole life. But, above all, let it be your commitment and your program to love Jesus, with a sincere, authentic and personal love. He must be your friend and your support along the path of life. He alone has words of eternal life" ([Pope] John Paul II, "Address to Students in Guadalajara", 30 January 1979).
69. "The Holy One of God": this is what the original text must have said, according to most of the Greek codexes and the most important early translations. "The Holy One" is one of the expressions which designate the Messiah (cf. Mark 1:24; Luke 1:35; 4:34; Acts 2:27; Psalm 16:10), or God Himself (cf. Isaiah 6:3; 43:15; 1 Peter 1:15; 1 John 2:20; etc.). The rendering "the Christ, the Son of God" found in some translations, including the Vulgate, is supported by less important Greek manuscripts, and would seem to be an explanation of the messianic significance of the original phrase.
___________________________
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 Disciples' Reaction
[60] Many of His (Jesus') disciples, when they heard of it, said, "This is a hard saying; who can listen to it?" [61] But Jesus, knowing in Himself that His disciples murmured at it, said to them, "Do you take offense at this? [62] Then what if you were to see the Son of Man ascending where He was before? [63] It is the Spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. [64] But there are some of you that do not believe." For Jesus knew from the first who those were that did not believe, and who it was that should betray Him. [65] And He said, "This is why I told you that no one can come to Me unless it is granted him by the Father."
[66] After this many of the disciples drew back and no longer went with Him. [67] Jesus said to the Twelve, "Will you also go away?" [68] Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life; [69] and we have believed, and have come to know, that You are the Holy One of God."
_______________________
Commentary:
60-62. Many of His listeners find the Eucharistic mystery completely incomprehensible. Jesus Christ requires His disciples to accept His words because it is He who has spoken them. That is what the supernatural act of faith involves--that act "whereby, inspired and assisted by the grace of God, we believe that the things which He has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God Himself who reveals them, and who can neither be deceived nor deceive" (Vatican I, "Dei Filius", Chapter 3).
As on other occasions, Jesus speaks about future events to help His disciples believe: "I have told you before it takes place, so that when it does take place, you may believe" (John 14:29).
63. Jesus says that we cannot accept this mystery if we think of it in too human a way, in other words, by just seeking to indulge our senses or having too earthbound a view of things. Only someone who listens to His words and receives them as God's revelation, which is "spirit and life", is in a position to accept them.
66. The promise of the Eucharist, which caused arguments (verse 52) among Christ's hearers at Capernaum and scandalized some of them (verse 61), led many people to give up following Him. Jesus had outlined a wonderful and salvific truth, but those disciples closed themselves to divine grace; they were not ready to accept anything which went beyond their very limited horizons. The mystery of the Eucharist does call for a special act of faith. St. John Chrysostom therefore advised Christians: "Let us in everything believe God, and gainsay Him in nothing, though what it said be contrary to our thoughts and senses. [...] Let us act likewise in respect to the [Eucharistic] mysteries, not looking at the things set before us, but keeping in mind His words. For His words cannot deceive" (St. John Chrysostom, "Hom. on St. Matthew", 82).
67-71. This passage is similar to that at Capernaum where Peter again, in the name of the Twelve, takes the initiative in expressing his faith in Jesus as Messiah (cf. Matthew 16:13-20; Mark 8:27-30). Other people present may have been unbelieving, but the Apostles are not scandalized by our Lord's words: they say that they have already a deep-rooted confidence in Him; they do not want to leave Him. What St. Peter says (verse 68) is not just a statement of human solidarity but an _expression of genuine supernatural faith--as yet imperfect--which is the result of the influence of divine grace on his soul (cf. Matthew 16:17).
Although the Twelve stay with Him at this point, Judas will later betray the Master. Jesus' foreknowledge of this future infidelity throws a shadow over His joy at the loyalty of the Twelve. We Christians should be humble enough to realize that we are capable of betraying our Lord if we give up using the means He has left us to cleave to Him. St. Peter's words (verse 68) are a beautiful aspiration we can use whenever we feel tempted.
68. Simon Peter expresses the feelings of the Apostles who, through staying loyal to Jesus, are getting to know Him much better and becoming more closely involved with Him: "Seek Jesus; endeavoring to acquire a deep personal faith that will inform and direct your whole life. But, above all, let it be your commitment and your program to love Jesus, with a sincere, authentic and personal love. He must be your friend and your support along the path of life. He alone has words of eternal life" ([Pope] John Paul II, "Address to Students in Guadalajara", 30 January 1979).
69. "The Holy One of God": this is what the original text must have said, according to most of the Greek codexes and the most important early translations. "The Holy One" is one of the expressions which designate the Messiah (cf. Mark 1:24; Luke 1:35; 4:34; Acts 2:27; Psalm 16:10), or God Himself (cf. Isaiah 6:3; 43:15; 1 Peter 1:15; 1 John 2:20; etc.). The rendering "the Christ, the Son of God" found in some translations, including the Vulgate, is supported by less important Greek manuscripts, and would seem to be an explanation of the messianic significance of the original phrase.
___________________________
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.
News Updates, 4/24
Study Confirms Link Between Autism and Use of Cells From From Abortions in Vaccines
A new study conducted by the Environmental Protection Agency shows a correlation between the use of cells from babies in abortions in vaccines to an increase in autism rates. The study provides another problem from pro-life advocates who are already concerned about the abortion-vaccine tie. The study, published in February in the publication Environmental Science & Technology, confirms 1988 as a “change point” in the rise of Autism Disorder rate...
A new study conducted by the Environmental Protection Agency shows a correlation between the use of cells from babies in abortions in vaccines to an increase in autism rates. The study provides another problem from pro-life advocates who are already concerned about the abortion-vaccine tie. The study, published in February in the publication Environmental Science & Technology, confirms 1988 as a “change point” in the rise of Autism Disorder rate...
Friday, April 23, 2010
Principles and Practices - April 24
The Main Purpose
The life of the Christian has a function that is all its own, namely to express and translate into actuality Christ, the Son of God; for the Son of God could not be man's life, unless man's life had it for one of its organic functions to give expression to the Son of God.
-Vonier, O.S.B.
_________________
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
The life of the Christian has a function that is all its own, namely to express and translate into actuality Christ, the Son of God; for the Son of God could not be man's life, unless man's life had it for one of its organic functions to give expression to the Son of God.
-Vonier, O.S.B.
_________________
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
The School of Love & Other Essays, April 23
WOMAN
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...And if so much is good and glorious, then why not more? If such is her influence, why should it not be greater?....
Let her go further and conquer for herself - she may even whisper that she conquers for God - all that will, nay must be for the best. So she plunges in, laughingly, daringly, declaring that she sees no harm, silencing every warning, accustoming herself to every further step, defying conscience until at last it ceases to speak, making more and more merry on the outside and telling herself that this is life, allowing herself no time or thought to see how it is within, refusing to believe what she very well knows, or knew before she made the plunge, that at the end of this road lies the death of her best self and a heart-wound for the remainder of her life.
[Continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...And if so much is good and glorious, then why not more? If such is her influence, why should it not be greater?....
Let her go further and conquer for herself - she may even whisper that she conquers for God - all that will, nay must be for the best. So she plunges in, laughingly, daringly, declaring that she sees no harm, silencing every warning, accustoming herself to every further step, defying conscience until at last it ceases to speak, making more and more merry on the outside and telling herself that this is life, allowing herself no time or thought to see how it is within, refusing to believe what she very well knows, or knew before she made the plunge, that at the end of this road lies the death of her best self and a heart-wound for the remainder of her life.
"She sang as she danced along the path,I know I am speaking to deaf ears; that is the agony of the priest....
An' the words came down to me:
'What matter a thought of the future years,
When love and youth are free?'
Singing she passed along the path
With myriad flowers entwined:
Fairer her face than the days of spring,
But her eyes - oh! her eyes were blind!
[Continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Thursday, April 22, 2010
Gospel for Friday, 3rd Week of Easter
From: John 6:52-59
The Discourse on the Bread of Life (Continuation)
(Jesus said to the Jews,) [52] The Jews disputed among themselves, saying, "How can this Man give us His flesh to eat?" [53] So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you; [54] he who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. [55] For My flesh is food indeed, and My blood is drink indeed. [56] He who eats My flesh and drinks My blood abides in Me, and I in him. [57] As the living Father sent Me, and I live because of the Father, so he who eats Me will live because of Me. [58] This is the bread which came from Heaven, not such as the fathers ate and died; he who eats this bread will live for ever." This He said in the synagogue, as He taught in Capernaum.
______________________
Commentary:
49-51. The manna during the Exodus was a figure of this bread--Christ Himself--which nourishes Christians on their pilgrimage through this world. Communion is the wonderful banquet at which Christ gives Himself to us: "the bread which I shall give for the life of the world is My flesh". These words promise the manifestation of the Eucharist at the Last Supper: "This is My body which is for you" (1 Corinthians 11:24). The words "for the life of the world" and "for you" refer to the redemptive value of the sacrifice of Christ on the cross. In some sacrifices of the Old Testament, which were a figure of the sacrifice of Christ, part of the animal offered up was later used for food, signifying participation in the sacred rite (cf. Exodus 11:3-4). So, by receiving Holy Communion, we are sharing in the sacrifice of Christ: which is why the Church sings in the Liturgy of the Hours on the Feast of Corpus Christi: "O sacred feast in which we partake of Christ: His sufferings are remembered, our minds are filled with His grace and we receive a pledge of the glory that is to be ours" ("Magnificat Antiphon", Evening Prayer II).
52. Christ's hearers understand perfectly well that He means exactly what He says; but they cannot believe that what He says could be true; if they had understood Him in a metaphorical, figurative or symbolic sense there would be no reason for them to be surprised and nothing to cause an argument. Later, Jesus reaffirms what He has said--confirming what they have understood Him to say (cf. verses 54-56).
53. Once again Jesus stresses very forcefully that it is necessary to receive Him in the Blessed Eucharist in order to share in divine life and develop the life of grace received in Baptism. No parent is content to bring children into the world: they have to be nourished and looked after to enable them to reach maturity. "We receive Jesus Christ in Holy Communion to nourish our souls and to give us an increase of grace and the gift of eternal life" ("St. Pius X Catechism", 289).
54. Jesus clearly states that His body and blood are a pledge of eternal life and a guarantee of the resurrection of the body. St. Thomas Aquinas gives this explanation: "The Word gives life to our souls, but the Word made flesh nourishes our bodies. In this Sacrament is contained the Word not only in His divinity but also in His humanity; therefore, it is the cause not only of the glorification of our souls but also of that of our bodies" ("Commentary on St. John, in loc.").
Our Lord uses a stronger word than just "eating" (the original verb could be translated as "chewing") which shows that Communion is a real meal. There is no room for saying that He was speaking only symbolically, which would mean that Communion was only a metaphor and not really eating and drinking the Body and Blood of Christ.
"All these invitations, promises and threats sprang from the great desire which (Jesus) had of giving us Himself in the holy Sacrament of the altar. But why should Jesus so ardently desire us to receive Him in Holy Communion? It is because love always sighs for, and tends to a union with, the object beloved. True friends wish to be united in such a manner as to become only one. The love of God for us being immense, He destined us to possess Him not only in Heaven, but also here below, by the most intimate union, under the appearance of bread in the Eucharist. It is true we do not see Him; but He beholds us, and is really present; yes, He is present in order that we may possess Him and He conceals Himself, that we may desire Him, and until we reach our true homeland Jesus Christ wishes in this way to be entirely ours, and to be perfectly united to us" (St. Alphonsus Liguori, "The Love of Our Lord Jesus Christ Reduced to Practice", Chapter 2).
55. In the same way as bodily food is necessary for life on earth, Holy Communion is necessary for maintaining the life of the soul, which is why the Church exhorts us to receive this Sacrament frequently: "Every day, as is desirable, and in the greatest possible numbers, the faithful must take an active part in the sacrifice of the Mass, avail themselves of the pure, holy refreshment of Holy Communion and make a suitable thanksgiving in return for this great gift of Christ the Lord. Here are the words they should keep in mind: `Jesus Christ and the Church desire all Christ's faithful to approach the sacred banquet every day. The basis of this desire is that they should be united to God by the sacrament and draw strength from it to restrain lust, to wash away the slight faults of daily occurrence and to take precautions against the more serious sins to which human frailty is liable' (Decree of the S.C. of the Council, 20 December 1905)" ([Pope] Paul VI, "Mysterium Fidei").
"The Savior has instituted the most august sacrament of the Eucharist, which truly contains His flesh and His blood, so that he who eats this bread may live forever; whosoever, therefore, makes use of it often with devotion so strengthens the health and the life of his soul, that it is almost impossible for him to be poisoned by any kind of evil affection. We cannot be nourished with this flesh of life, and live with the affections of death. [...]. Christians who are damned will be unable to make any reply when the just Judge shows them how much they are to blame for dying spiritually, since it was so easy for them to maintain themselves in life and in health by eating His Body which He had left them for this purpose. Unhappy souls, He will say, why did you die, seeing that you had at your command the fruit and the food of life?" (St. Francis de Sales, "Introduction to the Devout Life", II, 20, 1).
56. The most important effect of the Blessed Eucharist is intimate union with Jesus Christ. The very word "communion" suggests sharing in the life of our Lord and becoming one with Him; if our union with Jesus is promoted by all the sacraments through the grace which they give us, this happens more intensely in the Eucharist, for in it we receive not only grace but the very Author of grace: "Really sharing in the body of the Lord in the breaking of the eucharistic bread, we are taken up into communion with Him and with one another. `Because the bread is one, we, though many, are one body, all of us who partake of the one bread' (1 Corinthians 10:17)" (Vatican II, "Lumen Gentium", 7). Precisely because the Eucharist is the sacrament which best signifies and effects our union with Christ, it is there that the whole Church manifests and effects its unity: Jesus Christ "instituted in His Church the wonderful sacrament of the Eucharist, by which the unity of the Church is both signified and brought about" (Vatican II, "Unitatis Redintegratio", 2).
57. In Christ, the Incarnate Word sent to mankind, "the whole fullness of deity, dwells bodily (Colossians 2:9) through the ineffable union of His human nature and His divine nature in the Person of the Word. By receiving in this sacrament the body and blood of Christ indissolubly united to His divinity, we share in the divine life of the second Person of the Blessed Trinity. We will never be able to appreciate enough the intimacy with God Himself--Father, Son and Holy Spirit--that we are offered in the eucharistic banquet.
"We can therefore do nothing more agreeable to Jesus Christ than to go to Communion with the dispositions suitable to so great an action, since we are then united to Jesus Christ, according to the desire of this all-loving God. I have said with `suitable' and not `worthy' disposition, for who could communicate if it was necessary to be worthy of so great a Savior? No one but a God would be worthy to receive a God. But by this word suitable, or convenient, I mean such a disposition as becomes a miserable creature, who is clothed with the unhappy flesh of Adam. Ordinarily speaking, it is sufficient that we communicate in a state of grace and with an anxious desire of advancing in the love of Jesus Christ" (St. Alphonsus Liguori, "The Love of Our Lord Jesus Christ Reduced to Practice", Chapter 2).
58. For the third time (cf. 6:31-32 and 6:49) Jesus compares the true bread of life, His own body, with the manna God used to feed the Israelites every day during their forty years in the wilderness--thereby, inviting us to nourish our soul frequently with the food of His body.
"`Going to Communion every day for so many years! Anybody else would be a saint by now, you told me, and I...I'm always the same!' Son, I replied, keep up your daily Communion, and think: what would I be if I had not gone'" ([St] J. Escriva, "The Way", 534).
_______________________
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 Discourse on the Bread of Life (Continuation)
(Jesus said to the Jews,) [52] The Jews disputed among themselves, saying, "How can this Man give us His flesh to eat?" [53] So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you; [54] he who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. [55] For My flesh is food indeed, and My blood is drink indeed. [56] He who eats My flesh and drinks My blood abides in Me, and I in him. [57] As the living Father sent Me, and I live because of the Father, so he who eats Me will live because of Me. [58] This is the bread which came from Heaven, not such as the fathers ate and died; he who eats this bread will live for ever." This He said in the synagogue, as He taught in Capernaum.
______________________
Commentary:
49-51. The manna during the Exodus was a figure of this bread--Christ Himself--which nourishes Christians on their pilgrimage through this world. Communion is the wonderful banquet at which Christ gives Himself to us: "the bread which I shall give for the life of the world is My flesh". These words promise the manifestation of the Eucharist at the Last Supper: "This is My body which is for you" (1 Corinthians 11:24). The words "for the life of the world" and "for you" refer to the redemptive value of the sacrifice of Christ on the cross. In some sacrifices of the Old Testament, which were a figure of the sacrifice of Christ, part of the animal offered up was later used for food, signifying participation in the sacred rite (cf. Exodus 11:3-4). So, by receiving Holy Communion, we are sharing in the sacrifice of Christ: which is why the Church sings in the Liturgy of the Hours on the Feast of Corpus Christi: "O sacred feast in which we partake of Christ: His sufferings are remembered, our minds are filled with His grace and we receive a pledge of the glory that is to be ours" ("Magnificat Antiphon", Evening Prayer II).
52. Christ's hearers understand perfectly well that He means exactly what He says; but they cannot believe that what He says could be true; if they had understood Him in a metaphorical, figurative or symbolic sense there would be no reason for them to be surprised and nothing to cause an argument. Later, Jesus reaffirms what He has said--confirming what they have understood Him to say (cf. verses 54-56).
53. Once again Jesus stresses very forcefully that it is necessary to receive Him in the Blessed Eucharist in order to share in divine life and develop the life of grace received in Baptism. No parent is content to bring children into the world: they have to be nourished and looked after to enable them to reach maturity. "We receive Jesus Christ in Holy Communion to nourish our souls and to give us an increase of grace and the gift of eternal life" ("St. Pius X Catechism", 289).
54. Jesus clearly states that His body and blood are a pledge of eternal life and a guarantee of the resurrection of the body. St. Thomas Aquinas gives this explanation: "The Word gives life to our souls, but the Word made flesh nourishes our bodies. In this Sacrament is contained the Word not only in His divinity but also in His humanity; therefore, it is the cause not only of the glorification of our souls but also of that of our bodies" ("Commentary on St. John, in loc.").
Our Lord uses a stronger word than just "eating" (the original verb could be translated as "chewing") which shows that Communion is a real meal. There is no room for saying that He was speaking only symbolically, which would mean that Communion was only a metaphor and not really eating and drinking the Body and Blood of Christ.
"All these invitations, promises and threats sprang from the great desire which (Jesus) had of giving us Himself in the holy Sacrament of the altar. But why should Jesus so ardently desire us to receive Him in Holy Communion? It is because love always sighs for, and tends to a union with, the object beloved. True friends wish to be united in such a manner as to become only one. The love of God for us being immense, He destined us to possess Him not only in Heaven, but also here below, by the most intimate union, under the appearance of bread in the Eucharist. It is true we do not see Him; but He beholds us, and is really present; yes, He is present in order that we may possess Him and He conceals Himself, that we may desire Him, and until we reach our true homeland Jesus Christ wishes in this way to be entirely ours, and to be perfectly united to us" (St. Alphonsus Liguori, "The Love of Our Lord Jesus Christ Reduced to Practice", Chapter 2).
55. In the same way as bodily food is necessary for life on earth, Holy Communion is necessary for maintaining the life of the soul, which is why the Church exhorts us to receive this Sacrament frequently: "Every day, as is desirable, and in the greatest possible numbers, the faithful must take an active part in the sacrifice of the Mass, avail themselves of the pure, holy refreshment of Holy Communion and make a suitable thanksgiving in return for this great gift of Christ the Lord. Here are the words they should keep in mind: `Jesus Christ and the Church desire all Christ's faithful to approach the sacred banquet every day. The basis of this desire is that they should be united to God by the sacrament and draw strength from it to restrain lust, to wash away the slight faults of daily occurrence and to take precautions against the more serious sins to which human frailty is liable' (Decree of the S.C. of the Council, 20 December 1905)" ([Pope] Paul VI, "Mysterium Fidei").
"The Savior has instituted the most august sacrament of the Eucharist, which truly contains His flesh and His blood, so that he who eats this bread may live forever; whosoever, therefore, makes use of it often with devotion so strengthens the health and the life of his soul, that it is almost impossible for him to be poisoned by any kind of evil affection. We cannot be nourished with this flesh of life, and live with the affections of death. [...]. Christians who are damned will be unable to make any reply when the just Judge shows them how much they are to blame for dying spiritually, since it was so easy for them to maintain themselves in life and in health by eating His Body which He had left them for this purpose. Unhappy souls, He will say, why did you die, seeing that you had at your command the fruit and the food of life?" (St. Francis de Sales, "Introduction to the Devout Life", II, 20, 1).
56. The most important effect of the Blessed Eucharist is intimate union with Jesus Christ. The very word "communion" suggests sharing in the life of our Lord and becoming one with Him; if our union with Jesus is promoted by all the sacraments through the grace which they give us, this happens more intensely in the Eucharist, for in it we receive not only grace but the very Author of grace: "Really sharing in the body of the Lord in the breaking of the eucharistic bread, we are taken up into communion with Him and with one another. `Because the bread is one, we, though many, are one body, all of us who partake of the one bread' (1 Corinthians 10:17)" (Vatican II, "Lumen Gentium", 7). Precisely because the Eucharist is the sacrament which best signifies and effects our union with Christ, it is there that the whole Church manifests and effects its unity: Jesus Christ "instituted in His Church the wonderful sacrament of the Eucharist, by which the unity of the Church is both signified and brought about" (Vatican II, "Unitatis Redintegratio", 2).
57. In Christ, the Incarnate Word sent to mankind, "the whole fullness of deity, dwells bodily (Colossians 2:9) through the ineffable union of His human nature and His divine nature in the Person of the Word. By receiving in this sacrament the body and blood of Christ indissolubly united to His divinity, we share in the divine life of the second Person of the Blessed Trinity. We will never be able to appreciate enough the intimacy with God Himself--Father, Son and Holy Spirit--that we are offered in the eucharistic banquet.
"We can therefore do nothing more agreeable to Jesus Christ than to go to Communion with the dispositions suitable to so great an action, since we are then united to Jesus Christ, according to the desire of this all-loving God. I have said with `suitable' and not `worthy' disposition, for who could communicate if it was necessary to be worthy of so great a Savior? No one but a God would be worthy to receive a God. But by this word suitable, or convenient, I mean such a disposition as becomes a miserable creature, who is clothed with the unhappy flesh of Adam. Ordinarily speaking, it is sufficient that we communicate in a state of grace and with an anxious desire of advancing in the love of Jesus Christ" (St. Alphonsus Liguori, "The Love of Our Lord Jesus Christ Reduced to Practice", Chapter 2).
58. For the third time (cf. 6:31-32 and 6:49) Jesus compares the true bread of life, His own body, with the manna God used to feed the Israelites every day during their forty years in the wilderness--thereby, inviting us to nourish our soul frequently with the food of His body.
"`Going to Communion every day for so many years! Anybody else would be a saint by now, you told me, and I...I'm always the same!' Son, I replied, keep up your daily Communion, and think: what would I be if I had not gone'" ([St] J. Escriva, "The Way", 534).
_______________________
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.
News Updates, 4/22
NEWS FLASH! Bp. Slattery is to be celebrant in Washington DC (replacing Cardinal Hoyos)
I just received noticed that His Excellency Edward Slattery of Tulsa, Oklahoma, has stepped up and will be the celebrant for the Pontifical Mass at the Shrine of the Immaculate Conception in Washington DC on Saturday 24 April. This is to celebrate the 5th anniversary of the pontificate of His Holiness Pope Benedict XVI. Card. Castrillon was originally scheduled. As you may recall, Bp. Slattery has done some good things in Tulsa. Not only has he welcomed the Benedictine monks form Fontgombault at Clear Creek, but he has written well on matters liturgical for his Diocese of Tulsa.
Orthodoxy Vindicated: The Real Reason Archbishop Favalora of Miami Was Made to Resign
Today is a glorious day, one for which Catholics should rightly be proud. The Bishop of Rome has responded to years of documented moral and financial mismanagement of the Miami Archdiocese by Archbishop John Favalora. On April 20, the Holy See compelled Favalora to tender his resignation "in accordance with canon 401 para. 2 of the Code of Canon Law," in the words of the official Vatican press release....
I just received noticed that His Excellency Edward Slattery of Tulsa, Oklahoma, has stepped up and will be the celebrant for the Pontifical Mass at the Shrine of the Immaculate Conception in Washington DC on Saturday 24 April. This is to celebrate the 5th anniversary of the pontificate of His Holiness Pope Benedict XVI. Card. Castrillon was originally scheduled. As you may recall, Bp. Slattery has done some good things in Tulsa. Not only has he welcomed the Benedictine monks form Fontgombault at Clear Creek, but he has written well on matters liturgical for his Diocese of Tulsa.
Orthodoxy Vindicated: The Real Reason Archbishop Favalora of Miami Was Made to Resign
Today is a glorious day, one for which Catholics should rightly be proud. The Bishop of Rome has responded to years of documented moral and financial mismanagement of the Miami Archdiocese by Archbishop John Favalora. On April 20, the Holy See compelled Favalora to tender his resignation "in accordance with canon 401 para. 2 of the Code of Canon Law," in the words of the official Vatican press release....
Controversial cardinal replaced at Washington event
Castrillon Hoyos was to preside over special Latin Mass
Ottawa bishop hammers explicit sex ed curriculum
Urges 'firestorm of response' to the Ontario government
Mexico cardinal hit again by sex abuse lawsuit
Accused of conspiring to shelter priest from arrest
Suit against Pope, Vatican details Wisconsin abuse
Priest was accused of sexually molesting some 200 boys
Irish bishop apologizes for role in abuse scandal
Moriarty: I should have challenged culture of secrecy
Bishop: 'Shame' on Brazil church in sex scandal
Says he strongly supports the police investigation
Pope blesses image that survived Nagasaki bomb
Intact head of Marian statue found among cathedral ruins
Milwaukee investigates confession seal breach
Archdiocese places priest on administrative leave
UK bishops express sorrow over abuse scandals
Statement says 'no excuses' for priests' crimes
====== Other News ======
Man Who Killed Pro-Life Advocate Sentenced to Life
The man who shot pro-life advocate James Pouillon because he was upset with the graphic abortion signs he used when protesting abortion outside a local high school has been sentenced to life in prison. Harlan Drake killed Pouillon and a local businessman in a separate killing after a family feud. A Shiawassee County jury convicted Drake on two counts of first-degree murder in the September 2009 shootings...
[Why do we only hear about the loon who killed the late-term abortionist but not the guy that kills a pro-lifer standing with a sign? The media is corrupt, just like our 'politicians']
USAA CEO ROBLES: Please Contact Your U.S. Senator Today
Rarely in our 87-year history have we turned to USAA members to weigh in with elected representatives on an issue of great importance. But, we are now. The U.S. Senate currently is considering legislation (S.3217) that would impose new rules on the nation's financial services industry, including USAA. As the leading provider of financial services to America's military community, USAA supports financial services reform. However, the current Senate bill would disproportionally impact USAA because we are a unique and fully integrated association. USAA is not like the banks and other companies that helped bring down our economy, and we never took a penny of TARP funds. We do not engage in the harmful practices this legislation seeks to resolve...
Principles and Practices - April 23
Our Lady's Trust
Hope in God becomes more vigorous and more manifest in the bitterest trials of life, as it lovingly commits to God all care for self. In this respect also the virtue of hope shone forth marvellously in Mary. Joseph, her spouse, is filled with doubt and anguish on her account. Yet she says nothing of the secret things she has heard from the Angel. She is silent by trusting in God that He will Himself reveal those profound mysteries to Joseph by other means.
-Lanzoni.
_________________
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
Hope in God becomes more vigorous and more manifest in the bitterest trials of life, as it lovingly commits to God all care for self. In this respect also the virtue of hope shone forth marvellously in Mary. Joseph, her spouse, is filled with doubt and anguish on her account. Yet she says nothing of the secret things she has heard from the Angel. She is silent by trusting in God that He will Himself reveal those profound mysteries to Joseph by other means.
-Lanzoni.
_________________
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
The School of Love & Other Essays, April 22
WOMAN
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...But sinlessness is kept in a frail vessel; and that frail vessel is herself.
To rob a woman of her honour directly and outright, the first time at least, is scarcely possible; that the "enemy of the human race" knows well, and those know it well who are his votaries.
A thief will not enter by a door that is barred; he will not come before our very eyes; he will not bear about him the marks of his profession; rather he will find an open window, he will take you unawares, and if you chance to meet him he will declare he is that which he is not.
So is the thief of the honour of woman, from the day of Eve till now; woman's weakest point is precisely that which in another sense is her strongest, the tendency to take that for good which is evil, to yield a little that greater good may come, to deceive even herself that she may attain "the knowledge of good and evil."
It is easy and alas! too common to have evidence of the process.
A child steps into life with the brightness of her childhood upon her; thinking little of herself, because as yet she has not discovered herself, full of life, because inwardly serene, full of splendour and promise.
Men look on and admire; as yet admiration is enough; though that very admiration means the beginning of her power. Which way will she use it?
Soon, very soon, she becomes conscious of it all. She can draw the eyes of men; she can win the hearts of men; she can bend men to obey her will; her presence or her absence can even decide the happiness of many.
It is an intoxicating discovery; her cheek flushes, her eyes are brighter, she holds her head higher, she steps abroad more lightly, she laughs at every fancy, a queen in her domain of mankind.
And if so much is good and glorious, then why not more? If such is her influence, why should it not be greater?....
[Continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...But sinlessness is kept in a frail vessel; and that frail vessel is herself.
To rob a woman of her honour directly and outright, the first time at least, is scarcely possible; that the "enemy of the human race" knows well, and those know it well who are his votaries.
A thief will not enter by a door that is barred; he will not come before our very eyes; he will not bear about him the marks of his profession; rather he will find an open window, he will take you unawares, and if you chance to meet him he will declare he is that which he is not.
So is the thief of the honour of woman, from the day of Eve till now; woman's weakest point is precisely that which in another sense is her strongest, the tendency to take that for good which is evil, to yield a little that greater good may come, to deceive even herself that she may attain "the knowledge of good and evil."
It is easy and alas! too common to have evidence of the process.
A child steps into life with the brightness of her childhood upon her; thinking little of herself, because as yet she has not discovered herself, full of life, because inwardly serene, full of splendour and promise.
Men look on and admire; as yet admiration is enough; though that very admiration means the beginning of her power. Which way will she use it?
Soon, very soon, she becomes conscious of it all. She can draw the eyes of men; she can win the hearts of men; she can bend men to obey her will; her presence or her absence can even decide the happiness of many.
It is an intoxicating discovery; her cheek flushes, her eyes are brighter, she holds her head higher, she steps abroad more lightly, she laughs at every fancy, a queen in her domain of mankind.
And if so much is good and glorious, then why not more? If such is her influence, why should it not be greater?....
[Continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Wednesday, April 21, 2010
Gospel for Thursday, 3rd Week of Easter
From: John 6:44-51
The Discourse on the Bread of Life (Continuation)
(Jesus said to the Jews,) [44] "No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. [45] It is written in the prophets, `And they shall all be taught by God.' Every one who has heard and learned from the Father comes to Me. [46] Not that any one has seen the Father except Him who is from God; He has seen the Father. [47] Truly, truly, I say to you, he who believes has eternal life. [48] I am the bread of life. [49] Your fathers ate the manna in the wilderness, and they died. [50] This is the bread which comes down from Heaven, that a man may eat of it and not die. [51] I am the living bread which came down from Heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is My flesh."
_______________________
Commentary:
44-45. Seeking Jesus until one finds Him is a free gift which no one can obtain through his own efforts, although everyone should try to be well disposed to receiving it. The Magisterium of the Church has recalled this teaching in Vatican II: "Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior help of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and makes it easy for all to accept and believe the truth" ("Dei Verbum", 5).
When Jesus says, "They shall all be taught by God", He is invoking Isaiah 54:13 and Jeremiah 31:33ff, where the prophets refer to the future Covenant which God will establish with His people when the Messiah comes, the Covenant which will be sealed forever with the blood of the Messiah and which God will write on their hearts (cf. Isaiah 53:10-12; Jeremiah 31:31-34).
The last sentence of verse 45 refers to God's Revelation through the prophets and especially through Jesus Christ.
46. Men can know God the Father only through Jesus Christ, because only He has seen the Father, whom He has come to reveal to us. In his prologue St. John already said: "No one has ever seen God; the only Son, who is in the bosom of the Father, He has made Him known" (John 1:18). Later on Jesus will say to Philip at the Last Supper: "He who has seen Me has seen the Father" (John 14:9), for Christ is the Way, the Truth and the Life, and no one goes to the Father except through Him (cf. John 14:6).
In other words, in Christ God's revelation to men reaches its climax: "For He sent His Son, the eternal Word who enlightens all men, to dwell among men and to tell them about the inner life of God (cf. John 1:1-18). Hence, Jesus Christ, sent as `a man among men', `utters thewords of God' (John 3:34), and accomplishes the saving work which the Father gave Him to do (cf. John 5:36; 17:4). To see Jesus is to see His Father (cf. John 14:9)" (Vatican II, "Dei Verbum", 4).
48. With this solemn declaration, which He repeats because of His audience's doubts, (cf. John 6:35, 41, 48), Jesus begins the second part of His discourse, in which He explicitly reveals the great mystery of the Blessed Eucharist. Christ's words have such a tremendous realism about them that they cannot be interpreted in a figurative way: if Christ were not really present under the species of bread and wine, this discourse would make absolutely no sense. But if His real presence in the Eucharist is accepted on faith, then His meaning is quite clear and we can see how infinite and tender His love for us is.
This is so great a mystery that it has always acted as a touchstone for Christian faith: it is proclaimed as "the mystery of our faith" immediately after the Consecration of the Mass. Some of our Lord's hearers were scandalized by what He said on this occasion (cf. verses 60-66). Down through history people have tried to dilute the obvious meaning of our Lord's words. In our own day the Magisterium of the Church has explained this teaching in these words" "When Transubstantiation has taken place, there is no doubt that the appearance of the bread and the appearance of the wine take on a new expressiveness and a new purpose since they are no longer common bread and common drink, but rather the sign of something sacred and the sign of spiritual food. But they take on a new expressiveness and a new purpose for the very reason that they contain a new `reality' which we are right to call "ontological". For beneath these appearances there is no longer what was there before but something quite different [...] since on the conversion of the bread and wine's substance, or nature, into the body and blood of Christ, nothing is left of the bread and the wine but the appearances alone. Beneath these appearances Christ is present whole and entire, bodily present too, in His physical `reality', although not in the manner in which bodies are present in place.
For this reason the Fathers have had to issue frequent warnings to the faithful, when they consider this august Sacrament, not to be satisfied with the senses which announce the properties of bread and wine. They should rather assent to the words of Christ: these are of such power that they change, transform, `transelement' the bread and the wine into His body and blood. The reason for this, as the same Fathers say more than once, is that the power which performs this action is the same power of Almighty God that created the whole universe out of nothing at the beginning of time" (Paul VI, "Mysterium Fidei").
49-51. The manna during the Exodus was a figure of this bread--Christ Himself--which nourishes Christians on their pilgrimage through this world. Communion is the wonderful banquet at which Christ gives Himself to us: "the bread which I shall give for the life of the world is My flesh". These words promise the manifestation of the Eucharist at the Last Supper: "This is My body which is for you" (1 Corinthians 11:24). The words "for the life of the world" and "for you" refer to the redemptive value of the sacrifice of Christ on the cross. In some sacrifices of the Old Testament, which were a figure of the sacrifice of Christ, part of the animal offered up was later used for food, signifying participation in the sacred rite (cf. Exodus 11:3-4). So, by receiving Holy Communion, we are sharing in the sacrifice of Christ: which is why the Church sings in the Liturgy of the Hours on the Feast of Corpus Christi: "O sacred feast in which we partake of Christ: His sufferings are remembered, our minds are filled with His grace and we receive a pledge of the glory that is to be ours" ("Magnificat Antiphon", Evening Prayer II).
__________________________
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 Discourse on the Bread of Life (Continuation)
(Jesus said to the Jews,) [44] "No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. [45] It is written in the prophets, `And they shall all be taught by God.' Every one who has heard and learned from the Father comes to Me. [46] Not that any one has seen the Father except Him who is from God; He has seen the Father. [47] Truly, truly, I say to you, he who believes has eternal life. [48] I am the bread of life. [49] Your fathers ate the manna in the wilderness, and they died. [50] This is the bread which comes down from Heaven, that a man may eat of it and not die. [51] I am the living bread which came down from Heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is My flesh."
_______________________
Commentary:
44-45. Seeking Jesus until one finds Him is a free gift which no one can obtain through his own efforts, although everyone should try to be well disposed to receiving it. The Magisterium of the Church has recalled this teaching in Vatican II: "Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior help of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and makes it easy for all to accept and believe the truth" ("Dei Verbum", 5).
When Jesus says, "They shall all be taught by God", He is invoking Isaiah 54:13 and Jeremiah 31:33ff, where the prophets refer to the future Covenant which God will establish with His people when the Messiah comes, the Covenant which will be sealed forever with the blood of the Messiah and which God will write on their hearts (cf. Isaiah 53:10-12; Jeremiah 31:31-34).
The last sentence of verse 45 refers to God's Revelation through the prophets and especially through Jesus Christ.
46. Men can know God the Father only through Jesus Christ, because only He has seen the Father, whom He has come to reveal to us. In his prologue St. John already said: "No one has ever seen God; the only Son, who is in the bosom of the Father, He has made Him known" (John 1:18). Later on Jesus will say to Philip at the Last Supper: "He who has seen Me has seen the Father" (John 14:9), for Christ is the Way, the Truth and the Life, and no one goes to the Father except through Him (cf. John 14:6).
In other words, in Christ God's revelation to men reaches its climax: "For He sent His Son, the eternal Word who enlightens all men, to dwell among men and to tell them about the inner life of God (cf. John 1:1-18). Hence, Jesus Christ, sent as `a man among men', `utters thewords of God' (John 3:34), and accomplishes the saving work which the Father gave Him to do (cf. John 5:36; 17:4). To see Jesus is to see His Father (cf. John 14:9)" (Vatican II, "Dei Verbum", 4).
48. With this solemn declaration, which He repeats because of His audience's doubts, (cf. John 6:35, 41, 48), Jesus begins the second part of His discourse, in which He explicitly reveals the great mystery of the Blessed Eucharist. Christ's words have such a tremendous realism about them that they cannot be interpreted in a figurative way: if Christ were not really present under the species of bread and wine, this discourse would make absolutely no sense. But if His real presence in the Eucharist is accepted on faith, then His meaning is quite clear and we can see how infinite and tender His love for us is.
This is so great a mystery that it has always acted as a touchstone for Christian faith: it is proclaimed as "the mystery of our faith" immediately after the Consecration of the Mass. Some of our Lord's hearers were scandalized by what He said on this occasion (cf. verses 60-66). Down through history people have tried to dilute the obvious meaning of our Lord's words. In our own day the Magisterium of the Church has explained this teaching in these words" "When Transubstantiation has taken place, there is no doubt that the appearance of the bread and the appearance of the wine take on a new expressiveness and a new purpose since they are no longer common bread and common drink, but rather the sign of something sacred and the sign of spiritual food. But they take on a new expressiveness and a new purpose for the very reason that they contain a new `reality' which we are right to call "ontological". For beneath these appearances there is no longer what was there before but something quite different [...] since on the conversion of the bread and wine's substance, or nature, into the body and blood of Christ, nothing is left of the bread and the wine but the appearances alone. Beneath these appearances Christ is present whole and entire, bodily present too, in His physical `reality', although not in the manner in which bodies are present in place.
For this reason the Fathers have had to issue frequent warnings to the faithful, when they consider this august Sacrament, not to be satisfied with the senses which announce the properties of bread and wine. They should rather assent to the words of Christ: these are of such power that they change, transform, `transelement' the bread and the wine into His body and blood. The reason for this, as the same Fathers say more than once, is that the power which performs this action is the same power of Almighty God that created the whole universe out of nothing at the beginning of time" (Paul VI, "Mysterium Fidei").
49-51. The manna during the Exodus was a figure of this bread--Christ Himself--which nourishes Christians on their pilgrimage through this world. Communion is the wonderful banquet at which Christ gives Himself to us: "the bread which I shall give for the life of the world is My flesh". These words promise the manifestation of the Eucharist at the Last Supper: "This is My body which is for you" (1 Corinthians 11:24). The words "for the life of the world" and "for you" refer to the redemptive value of the sacrifice of Christ on the cross. In some sacrifices of the Old Testament, which were a figure of the sacrifice of Christ, part of the animal offered up was later used for food, signifying participation in the sacred rite (cf. Exodus 11:3-4). So, by receiving Holy Communion, we are sharing in the sacrifice of Christ: which is why the Church sings in the Liturgy of the Hours on the Feast of Corpus Christi: "O sacred feast in which we partake of Christ: His sufferings are remembered, our minds are filled with His grace and we receive a pledge of the glory that is to be ours" ("Magnificat Antiphon", Evening Prayer II).
__________________________
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.
News Updates, 4/21
New bishop once blamed devil for abuse lawsuits
Thomas Paprocki named ninth bishop of Springfield, Ill.
Worshippers outraged by new Padre Pio shrine
Italian church faulted for its pomp and glitz
Irish gov wants $200m from religious congregations
To fund victims of abuse in residential homes
Pope promises 'action' on abuse by priests
Latest comments are most explicit pontiff has made
Church scandal hurts Pope's Europe mission
Benedict hopes for Christian reawakening on continent
French Church campaigns for more priests
'Crisis doesn't mean we stop recruiting'
Pope accepts another Irish bishop's resignation
Served as Dublin auxiliary during scandal-ridden era
Chile's Catholic Church apologizes for child abuse
20 confirmed or alleged cases of child abuse by priests
Armed robbers attack Vatican embassy in Angola
'Thanks to our faith, we were able to keep calm'
Principles and Practices - April 22
The Nature of Love
True love must always be so far selfish as to wish for its own sake to have a return of love. This is legitimate selfishness.
I am, I am He, our Lord says, that will blot out thy iniquities for MY own sake (Isaias xliii).
For His own sake, because He is the fondest of Fathers, and loves His children unspeakably, He forgives us; for His own sake He desires to be remembered by us.
-Gallwey, 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
True love must always be so far selfish as to wish for its own sake to have a return of love. This is legitimate selfishness.
I am, I am He, our Lord says, that will blot out thy iniquities for MY own sake (Isaias xliii).
For His own sake, because He is the fondest of Fathers, and loves His children unspeakably, He forgives us; for His own sake He desires to be remembered by us.
-Gallwey, 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
The School of Love & Other Essays, April 21
WOMAN
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...In truth the older one grows, and the more one has experience of mankind, the more does one recognise this fact; that most women, above all most young women, do not realise their proper dignity, do not realise their power, but play with the one and are reckless with the other until both slip from their grasp.
Woman comes into the world, and grows up in the world, with all the dignity of a queen; her weakness is her defence, if only she will not throwaway her shield; her honour is her admiration, if only she will not make light of it; her power over man is incalculable, if only she will not misuse it, if she will show in herself that she is worthy to wield it, if she will keep it true and not bend man by means of it to any selfish ends of her own.
But too often woman awakens to all this when it is too late; she has revelled in the sunshine of her glory, laughed at the slavery she has enforced, until the sun has sunk, and the slave has revolted, and she is left alone, helpless in herself, useless to others, broken for the rest of her days.
For what is the secret of woman? What is that in her which draws human nature around her, and makes every woman a queen if she will be one?
Too often she discovers it by experience, and is content with the fact; she does not look to its basis so that it may be made secure. But if she will examine her own heart she can very soon know.
What is that which she respects most in herself; which, so long as she possesses it, she cherishes as a pearl beyond all price; which her first and last instinct, without any teaching or instruction, tells her is the first thing on which her dignity, and attraction, and her power lie ?
We need not dig deep before we find our answer; it is written on the face of every true woman, found within her hand, stamped upon her very dress; and we call it her honour, because it is the noblest word we can find.
A sinless woman, particularly in one respect, that is a thing before which all the world bows down; and if man desires to possess it, even if evil man is willing to destroy it, it is only because he knows that it is the greatest treasure on this earth. Sinlessness negative, which consists in freedom from stain; sinlessness positive, which will keep every danger of stain far from itself; this is the true secret of a woman's dignity, the root from which all true beauty and charm and personal fascination grow...
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
[continued from yesterday]
...In truth the older one grows, and the more one has experience of mankind, the more does one recognise this fact; that most women, above all most young women, do not realise their proper dignity, do not realise their power, but play with the one and are reckless with the other until both slip from their grasp.
Woman comes into the world, and grows up in the world, with all the dignity of a queen; her weakness is her defence, if only she will not throwaway her shield; her honour is her admiration, if only she will not make light of it; her power over man is incalculable, if only she will not misuse it, if she will show in herself that she is worthy to wield it, if she will keep it true and not bend man by means of it to any selfish ends of her own.
But too often woman awakens to all this when it is too late; she has revelled in the sunshine of her glory, laughed at the slavery she has enforced, until the sun has sunk, and the slave has revolted, and she is left alone, helpless in herself, useless to others, broken for the rest of her days.
For what is the secret of woman? What is that in her which draws human nature around her, and makes every woman a queen if she will be one?
Too often she discovers it by experience, and is content with the fact; she does not look to its basis so that it may be made secure. But if she will examine her own heart she can very soon know.
What is that which she respects most in herself; which, so long as she possesses it, she cherishes as a pearl beyond all price; which her first and last instinct, without any teaching or instruction, tells her is the first thing on which her dignity, and attraction, and her power lie ?
We need not dig deep before we find our answer; it is written on the face of every true woman, found within her hand, stamped upon her very dress; and we call it her honour, because it is the noblest word we can find.
A sinless woman, particularly in one respect, that is a thing before which all the world bows down; and if man desires to possess it, even if evil man is willing to destroy it, it is only because he knows that it is the greatest treasure on this earth. Sinlessness negative, which consists in freedom from stain; sinlessness positive, which will keep every danger of stain far from itself; this is the true secret of a woman's dignity, the root from which all true beauty and charm and personal fascination grow...
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Tuesday, April 20, 2010
News Updates, 4/20
German bishop issues apology after beatings claim
Mixa says he's 'sorry for causing many people grief'
Cardinal Mahony criticizes Arizona immigration bill
Likens it to techniques used by Nazis and Communists
Cuba's Catholic cardinal says country in crisis
People demanding political and economic changes
Bishop Wenski named new Archbishop of Miami
Will replace retiring Archbishop John Favalora
Brazil priests now face child abuse allegations
Video shows one of them in sex act with young man
Indonesia rejects religions law review
Decides to uphold controversial 1967 blasphemy law
German priest ordered home from US in abuse case
Faces allegations he sexually abused teenage girls
First Chinese bishop ordained in two years
Diocese had gone five years without a shepherd
Man shot during robbery of Virgin Mary statue
Suspect threatened family with kitchen knife
“Very active in pastoral ministry to LGBTQ Catholics”
Homosexual-friendly priest named rector at Santa Clara University, will be religious superior of 40 fellow Jesuits on campus
Gospel for Wednesday, 3rd Week of Easter
Optional Memorial: St Anselm, Bishop and Doctor
From: John 6:35-40
The Discourse on the Bread of Life (Continuation)
[35] Jesus said to them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst. [36] But I said to you that you have seen Me and yet do not believe. [37] All that the Father gives Me will come to Me; and him who comes to Me I will not cast out. [38] For I have come down from Heaven, not to do My own will, but the will of Him who sent Me; [39] and this is thewill of Him who sent Me, that I should lose nothing of all that He has given Me, but raise it up on the last day. [40] For this is the will of My Father, that every one who sees the Son and believes in Him should have eternal life; and I will raise him up at the last day."
____________________
Commentary:
35. Going to Jesus means believing in Him, for it is through faith that we approach our Lord. Jesus uses the metaphor of food and drink to show that He is the one who really meets all man's noblest aspirations: "How beautiful is our Catholic faith! It provides a solution for all our anxieties, calms our minds and fills our hearts with hope" ([St] J. Escriva, "The Way", 582).
37-40. Jesus clearly reveals that He is the one sent by the Father. This is something St. John the Baptist proclaimed earlier on (Jn 3:33-36), and Jesus Himself stated it in His dialogue with Nicodemus (Jn 3:17-21) and announced publicly to the Jews in Jerusalem (Jn 5:20-30). Since Jesus is the one sent by the Father, the bread of life come down from Heaven to give life to the world, everyone who believes in Him has eternal life, for it is God's will that everyone should be saved through Jesus Christ. These words of Jesus contain three mysteries: 1) that of faith in Jesus Christ, which means "going to Jesus", accepting His miracles (signs) and His words; 2) the mystery of the resurrection of believers, something which begins in this life through faith and becomes fully true in Heaven; 3) the mystery of predestination, the will of our Father in Heaven that all men be saved. These solemn words of our Lord fill the believer with hope.
St. Augustine, commenting on vv. 37 and 38, praises the humility of Jesus, the perfect model for the humility of the Christian: Jesus chose not to do His own will but that of the Father who sent Him: "Humbly am I come, to teach humility am I come, as the master of humility am I come; he who comes to Me is incorporated in Me; he who comes to Me, becomes humble; he who cleaves to Me will be humble, for he does not his will but God's" ("In Ioann. Evang.", 25, 15 and 16).
___________________________
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: John 6:35-40
The Discourse on the Bread of Life (Continuation)
[35] Jesus said to them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst. [36] But I said to you that you have seen Me and yet do not believe. [37] All that the Father gives Me will come to Me; and him who comes to Me I will not cast out. [38] For I have come down from Heaven, not to do My own will, but the will of Him who sent Me; [39] and this is thewill of Him who sent Me, that I should lose nothing of all that He has given Me, but raise it up on the last day. [40] For this is the will of My Father, that every one who sees the Son and believes in Him should have eternal life; and I will raise him up at the last day."
____________________
Commentary:
35. Going to Jesus means believing in Him, for it is through faith that we approach our Lord. Jesus uses the metaphor of food and drink to show that He is the one who really meets all man's noblest aspirations: "How beautiful is our Catholic faith! It provides a solution for all our anxieties, calms our minds and fills our hearts with hope" ([St] J. Escriva, "The Way", 582).
37-40. Jesus clearly reveals that He is the one sent by the Father. This is something St. John the Baptist proclaimed earlier on (Jn 3:33-36), and Jesus Himself stated it in His dialogue with Nicodemus (Jn 3:17-21) and announced publicly to the Jews in Jerusalem (Jn 5:20-30). Since Jesus is the one sent by the Father, the bread of life come down from Heaven to give life to the world, everyone who believes in Him has eternal life, for it is God's will that everyone should be saved through Jesus Christ. These words of Jesus contain three mysteries: 1) that of faith in Jesus Christ, which means "going to Jesus", accepting His miracles (signs) and His words; 2) the mystery of the resurrection of believers, something which begins in this life through faith and becomes fully true in Heaven; 3) the mystery of predestination, the will of our Father in Heaven that all men be saved. These solemn words of our Lord fill the believer with hope.
St. Augustine, commenting on vv. 37 and 38, praises the humility of Jesus, the perfect model for the humility of the Christian: Jesus chose not to do His own will but that of the Father who sent Him: "Humbly am I come, to teach humility am I come, as the master of humility am I come; he who comes to Me is incorporated in Me; he who comes to Me, becomes humble; he who cleaves to Me will be humble, for he does not his will but God's" ("In Ioann. Evang.", 25, 15 and 16).
___________________________
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 - April 21
Pious and Perfect
The perfect soul lives continually in the presence of God; not one of its daily actions is influenced by human considerations, they are all inspired by motives of faith. Its love for God is the mainspring of its life. What good works it accomplishes, what prayers, what labours, what sacrifices! The pious soul, still divided between love for God and self-love, falls far below these heights of virtue. The labours of the latter may be praiseworthy, but they are not supernaturally inspired.
-Saudreau-Bidwell.
_________________
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
The perfect soul lives continually in the presence of God; not one of its daily actions is influenced by human considerations, they are all inspired by motives of faith. Its love for God is the mainspring of its life. What good works it accomplishes, what prayers, what labours, what sacrifices! The pious soul, still divided between love for God and self-love, falls far below these heights of virtue. The labours of the latter may be praiseworthy, but they are not supernaturally inspired.
-Saudreau-Bidwell.
_________________
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
The School of Love & Other Essays, April 20
WOMAN
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
AN English poet, in a poem familiar to us an, laments "to think what man has made of man."
There is much truth in the poem; on the other hand there is much that is untrue; for in spite of all the harm that man has done to man, man is what he is by the help of his fellow-men, and man is on the whole a noble and a lovable creature.
There is more good than evil in the world, more good than evil in man; and we need to keep this truth ever in our minds if we mean to judge life aright.
But perhaps the poet would have had more upon his side if he had sung, not of "what man has made of man," but of "what man has made of woman"; and perhaps more still if he had pondered on the counterpart of this, "what woman has made of man."
This implies nothing against woman, for reverence of woman is ingrained in the present writer's mind, a gift to him from his mother; it only is a question, asking whether she who was made "like man, a help like unto man," has in matter of fact been a help to him or not.
Certainly she has not been a help to him and nothing more; from the days of Eve herself there is a heavy charge against her; and one reflects with sadness on the judgment of a priest of fifty years' experience, that if women were what they should be men would be almost entirely good.
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"It is not good for man to be alone; let us make him a help like unto himself." Genesis ii. 18.
AN English poet, in a poem familiar to us an, laments "to think what man has made of man."
There is much truth in the poem; on the other hand there is much that is untrue; for in spite of all the harm that man has done to man, man is what he is by the help of his fellow-men, and man is on the whole a noble and a lovable creature.
There is more good than evil in the world, more good than evil in man; and we need to keep this truth ever in our minds if we mean to judge life aright.
But perhaps the poet would have had more upon his side if he had sung, not of "what man has made of man," but of "what man has made of woman"; and perhaps more still if he had pondered on the counterpart of this, "what woman has made of man."
This implies nothing against woman, for reverence of woman is ingrained in the present writer's mind, a gift to him from his mother; it only is a question, asking whether she who was made "like man, a help like unto man," has in matter of fact been a help to him or not.
Certainly she has not been a help to him and nothing more; from the days of Eve herself there is a heavy charge against her; and one reflects with sadness on the judgment of a priest of fifty years' experience, that if women were what they should be men would be almost entirely good.
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Monday, April 19, 2010
News updates, 4/19
On anniversary, Pope calls Church 'wounded sinner'
Benedict marks five years as leader of world's Catholics
The Definitive Paper Showing Homosexuality at Root of the Sex Abuse Crisis
A must-read paper produced by Human Life International Research Director Brian Clowes has closed the book on the question of whether homosexuality in the priesthood is a root cause of the clerical sexual abuse crisis. Citing numerous research studies, Clowes demonstrates that homosexuality is strongly linked to sexual abuse of minors, and that celibacy is definitely not a cause of pedophilia....
Pope to Malta: Shipwrecks lead to new beginnings
Pontiff tries to send message of hope amid crisis
Skeptics ask if Malta will be turning point
Call for Benedict to signal clear-cut break with past
Faithful from ethnic churches seek Vatican's aid
Hoping to save parishes 'unfairly targeted' for closure
Jesse Ventura: Catholic Church like the Mafia
Says should be prosecuted under federal RICO laws
California: Same-sex marriage won't be on ballot
Gay rights activists said they failed in appeal bid
Scot bishop urges EU to criticize Vatican 'stupidity'
Says cardinal's comments on homosexuality fit the bill
Pope Benedict uses older ritual for his private Mass
Long known as ardent defender of liturgical tradition
Cuba clamps down on 'Ladies in White' protest
Wives of jailed dissidents stopped outside Catholic church
==== Other news====
Obama administration subpoenaed in Fort Hood probe
Senate Homeland Security Committee Chairman Joe Lieberman, an independent, and Susan Collins, the panel's top Republican, took the action after the departments of Justice and Defense failed to provide the materials by Monday's deadline.
Gospel for Tuesday, 3rd Week of Easter
From: John 6:30-35
The Discourse on the Bread of Life (Continuation)
[30] So they said to Him (Jesus), "Then what sign do You do, that we may see, and believe You? What work do You perform? [31] Our fathers ate the manna in the wilderness; as it is written, `He gave them bread from Heaven to eat.'"
[32] Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from Heaven; My Father gives you the true bread from Heaven. [33] For the bread of God is that which comes down from Heaven, and gives life to the world." [34] They said to Him, "Lord, give us this bread always."
[35] Jesus said them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst."
_______________________
Commentary:
28-34. This dialogue between Jesus and His hearers is reminiscent of the episode of the Samaritan woman (cf. John 4:11-15). On that occasion Jesus was speaking about water springing up to eternal life; here, He speaks of bread coming down from Heaven to give to the world. There, the woman was asking Jesus if He was greater than Jacob; here the people want to know if He can compare with Moses (cf. Exodus 16:13). "The Lord spoke of Himself in a way that made Him seem superior to Moses, for Moses never dared to say that he would give food which would never perish but would endure to eternal life. Jesus promises much more than Moses. Moses promised a kingdom, and a land flowing with milk and honey, good health and other temporal blessings [...], plenty for the belly, but food which perishes; whereas Christ promised food which never perishes but which endures forever" (St. Augustine, "In Ioann. Evang.", 25:12).
These people know that the manna--food which the Jews collected every day during the journey through the wilderness (cf. Exodus 16:13ff)-- symbolized messianic blessings; which was why they asked our Lord for a dramatic sign like the manna. But there was no way they could suspect that the manna was a figure of a great supernatural messianic gift which Christ was bringing to mankind--the Blessed Eucharist. In this dialogue and in the first part of the discourse (verses 35-47), the main thing Jesus is trying to do is bring them to make an act of faith in Him, so that He can then openly reveal to them the mystery of the Blessed Eucharist--that He is the bread "which comes down from Heaven, and gives life to the world" (verse 33). Also, St. Paul explains that the manna and the other marvels which happened in the wilderness were a clear prefiguring of Jesus Christ (cf. 1 Corinthians 10:3-4).
The disbelieving attitude of these Jews prevented them from accepting what Jesus revealed. To accept the mystery of the Eucharist, faith is required, as [Pope] Paul VI stressed: "In the first place we want to remind you that the Eucharist is a very great mystery; strictly speaking, to use the words of sacred liturgy, it is `the mystery of faith'. This is something well known to you but it is essential to the purpose of rejecting any poisonous rationalism. Many martyrs have witnessed to it with their blood. Distinguished Fathers and Doctors of the Church in unbroken succession have taught and professed it. [...] We must, therefore, approach this mystery, above all, with humble reverence, not following human arguments, which ought to be hushed, but in steadfast adherence to divine revelation" ("Mysterium Fidei").
35. Going to Jesus means believing in Him, for it is through faith that we approach our Lord. Jesus uses the metaphor of food and drink to show that He is the one who really meets all man's noblest aspirations: "How beautiful is our Catholic faith! It provides a solution for all our anxieties, calms our minds and fills our hearts with hope" ([St] J. Escriva, "The Way", 582).
_________________________
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 Discourse on the Bread of Life (Continuation)
[30] So they said to Him (Jesus), "Then what sign do You do, that we may see, and believe You? What work do You perform? [31] Our fathers ate the manna in the wilderness; as it is written, `He gave them bread from Heaven to eat.'"
[32] Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from Heaven; My Father gives you the true bread from Heaven. [33] For the bread of God is that which comes down from Heaven, and gives life to the world." [34] They said to Him, "Lord, give us this bread always."
[35] Jesus said them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst."
_______________________
Commentary:
28-34. This dialogue between Jesus and His hearers is reminiscent of the episode of the Samaritan woman (cf. John 4:11-15). On that occasion Jesus was speaking about water springing up to eternal life; here, He speaks of bread coming down from Heaven to give to the world. There, the woman was asking Jesus if He was greater than Jacob; here the people want to know if He can compare with Moses (cf. Exodus 16:13). "The Lord spoke of Himself in a way that made Him seem superior to Moses, for Moses never dared to say that he would give food which would never perish but would endure to eternal life. Jesus promises much more than Moses. Moses promised a kingdom, and a land flowing with milk and honey, good health and other temporal blessings [...], plenty for the belly, but food which perishes; whereas Christ promised food which never perishes but which endures forever" (St. Augustine, "In Ioann. Evang.", 25:12).
These people know that the manna--food which the Jews collected every day during the journey through the wilderness (cf. Exodus 16:13ff)-- symbolized messianic blessings; which was why they asked our Lord for a dramatic sign like the manna. But there was no way they could suspect that the manna was a figure of a great supernatural messianic gift which Christ was bringing to mankind--the Blessed Eucharist. In this dialogue and in the first part of the discourse (verses 35-47), the main thing Jesus is trying to do is bring them to make an act of faith in Him, so that He can then openly reveal to them the mystery of the Blessed Eucharist--that He is the bread "which comes down from Heaven, and gives life to the world" (verse 33). Also, St. Paul explains that the manna and the other marvels which happened in the wilderness were a clear prefiguring of Jesus Christ (cf. 1 Corinthians 10:3-4).
The disbelieving attitude of these Jews prevented them from accepting what Jesus revealed. To accept the mystery of the Eucharist, faith is required, as [Pope] Paul VI stressed: "In the first place we want to remind you that the Eucharist is a very great mystery; strictly speaking, to use the words of sacred liturgy, it is `the mystery of faith'. This is something well known to you but it is essential to the purpose of rejecting any poisonous rationalism. Many martyrs have witnessed to it with their blood. Distinguished Fathers and Doctors of the Church in unbroken succession have taught and professed it. [...] We must, therefore, approach this mystery, above all, with humble reverence, not following human arguments, which ought to be hushed, but in steadfast adherence to divine revelation" ("Mysterium Fidei").
35. Going to Jesus means believing in Him, for it is through faith that we approach our Lord. Jesus uses the metaphor of food and drink to show that He is the one who really meets all man's noblest aspirations: "How beautiful is our Catholic faith! It provides a solution for all our anxieties, calms our minds and fills our hearts with hope" ([St] J. Escriva, "The Way", 582).
_________________________
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 - April 20
Remember the Reward
Ah! if you could but conceive the reward which waits for those who persevere in the Faith to the end, you would renounce all temporal dignity in exchange for it.
-St. Eulogius.
_________________
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
Ah! if you could but conceive the reward which waits for those who persevere in the Faith to the end, you would renounce all temporal dignity in exchange for it.
-St. Eulogius.
_________________
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
The School of Love & Other Essays, April 19
THE SINNER'S GRIEF
[continued from yesterday]
"Peter going out wept bitterly."
We are told that he wept for the remainder of his days. But surely the tears were not always bitter. Bitter tears are tears of remorse and unrepentance, of slavery to evil and inability to escape. But tears of repentance are solace to the soul, and fast grow to tears of love; and tears of love are sweet indeed: God is very good; He would not ever have any soul unhappy, not even the most stained; but He asks as the price of happiness that we should cling to Him, and not stab His own Heart to the quick.
"Taste and see how sweet is the Lord."
These are the words of a penitent; and they have been found by experience to be true by millions who have "lifted up their eyes to the mountains where dwelleth light."
There are many sorrows in this world, but no sorrow like to that of a soul that has fallen and refuses to rise. And there are many joys; but no joy can equal the joy of the soul that may have wandered a little, but at last leaps forward to the arms of its Father, and clings about His neck, and tells Him it has learnt its lesson, and that henceforth nothing shall tear it from His embrace.
Such a soul is not the worse, but far the better for its bitter experience. It now knows what it did not know before; it now can help others in ways' it never could have helped them otherwise; for that reason, perhaps, Peter was permitted to pass through the ordeal, and Paul and Augustine and many more.
The school of bitter grief has been the school of Apostles; for they have learnt both the evil of sin, and the light and gladness and the liberating power of the love of God.
"The wages of sin is death. But the grace of God life everlasting in Christ Jesus Our Lord."
Let the truth not be forgotten; there is no merit or greatness or goodness in submitting to misery, not even because of sin. But there is much merit and strength in the happy heart that clings to God our Lord, Who has a welcome for all, but for none more than for the sheep that strayed and has returned.
"Rejoice with me," He says; and if my Father is happy in my return, then I will not spoil His happiness by being miserable myself.
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
[continued from yesterday]
"Peter going out wept bitterly."
We are told that he wept for the remainder of his days. But surely the tears were not always bitter. Bitter tears are tears of remorse and unrepentance, of slavery to evil and inability to escape. But tears of repentance are solace to the soul, and fast grow to tears of love; and tears of love are sweet indeed: God is very good; He would not ever have any soul unhappy, not even the most stained; but He asks as the price of happiness that we should cling to Him, and not stab His own Heart to the quick.
"Taste and see how sweet is the Lord."
These are the words of a penitent; and they have been found by experience to be true by millions who have "lifted up their eyes to the mountains where dwelleth light."
There are many sorrows in this world, but no sorrow like to that of a soul that has fallen and refuses to rise. And there are many joys; but no joy can equal the joy of the soul that may have wandered a little, but at last leaps forward to the arms of its Father, and clings about His neck, and tells Him it has learnt its lesson, and that henceforth nothing shall tear it from His embrace.
Such a soul is not the worse, but far the better for its bitter experience. It now knows what it did not know before; it now can help others in ways' it never could have helped them otherwise; for that reason, perhaps, Peter was permitted to pass through the ordeal, and Paul and Augustine and many more.
The school of bitter grief has been the school of Apostles; for they have learnt both the evil of sin, and the light and gladness and the liberating power of the love of God.
"The wages of sin is death. But the grace of God life everlasting in Christ Jesus Our Lord."
Let the truth not be forgotten; there is no merit or greatness or goodness in submitting to misery, not even because of sin. But there is much merit and strength in the happy heart that clings to God our Lord, Who has a welcome for all, but for none more than for the sheep that strayed and has returned.
"Rejoice with me," He says; and if my Father is happy in my return, then I will not spoil His happiness by being miserable myself.
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
News Updates, 4/18
Benedict XVI reduced to tears in Malta
Sex abuse victims meet pope, who admits 'shame and sorrow'
Vatican cardinal backed priest-shielding in 2001
Castrillon congratulated bishop for harboring sex abuser
Mexico bishop: Porn, TV to blame for priest abuse
'It's not easy to stay celibate or to respect children'
German court fines SSPX bishop for Holocaust denial
Richard Williamson found guilty of anti-Semite claim
Pope hires American lawyer from Berkeley
Obscure interest in sovereign immunity law wins job
Jeffrey Lena: man who provides counsel to the Pope
Arguing US court has no jurisdiction over pontiff
Removed by Vatican decision, African bishop resigns
Jacob Koda of Tanzania denies accusation he's a Freemason
Toronto archbishop clears air on sex abuse
Church should be thankful when wrongdoing revealed
Sex abuse priests often reassigned oversees
Molesters continue work where their past is unknown
Chicago priest apologizes for marriage comments
Fr. Pfleger: I was just expressing personal opinion
Sunday, April 18, 2010
Gospel for Monday, 3rd Week of Easter
From: John 6:22-29
The People Look for Jesus
[22] On the next day the people who remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with His disciples, but that His disciples had gone away alone. [23] However, boats from Tiberias came near the place where they ate the bread after the Lord had given thanks. [24] So when the people saw that Jesus was not there, nor His disciples, they themselves got into the boats and went to Capernaum, seeking Jesus.
The Discourse on the Bread of Life
[25] When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You come here?" [26] Jesus answered them, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate your fill of the loaves. [27] Do not labor for the food which perishes, but the food which endures to eternal life, which the Son of Man will give to you; for on Him has God the Father set His seal." [28] Then they said to Him, "What must we do, to be doing the works of God?" [29] Jesus answered them, "This is the work of God, that you believe in Him He has sent."
______________________
Commentary:
26. Our Lord begins by pointing out that their attitudes are wrong: if they have the right attitude they will be able to understand His teaching in the eucharistic discourse. "You seek me", St. Augustine comments, "for the flesh, not for the spirit. How many seek Jesus for no other purpose than that He may do them good in this present life! [...] Scarcely ever is Jesus sought for Jesus' sake" ("In Ioann.
Evang.", 25, 10).
This verse marks the beginning of the discourse on the bread of life which goes up to verse 59. It opens with an introduction in the form of a dialogue between Jesus and the Jews (verses 26-34), in which our Lord reveals Himself as the bringer of the messianic gifts. Then comes the first part of the discourse (verses 35-47), in which Jesus presents Himself as the Bread of Life, in the sense that faith in Him is food for eternal life. In the second part (verses 48-59) Christ reveals the mystery of the Eucharist: He is the Bread of Life who gives Himself sacramentally as genuine food.
27. Bodily food helps keep us alive in this world; spiritual food sustains and develops supernatural life, which will last forever in Heaven. This food, which only God can give us, consists mainly in the gift of faith and sanctifying grace. Through God's infinite love we are given, in the Blessed Eucharist, the very author of these gifts, Jesus Christ, as nourishment for our souls.
"On Him has God the Father set His seal": our Lord here refers to the authority by virtue of which He can give men the gifts He has referred to: for, being God and man, Jesus' human nature is the instrument by means of which the Second Person of the Blessed Trinity acts. St. Thomas Aquinas comments on this sentence as follows: "What the Son of Man will give He possesses through His superiority over all other men in His singular and outstanding fullness of grace. ...When a seal is impressed on wax, the wax receives the complete form of the seal. So it is that the Son received the entire form of the Father. This occurred in two ways; eternally (eternal generation), which is not referred to here because the seal and the sealed are different in nature from one another; what is referred to here is the other manner, that is, the mystery of the Incarnation, whereby God the Father impressed on human nature the Word, who is the reflection and the very stamp of God's nature, as Hebrews 1:3 says" ("Commentary on St. John, 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.
The People Look for Jesus
[22] On the next day the people who remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with His disciples, but that His disciples had gone away alone. [23] However, boats from Tiberias came near the place where they ate the bread after the Lord had given thanks. [24] So when the people saw that Jesus was not there, nor His disciples, they themselves got into the boats and went to Capernaum, seeking Jesus.
The Discourse on the Bread of Life
[25] When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You come here?" [26] Jesus answered them, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate your fill of the loaves. [27] Do not labor for the food which perishes, but the food which endures to eternal life, which the Son of Man will give to you; for on Him has God the Father set His seal." [28] Then they said to Him, "What must we do, to be doing the works of God?" [29] Jesus answered them, "This is the work of God, that you believe in Him He has sent."
______________________
Commentary:
26. Our Lord begins by pointing out that their attitudes are wrong: if they have the right attitude they will be able to understand His teaching in the eucharistic discourse. "You seek me", St. Augustine comments, "for the flesh, not for the spirit. How many seek Jesus for no other purpose than that He may do them good in this present life! [...] Scarcely ever is Jesus sought for Jesus' sake" ("In Ioann.
Evang.", 25, 10).
This verse marks the beginning of the discourse on the bread of life which goes up to verse 59. It opens with an introduction in the form of a dialogue between Jesus and the Jews (verses 26-34), in which our Lord reveals Himself as the bringer of the messianic gifts. Then comes the first part of the discourse (verses 35-47), in which Jesus presents Himself as the Bread of Life, in the sense that faith in Him is food for eternal life. In the second part (verses 48-59) Christ reveals the mystery of the Eucharist: He is the Bread of Life who gives Himself sacramentally as genuine food.
27. Bodily food helps keep us alive in this world; spiritual food sustains and develops supernatural life, which will last forever in Heaven. This food, which only God can give us, consists mainly in the gift of faith and sanctifying grace. Through God's infinite love we are given, in the Blessed Eucharist, the very author of these gifts, Jesus Christ, as nourishment for our souls.
"On Him has God the Father set His seal": our Lord here refers to the authority by virtue of which He can give men the gifts He has referred to: for, being God and man, Jesus' human nature is the instrument by means of which the Second Person of the Blessed Trinity acts. St. Thomas Aquinas comments on this sentence as follows: "What the Son of Man will give He possesses through His superiority over all other men in His singular and outstanding fullness of grace. ...When a seal is impressed on wax, the wax receives the complete form of the seal. So it is that the Son received the entire form of the Father. This occurred in two ways; eternally (eternal generation), which is not referred to here because the seal and the sealed are different in nature from one another; what is referred to here is the other manner, that is, the mystery of the Incarnation, whereby God the Father impressed on human nature the Word, who is the reflection and the very stamp of God's nature, as Hebrews 1:3 says" ("Commentary on St. John, 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 - April 19
A Divine Promise
Ask for grace of greater confidence and you will receive it, for Jesus put no restriction to His promise 'Ask and you shall receive.'
And the more a grace is important, the more must it be asked; the more it may be difficult to obtain, the more it must be prayed for; the longer Our Lord makes you wait for a grace, the more you must entreat Him to grant it.
Persevere in prayer and you will be heard: Our Lord has given His Word.
-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 for grace of greater confidence and you will receive it, for Jesus put no restriction to His promise 'Ask and you shall receive.'
And the more a grace is important, the more must it be asked; the more it may be difficult to obtain, the more it must be prayed for; the longer Our Lord makes you wait for a grace, the more you must entreat Him to grant it.
Persevere in prayer and you will be heard: Our Lord has given His Word.
-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
The School of Love & Other Essays, April 18
THE SINNER'S GRIEF
[continued from yesterday]
Then comes the struggle.
Humility bids us turn back while yet there is time, and, since we cannot help ourselves, take hold of a hand that will help us; but pride whispers in our ear that this will not do, that we are our own masters and must brook no interference, that we have chosen our own path and must needs walk along it to the bitter end.
Our lives are now broken, we tell ourselves, we have lost our treasure for ever, and we must carry our grief in our own hearts and work out our doom as best we may.
So is the agony increased at every step, until at last the poor soul becomes partly numbed, tells itself that it has grown used to it, or soon wilt grow used to it, and meanwhile must submit to the inevitable.
It knows it is deceiving itself; it knows the sin - if it is sin - and the agony could be removed by one bold step backward, by one humble trusting of itself to a hand that can and will support it; but these things to human nature are very hard.
Yes, they are very hard; but, thank God. not too hard. "God tempers the wind to the shorn lamb;" and in all His wonderful dispositions there is nothing so wonderful as this - that never was a soul left so utterly alone in its misery and hopelessness but succour could be foupd if it would stretch out its hand and take it. And, be again God thanked for it, many do.
Pride may resist, the devil may argue that to retreat is impossible, human nature may pretend that the slavery is sweet. But the God of love is not beaten; in one way or another He stretches out His hand to His beloved. A friend passes by, and at once the loneliness is gone; a word of sympathy is uttered, and the barrier of silence is broken; a prayer is poured forth, from two hearts instead of one, and the grace is given that heals the wound. All these are there, if the poor, beaten soul will take them; if it only will!...
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
[continued from yesterday]
Then comes the struggle.
Humility bids us turn back while yet there is time, and, since we cannot help ourselves, take hold of a hand that will help us; but pride whispers in our ear that this will not do, that we are our own masters and must brook no interference, that we have chosen our own path and must needs walk along it to the bitter end.
Our lives are now broken, we tell ourselves, we have lost our treasure for ever, and we must carry our grief in our own hearts and work out our doom as best we may.
So is the agony increased at every step, until at last the poor soul becomes partly numbed, tells itself that it has grown used to it, or soon wilt grow used to it, and meanwhile must submit to the inevitable.
It knows it is deceiving itself; it knows the sin - if it is sin - and the agony could be removed by one bold step backward, by one humble trusting of itself to a hand that can and will support it; but these things to human nature are very hard.
Yes, they are very hard; but, thank God. not too hard. "God tempers the wind to the shorn lamb;" and in all His wonderful dispositions there is nothing so wonderful as this - that never was a soul left so utterly alone in its misery and hopelessness but succour could be foupd if it would stretch out its hand and take it. And, be again God thanked for it, many do.
Pride may resist, the devil may argue that to retreat is impossible, human nature may pretend that the slavery is sweet. But the God of love is not beaten; in one way or another He stretches out His hand to His beloved. A friend passes by, and at once the loneliness is gone; a word of sympathy is uttered, and the barrier of silence is broken; a prayer is poured forth, from two hearts instead of one, and the grace is given that heals the wound. All these are there, if the poor, beaten soul will take them; if it only will!...
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
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