From: John 13:31-33a, 34-35
The New Commandment
[31] When he (Judas Iscariot) had gone out, Jesus said, "Now is the Son of Man glorified, and in Him God is glorified; [32] if God is glorified in Him, God will also glorify Him in Himself, and glorify Him at once. [33] Little children, yet a little while I am with you. [34] A new commandment I give you, that you love one another; even as I have loved you, that you also love one another. [35] By this all men will know that you are My disciples, if you love one another."
__________________
Commentary:
31-32. This glorification refers above all to the glory which Christ will receive once He is raised up on the cross (John 3:14; 12:32). St. John stresses that Christ's death is the beginning of His victory: His very crucifixion can be considered the first step in His ascension to His Father. At the same time it is glorification of the Father, because Christ, by voluntarily accepting death out of love, as a supreme act of obedience to the Will of God, performs the greatest sacrifice man can offer for the glorification of God. The Father will respond to this glorification which Christ offers Him by glorifying Christ as Son of Man, that is, in His holy human nature, through the His resurrection and ascension to God's right hand. Thus the glory which the Son gives the Father is at the same time glory for the Son.
Christ's disciple will also find His highest motivation by identifying himself with Christ's obedience. St. Paul teaches this very clearly when he says: "Far be it from me to glory except in the cross of the Lord Jesus Christ" (Galatians 6:14).
33. From this verse onwards the evangelist recounts what is usually called the discourse of the Last Supper; in it we can distinguish three parts. In the first, our Lord begins by proclaiming the New Commandment (verses 33-35) and predicts Peter's denials (verses 36-38); He tells them that His death means His going to the Father (Chapter 4), with Whom He is one because He is God (verses 1-14); and He announces that after His resurrection He will send them the Holy Spirit, who will guide them by teaching them and reminding them of everything He told them (verses 15-31).
The second part of the discourse is contained in Chapters 15 and 16. Jesus promises to those who believe in Him a new life of union with Him, as intimate as that of a vine and its branches (15:1-18). To attain this union one must keep His New Commandment (verses 9-18). He forewarns them about the contradictions they will suffer, and He encourages them by promising the Holy Spirit who will protect them and console them (verses 18-27). The action of the Paraclete or Consoler will lead them to fulfill the mission Jesus has entrusted to them (16:1-15). The fruit of the presence of the Holy Spirit will be fullness of joy (verses 16-33).
The third part (Chapter 7) gives Jesus' priestly prayer, in which He asks the Father to glorify Him through the cross (verses 1-5). He prays also for His disciples (verses 6-19) and for all those who through them will believe in Him, so that, staying in the world without being of the world, the love of God should be in them and they should bear witness to Christ being the envoy of the Father (verses 20-26).
34-35. After announcing that He is leaving them (verse 33), Christ summarizes His commandments in one--the New Commandment. He will repeat it a number of times during the discourse of the Supper (cf. John 15:12, 17), and St. John in his First Letter will insist on the need to practice this commandment of the Lord and on the demands it implies (cf. 1 John 2:8; 3:7-21).
Love of neighbor was already commanded in the Old Testament (cf. Leviticus 19:18)--and Jesus ratified this when He specified that it was the second precept of the whole Law and similar to the first: Love God will all your heart and soul and mind (cf. Matthew 22:37-40). But Jesus gives the precept of brotherly love new meaning and content by saying "even as I have loved you". The love of neighbor called for by the Old Law did also in some way extend to one's enemies (Exodus 23:4-5); however, the love which Jesus preaches is much more demanding and includes returning good for evil (cf. Matthew 5:43-44), because Christian love is measured not by man's heart but by the heart of Christ, who gives up His life on the cross to redeem all men (cf. 1 John 4:9-11). Here lies the novelty of Jesus' teaching, and our Lord can rightly say that it is His commandment, the principal clause in His last will and testament.
Love of neighbor cannot be separated from love of God: "The greatest commandment of the law is to love God with one's whole heart and one's neighbor as oneself (cf. Matthew 22:37-40). Christ has made this love of neighbor His personal commandment and has enriched it with a new meaning when He willed Himself, along with His brothers, to be the object of this charity, saying: `As you did it to one of the least of these My brethren, you did it to Me' (Matthew 25:40). In assuming human nature He has united to Himself all humanity in a supernatural solidarity which makes of it one single family. He has made charity the distinguishing mark of His disciples, in the words: `By this all men will know that you are My disciples, if you have love for one another'" (Vatican II, "Apostolicam Actuositatem", 8).
Even though Christ is Purity itself, and Temperance and Humility, He does not, however, make any one of these virtues the distinguishing mark of His disciples: He makes Charity that mark. "The Master's message and example are clear and precise. He confirmed His teaching with deeds. Yet I have often thought that, after twenty centuries, it is indeed still a NEW commandment, for very few people have taken the trouble to practice it. The others, the majority of men, both in the past and still today, have chosen to ignore it. Their selfishness has led them to the conclusion: `Why should I complicate my life? I have more than enough to do just looking after myself.'
"Such an attitude is not good enough for us Christians. If we profess the same faith and are really eager to follow in the clear footprints left by Christ when He walked on this earth, we cannot be content merely with avoiding doing unto others the evil that we would not have them do unto us. That is a lot, but it is still very little when we consider that our love is to be measured in terms of Jesus' own conduct. Besides, he does not give us this standard as a distant target, as a crowning point of a whole lifetime of struggle. It is--it ought to be, I repeat, so that you may turn it into specific resolutions--our starting point, for our Lord presents it as a sign of Christianity: `By this shall all men know that you are My disciples'" ([St] J. Escriva, "Friends of God", 223).
And this is what in fact happened among Christians in the early centuries in the midst of pagan society, so much so that Tertullian, writing around the end of the second century, reported that people could indeed say, looking at the way these Christians lived: "See how they love one another" ("Apologeticum", XXXIX).
___________________________
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, May 01, 2010
Principles and Practices - May 2
Love of Jesus
I cannot deny that I love Jesus, love Him passionately, love Him with every fibre of my heart. He knows it, too, since He has asked me to do many things for Him which have cost me more than I should like to say, yet which with His grace were sweet and easy in a sense. He knows that my longing, at least, even if the strength and courage are wanting, is to do and suffer much more for Him, and that were He tomorrow to ask for the sacrifice of every living friend, I would not refuse Him. Yet with all that, with the intense longing to make Him known and loved, I have never yet been able to speak of Him to others as I want to.
-W. Doyle, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
I cannot deny that I love Jesus, love Him passionately, love Him with every fibre of my heart. He knows it, too, since He has asked me to do many things for Him which have cost me more than I should like to say, yet which with His grace were sweet and easy in a sense. He knows that my longing, at least, even if the strength and courage are wanting, is to do and suffer much more for Him, and that were He tomorrow to ask for the sacrifice of every living friend, I would not refuse Him. Yet with all that, with the intense longing to make Him known and loved, I have never yet been able to speak of Him to others as I want to.
-W. Doyle, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, May 1
COURAGE
[continued from yesterday]
...No, if we understand aright, we shall see that this type condemns itself. For courage, as we have acknowledged at the outset of this essay, is the power to face and go through with things that are hard; to shirk a duty, on whatever plea, is always the mark of a coward.
To have done wrong and not to own it, that so one may escape the consequent repentance, is cowardice and nothing more.
To have done wrong and to acknowledge it, yet to leave it unatoned for and unhealed, is cowardice of another kind, more pitiful perhaps than the first but no less real.
But to have done wrong, and to acknowledge it, and then to "brave it out" with arrogance, and mockery, and laughter; to break the law and to teach the same to others by word, and example, and compulsion; that is the greatest cowardice of all.
And it meets with a coward's doom, not only in the next life but even in this; for such a man, despite the din and recklessness around him, is devoid of friends, has killed all human sympathy, and when his day is ended there will not be one who will feel that the world is the poorer for his loss.
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
[continued from yesterday]
...No, if we understand aright, we shall see that this type condemns itself. For courage, as we have acknowledged at the outset of this essay, is the power to face and go through with things that are hard; to shirk a duty, on whatever plea, is always the mark of a coward.
To have done wrong and not to own it, that so one may escape the consequent repentance, is cowardice and nothing more.
To have done wrong and to acknowledge it, yet to leave it unatoned for and unhealed, is cowardice of another kind, more pitiful perhaps than the first but no less real.
But to have done wrong, and to acknowledge it, and then to "brave it out" with arrogance, and mockery, and laughter; to break the law and to teach the same to others by word, and example, and compulsion; that is the greatest cowardice of all.
And it meets with a coward's doom, not only in the next life but even in this; for such a man, despite the din and recklessness around him, is devoid of friends, has killed all human sympathy, and when his day is ended there will not be one who will feel that the world is the poorer for his loss.
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Friday, April 30, 2010
Gospel for Saturday, 4th Week of Easter
From: John 14:7-14
Jesus Reveals the Father
(Jesus said to Thomas,) [7] "If you had known Me, you would have known My Father also; henceforth you know Him and have seen Him.
[8] Philip said to Him, "Lord, show us the Father, and we shall be satisfied." [9] Jesus said to him, "Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father; how can you say, `Show us the Father?' [10] Do you not believe that I am in the Father and the Father in Me? The words that I say to you I do not speak on My own authority; but the Father who dwells in Me does His works. [11] Believe Me that I am in the Father and the Father in Me; or else believe Me for the sake of the words themselves.
[12] "Truly, truly, I say to you, he who believes in Me will also do the works that I do; and greater works than these will he do, because I go to the Father. [13] Whatever you ask in my name I will do it, that the Father may be glorified in the Son; [14] if you ask anything in my name, I will do it."
_____________________
Commentary:
8-11. The Apostles still find our Lord's words very mysterious, because they cannot understand the oneness of the Father and the Son. Hence Philip's persistence. Then Jesus "upbraids the Apostle for not yet knowing Him, even though His works are proper to God--walking on the water, controlling the wind, forgiving sins, raising the dead. This is why He reproves him: for not recognizing His divine condition through His human nature" (St. Augustine, "De Trinitate", Book 7).
Obviously the sight of the Father which Jesus refers to in this passage is a vision through faith, for no one has ever seen God as He is (cf. John 1:18; 6:46). All manifestations of God, or "theophanies", have been through some medium; they are only a reflection of God's greatness. The highest _expression which we have of God our Father is in Christ Jesus, the Son of God sent among men. "He did this by the total fact of His presence and self-manifestation--by words and works, signs and miracles, but above all by His death and glorious resurrection from the dead, and finally by sending the Spirit of truth. He revealed that God was with us, to deliver us from the darkness of sin and death, and to raise us up to eternal life" (Vatican II, "Dei Verbum", 4).
12-14. Before leaving this world, the Lord promises His Apostles to make them sharers in His power so that God's salvation may be manifested through them. These "works" are the miracles they will work in the name of Jesus Christ (cf. Acts 3:1-10; 5:15-16; etc.), and especially the conversion of people to the Christian faith and their sanctification by preaching and the ministry of the sacraments. They can be considered greater works than Jesus' own insofar as, by the Apostles' ministry, the Gospel was not only preached in Palestine but was spread to the ends of the earth; but this extraordinary power of apostolic preaching proceeds from Christ, who has ascended to the Father: after undergoing the humiliation of the cross Jesus has been glorified and from Heaven He manifests His power by acting through His Apostles.
The Apostles' power, therefore, derives from Christ glorified. Christ our Lord says as much: "Whatever you ask in My name, I will do it". "It is not that he who believes in Me will be greater than Me, but that only that I shall then do greater works than now; greater, by him who believes in Me, than I now do by myself without Him" (St. Augustine, "In Ioann. Evang.", 72, 1).
Jesus Christ is our intercessor in Heaven; therefore, He promises us that everything we ask for in His name, He will do. Asking in His name (cf. 15:7, 16; 16:23-24) means appealing to the power of the risen Christ, believing that He is all-powerful and merciful because He is true God; and it also means asking for what is conducive to our salvation, for Jesus is our Savior. Thus, by "whatever you ask" we must understand what is for the good of the asker. When our Lord does not give what we ask for, the reason is that it would not make for our salvation. In this way we can see that He is our Savior both when He refuses us what we ask and when He grants it.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus Reveals the Father
(Jesus said to Thomas,) [7] "If you had known Me, you would have known My Father also; henceforth you know Him and have seen Him.
[8] Philip said to Him, "Lord, show us the Father, and we shall be satisfied." [9] Jesus said to him, "Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father; how can you say, `Show us the Father?' [10] Do you not believe that I am in the Father and the Father in Me? The words that I say to you I do not speak on My own authority; but the Father who dwells in Me does His works. [11] Believe Me that I am in the Father and the Father in Me; or else believe Me for the sake of the words themselves.
[12] "Truly, truly, I say to you, he who believes in Me will also do the works that I do; and greater works than these will he do, because I go to the Father. [13] Whatever you ask in my name I will do it, that the Father may be glorified in the Son; [14] if you ask anything in my name, I will do it."
_____________________
Commentary:
8-11. The Apostles still find our Lord's words very mysterious, because they cannot understand the oneness of the Father and the Son. Hence Philip's persistence. Then Jesus "upbraids the Apostle for not yet knowing Him, even though His works are proper to God--walking on the water, controlling the wind, forgiving sins, raising the dead. This is why He reproves him: for not recognizing His divine condition through His human nature" (St. Augustine, "De Trinitate", Book 7).
Obviously the sight of the Father which Jesus refers to in this passage is a vision through faith, for no one has ever seen God as He is (cf. John 1:18; 6:46). All manifestations of God, or "theophanies", have been through some medium; they are only a reflection of God's greatness. The highest _expression which we have of God our Father is in Christ Jesus, the Son of God sent among men. "He did this by the total fact of His presence and self-manifestation--by words and works, signs and miracles, but above all by His death and glorious resurrection from the dead, and finally by sending the Spirit of truth. He revealed that God was with us, to deliver us from the darkness of sin and death, and to raise us up to eternal life" (Vatican II, "Dei Verbum", 4).
12-14. Before leaving this world, the Lord promises His Apostles to make them sharers in His power so that God's salvation may be manifested through them. These "works" are the miracles they will work in the name of Jesus Christ (cf. Acts 3:1-10; 5:15-16; etc.), and especially the conversion of people to the Christian faith and their sanctification by preaching and the ministry of the sacraments. They can be considered greater works than Jesus' own insofar as, by the Apostles' ministry, the Gospel was not only preached in Palestine but was spread to the ends of the earth; but this extraordinary power of apostolic preaching proceeds from Christ, who has ascended to the Father: after undergoing the humiliation of the cross Jesus has been glorified and from Heaven He manifests His power by acting through His Apostles.
The Apostles' power, therefore, derives from Christ glorified. Christ our Lord says as much: "Whatever you ask in My name, I will do it". "It is not that he who believes in Me will be greater than Me, but that only that I shall then do greater works than now; greater, by him who believes in Me, than I now do by myself without Him" (St. Augustine, "In Ioann. Evang.", 72, 1).
Jesus Christ is our intercessor in Heaven; therefore, He promises us that everything we ask for in His name, He will do. Asking in His name (cf. 15:7, 16; 16:23-24) means appealing to the power of the risen Christ, believing that He is all-powerful and merciful because He is true God; and it also means asking for what is conducive to our salvation, for Jesus is our Savior. Thus, by "whatever you ask" we must understand what is for the good of the asker. When our Lord does not give what we ask for, the reason is that it would not make for our salvation. In this way we can see that He is our Savior both when He refuses us what we ask and when He grants it.
___________________________
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 - May 1
Charity
'All charity of those
Whose souls Thy love doth warm;
All simple pleasures of such minds
As think no kind of harm;
All sweet delights wherewith
The patient hearts abound,
Do blaze Thy Name, and with Thy praise
They make the world resound.'
-Blessed Philip Howard.
_________________
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 charity of those
Whose souls Thy love doth warm;
All simple pleasures of such minds
As think no kind of harm;
All sweet delights wherewith
The patient hearts abound,
Do blaze Thy Name, and with Thy praise
They make the world resound.'
-Blessed Philip Howard.
_________________
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 30
COURAGE
[continued from yesterday]
...When we look at the dealings of Jesus Christ with men, it is easy to see how He singles out this third class for His most emphatic condemnation.
For the merely blind He prays: "Father, forgive them, for they know not what they do;" and that even though their blindness is chiefly from themselves.
For the weak He holds out a helping hand; even Judas, the finally impenitent traitor, He treats with pity to the end; for even Judas owned that he "had sinned."
But for these other cowards, these cowards who hid their nature under the garb of brazenness, who sinned, and "braved" it, and taught it to others, for these He has only indignation and doom.
[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]
...When we look at the dealings of Jesus Christ with men, it is easy to see how He singles out this third class for His most emphatic condemnation.
For the merely blind He prays: "Father, forgive them, for they know not what they do;" and that even though their blindness is chiefly from themselves.
For the weak He holds out a helping hand; even Judas, the finally impenitent traitor, He treats with pity to the end; for even Judas owned that he "had sinned."
But for these other cowards, these cowards who hid their nature under the garb of brazenness, who sinned, and "braved" it, and taught it to others, for these He has only indignation and doom.
"He who receiveth one tiny child in my name, receiveth Me. But he who shall scandalise one of these tiny children who believe in Me, it were better for him that a mill-stone were tied about his neck and that he were cast into the depths of the sea. Woe to the world because of scandals! It must needs be that scandal should come. But woe to that man by whom the scandal cometh."For the rest of men, Jesus Christ tells us, He prays; for such as these He does not pray; for He leaves them to their self-inflicted sentence....
[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 29, 2010
News Updates, 4/30
Did Catholic school fire teacher for being lesbian?
Academy came under fire by parents of students
Vatican approves new Mass translation in English
Aim was to translate Latin texts more faithfully
UK civil servant suspended over Pope memo
Head of papal visit team being investigated for lampoon
Pope to make final decision on Legionaries
Meeting of investigating bishops to convene at Vatican
Pope: God gives us signs about our vocations
'Divine Providence...certainly knows what it's doing'
French Church recruits young priests via Facebook
New techno-campaign launched to combat clergy shortage
Brazil: Priest charged with 8 abusing boys
Sao Paolo teens were between ages of 12 and 16
Pope urges world to end DR Congo suffering
Calls for end to years of brutal abuses in nation
Abuse priest changed his name after 1982 assault
Later arrested again for further counts of sex abuse
Academy came under fire by parents of students
Vatican approves new Mass translation in English
Aim was to translate Latin texts more faithfully
UK civil servant suspended over Pope memo
Head of papal visit team being investigated for lampoon
Pope to make final decision on Legionaries
Meeting of investigating bishops to convene at Vatican
Pope: God gives us signs about our vocations
'Divine Providence...certainly knows what it's doing'
French Church recruits young priests via Facebook
New techno-campaign launched to combat clergy shortage
Brazil: Priest charged with 8 abusing boys
Sao Paolo teens were between ages of 12 and 16
Pope urges world to end DR Congo suffering
Calls for end to years of brutal abuses in nation
Abuse priest changed his name after 1982 assault
Later arrested again for further counts of sex abuse
Gospel for Friday, 4th Week of Easter
Optional Memorial (Canada): Blessed Marie of the Incarnation, Religious
From: John 14:1-6
Jesus Reveals the Father
(Jesus said to His disciples,) [1] "Let not your hearts be troubled; believe in God, believe also in Me. [2] In My Father's house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? [3] And when I go and prepare a place for you, I will come again and will take you to Myself, that where I am you may be also. [4] And you know the way where I am going." [5] Thomas said to Him, "Lord, we do not know where You are going; how can we know the way?" [6] Jesus said to him, "I am the Way, and the Truth, and the Life; no one comes to the Father, but by Me."
_____________________
Commentary:
1-3. Apparently this prediction of Peter's denial has saddened the disciples. Jesus cheers them up by telling them that He is going away to prepare a place for them in Heaven, for Heaven they will eventually attain, despite their shortcomings and dragging their feet. The return which Jesus refers to includes His Second Coming (Parousia) at the end of the world (cf. 1 Corinthians 4:5; 11:26; 1 Thessalonians 4:16-17; 1 John 2:28) and His meeting with each soul after death: Christ has prepared a Heavenly dwelling-place through His work of redemption. Therefore, His words can be regarded as being addressed not only to the Twelve but also to everyone who believes in Him over the course of the centuries. The Lord will bring with Him into glory all those who have believed in Him and have stayed faithful to Him.
4-7. The Apostles did not really understand what Jesus was telling them: hence Thomas' question. The Lord explains that He is the way to the Father. "It was necessary for Him to say `I am the Way' to show them that they really knew what they thought they were ignorant of, because they knew Him" (St. Augustine, "In. Ioann. Evang.", 66, 2).
Jesus is the way to the Father--through what He teaches, for by keeping to His teaching we will reach Heaven; through faith, which He inspires, because He came to this world so "that whoever believes in Him may have eternal life" (John 3:15); through His example, since no one can go to the Father without imitating the Son; through His merits, which make it possible for us to enter our Heavenly home; and above all He is the way because He reveals the Father, with whom He is one because of His divine nature.
"Just as children by listening to their mothers, and prattling with them, learn to speak their language, so we, by keeping close to the Savior in meditation, and observing His words, His actions, and His affections, shall learn, with the help of His grace, to speak, to act, and to will like Him.
"We must pause here...; we can reach God the Father by no other route...; the Divinity could not be well contemplated by us in this world below if it were not united to the sacred humanity of the Savior, whose life and death are the most appropriate, sweet, delicious and profitable subjects which we can choose for our ordinary meditations" (St. Francis de Sales, "Introduction to the Devout Life", Part II, Chapter 1, 2).
"I am the way": He is the only path linking Heaven and Earth. "He is speaking to all men, but in a special way He is thinking of people who, like you and me, are determined to take our Christian vocation seriously: He wants God to be forever in our thoughts, on our lips and in everything we do, including our most ordinary and routine actions.
"Jesus is the way. Behind Him on this Earth of ours He has left the clear outlines of His footprints. They are indelible signs which neither the erosion of time nor the treachery of the Evil One have been able to erase" ([St] J. Escriva, "Friends of God", 127).
Jesus' words do much more than provide an answer to Thomas' question; He tells us: "I am the Way, and the Truth, and the Life". Being the Truth and the Life is something proper to the Son of God become man, who St. John says in the prologue of his Gospel is "full of grace and truth" (1:14). He is the Truth because by coming to this world He shows that God is faithful to His promises, and because He teaches the truth about who God is and tells us that true worship must be "in spirit and truth" (John 4:23). He is Life because from all eternity He has divine life with His Father (cf. John 1:4), and because He makes us, through grace, sharers in that divine life. This is why the Gospel says: "This is eternal life, that they know Thee, the only true God, and Jesus Christ whom Thou has sent" (John 17:3).
By His reply Jesus is, "as it were, saying, By which route do you want to go? I am the Way. To where do you want to go? I am the Truth. Where do you want to remain? I am the Life. Every man can attain an understanding of the Truth and the Life; but not all find the Way. The wise of this world realize that God is eternal life and knowable truth; but the Word of God, who is Truth and Life joined to the Father, has become the Way by taking a human nature. Make your way contemplating His humility and you will reach God" (St. Augustine, "De Verbis Domini Sermones", 54).
___________________________
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 14:1-6
Jesus Reveals the Father
(Jesus said to His disciples,) [1] "Let not your hearts be troubled; believe in God, believe also in Me. [2] In My Father's house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? [3] And when I go and prepare a place for you, I will come again and will take you to Myself, that where I am you may be also. [4] And you know the way where I am going." [5] Thomas said to Him, "Lord, we do not know where You are going; how can we know the way?" [6] Jesus said to him, "I am the Way, and the Truth, and the Life; no one comes to the Father, but by Me."
_____________________
Commentary:
1-3. Apparently this prediction of Peter's denial has saddened the disciples. Jesus cheers them up by telling them that He is going away to prepare a place for them in Heaven, for Heaven they will eventually attain, despite their shortcomings and dragging their feet. The return which Jesus refers to includes His Second Coming (Parousia) at the end of the world (cf. 1 Corinthians 4:5; 11:26; 1 Thessalonians 4:16-17; 1 John 2:28) and His meeting with each soul after death: Christ has prepared a Heavenly dwelling-place through His work of redemption. Therefore, His words can be regarded as being addressed not only to the Twelve but also to everyone who believes in Him over the course of the centuries. The Lord will bring with Him into glory all those who have believed in Him and have stayed faithful to Him.
4-7. The Apostles did not really understand what Jesus was telling them: hence Thomas' question. The Lord explains that He is the way to the Father. "It was necessary for Him to say `I am the Way' to show them that they really knew what they thought they were ignorant of, because they knew Him" (St. Augustine, "In. Ioann. Evang.", 66, 2).
Jesus is the way to the Father--through what He teaches, for by keeping to His teaching we will reach Heaven; through faith, which He inspires, because He came to this world so "that whoever believes in Him may have eternal life" (John 3:15); through His example, since no one can go to the Father without imitating the Son; through His merits, which make it possible for us to enter our Heavenly home; and above all He is the way because He reveals the Father, with whom He is one because of His divine nature.
"Just as children by listening to their mothers, and prattling with them, learn to speak their language, so we, by keeping close to the Savior in meditation, and observing His words, His actions, and His affections, shall learn, with the help of His grace, to speak, to act, and to will like Him.
"We must pause here...; we can reach God the Father by no other route...; the Divinity could not be well contemplated by us in this world below if it were not united to the sacred humanity of the Savior, whose life and death are the most appropriate, sweet, delicious and profitable subjects which we can choose for our ordinary meditations" (St. Francis de Sales, "Introduction to the Devout Life", Part II, Chapter 1, 2).
"I am the way": He is the only path linking Heaven and Earth. "He is speaking to all men, but in a special way He is thinking of people who, like you and me, are determined to take our Christian vocation seriously: He wants God to be forever in our thoughts, on our lips and in everything we do, including our most ordinary and routine actions.
"Jesus is the way. Behind Him on this Earth of ours He has left the clear outlines of His footprints. They are indelible signs which neither the erosion of time nor the treachery of the Evil One have been able to erase" ([St] J. Escriva, "Friends of God", 127).
Jesus' words do much more than provide an answer to Thomas' question; He tells us: "I am the Way, and the Truth, and the Life". Being the Truth and the Life is something proper to the Son of God become man, who St. John says in the prologue of his Gospel is "full of grace and truth" (1:14). He is the Truth because by coming to this world He shows that God is faithful to His promises, and because He teaches the truth about who God is and tells us that true worship must be "in spirit and truth" (John 4:23). He is Life because from all eternity He has divine life with His Father (cf. John 1:4), and because He makes us, through grace, sharers in that divine life. This is why the Gospel says: "This is eternal life, that they know Thee, the only true God, and Jesus Christ whom Thou has sent" (John 17:3).
By His reply Jesus is, "as it were, saying, By which route do you want to go? I am the Way. To where do you want to go? I am the Truth. Where do you want to remain? I am the Life. Every man can attain an understanding of the Truth and the Life; but not all find the Way. The wise of this world realize that God is eternal life and knowable truth; but the Word of God, who is Truth and Life joined to the Father, has become the Way by taking a human nature. Make your way contemplating His humility and you will reach God" (St. Augustine, "De Verbis Domini Sermones", 54).
___________________________
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 30
How to Endure Trials
A virgin of very holy life answered one who asked about trials as follows:
_________________
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
A virgin of very holy life answered one who asked about trials as follows:
'I have always received every adversity calmly from the hand of the Lord.-Blosius.
If anyone did me any ill turn, I have always taken care to repay him by some special benefit, which I should not have done him unless I had received the injury.
To no one have I ever complained of trials except only to God, and therefore from the beginning have I received from the same Lord consolation and strength.
I give thanks to Him who in His mercy has been pleased to lift me above all created things, and to admit me to the peaceful enjoyment of Himself and to an unspeakable union with Him.'
_________________
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 29
COURAGE
[continued from yesterday]
...One act of courage, and all might have been so different; then there would have been no need for endless counterfeiting. Only one act of courage, following on the courage of clear understanding; and yet that one act - what an effort, for some, it implies! They prefer the burden and its consequences, no matter what the weight.
But there is a third class of moral coward, and this is the worst of all.
The first one can despise, because it is dishonest to itself; the man who will affect to see no evil in evil doing, merely that he may save himself the trouble of avoiding it, is his own worst enemy and may simply be set aside.
The second class one pities; one longs to help him; if he has not the courage to do what he ought, his weakness is after all one that belongs to human nature.
But with the third class one is indignant, because it is the most inhuman; it is the class of those who have substituted brazenness for bravery.
We all know the crew, but we do not always know its individual members, so clever are they in the art of confounding one kind of bravery with another. A man has done wrong; he knows that to evade it, and to declare it to be no evil, is merely contemptible; he himself scorns the evildoer who adopts this device. He knows, too, that to own the wrong, and yet to fret beneath its burden, is pitiable; he has no part with those who so compel themselves to lead two lives.
Braver is it, he tells himself, if he has done wrong, to live up to it. If he has done wrong, why then he has done so; and wrong-doing is a sign of a man of courage.
He has deeply wronged another; such wrong-doing, he will boldly say, is but a proof of his manly vigour. His poor victim in his clutches makes a life-and-death struggle to recover; it is laughed at for its timidity, it is abused for its disloyalty, it is harrassed and thwarted at every turn, taunted to be "brave" and keep itself free from priest-craft and conscience, told that it must, if it would enjoy life, defy alike God, man, and devil. He will have none of your womanish priests to interfere with his "manly" ways; none of your milk-sop pious people, who have not the "courage" to sin like himself; none of your chicken-hearted lovers of righteousness, who will not let themselves "enjoy" life like himself.
"I have sinned, and what harm has befallen me?" he cries with the sinner in the Scripture; and he holds up his head, and struts through life, "a law unto himself," the first principle of which is that sin is a mark of courage....
[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]
...One act of courage, and all might have been so different; then there would have been no need for endless counterfeiting. Only one act of courage, following on the courage of clear understanding; and yet that one act - what an effort, for some, it implies! They prefer the burden and its consequences, no matter what the weight.
But there is a third class of moral coward, and this is the worst of all.
The first one can despise, because it is dishonest to itself; the man who will affect to see no evil in evil doing, merely that he may save himself the trouble of avoiding it, is his own worst enemy and may simply be set aside.
The second class one pities; one longs to help him; if he has not the courage to do what he ought, his weakness is after all one that belongs to human nature.
But with the third class one is indignant, because it is the most inhuman; it is the class of those who have substituted brazenness for bravery.
We all know the crew, but we do not always know its individual members, so clever are they in the art of confounding one kind of bravery with another. A man has done wrong; he knows that to evade it, and to declare it to be no evil, is merely contemptible; he himself scorns the evildoer who adopts this device. He knows, too, that to own the wrong, and yet to fret beneath its burden, is pitiable; he has no part with those who so compel themselves to lead two lives.
Braver is it, he tells himself, if he has done wrong, to live up to it. If he has done wrong, why then he has done so; and wrong-doing is a sign of a man of courage.
He has deeply wronged another; such wrong-doing, he will boldly say, is but a proof of his manly vigour. His poor victim in his clutches makes a life-and-death struggle to recover; it is laughed at for its timidity, it is abused for its disloyalty, it is harrassed and thwarted at every turn, taunted to be "brave" and keep itself free from priest-craft and conscience, told that it must, if it would enjoy life, defy alike God, man, and devil. He will have none of your womanish priests to interfere with his "manly" ways; none of your milk-sop pious people, who have not the "courage" to sin like himself; none of your chicken-hearted lovers of righteousness, who will not let themselves "enjoy" life like himself.
"I have sinned, and what harm has befallen me?" he cries with the sinner in the Scripture; and he holds up his head, and struts through life, "a law unto himself," the first principle of which is that sin is a mark of courage....
[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 28, 2010
News Updates, 4/29
Oklahoma passes strong anti-abortion measures
State senate overrides governor's vetoes
US bishops attack 'draconian' Arizona law
Say it would alienate nation's immigrant communities
[Wrong again, as usual! It seems that some are much too content to listen to the propaganda from the leftist shills rather than understanding that Arizona is merely following federal law, laws which federal government statists refuse to follow.]
Vatican prosecutor denies inaction on accused priest
'I was left with no real information I could act on'
Frenzied pace for lawyer behind Vatican suits
Jeffrey R. Anderson is 'center of his own tornado'
Vatican cardinal: Priestly celibacy not 'untouchable'
Bertone says lack of respect for discipline is problem
Eighth bishop severs ties with CCHD
Local anti-poverty group to replace controversial org
Boston diocese has national plans for Catholic TV
Network is 'fill-your-plate buffet' of 24/7 content
Mexico diocese suspends priest over abuse charges
...pending further investigation of allegations
Mass. Catholic schools welcome Haitian refugees
Exercising Church's mission to reach out to the poor
==== Other ====
OBAMA & BIG SIS Call In Riot Police on Quincy Tea Party Patriots
[Inbelievable!! Check out the pictures of the senior citizens with flags, etc. The 'regime' has lost it!]
State senate overrides governor's vetoes
US bishops attack 'draconian' Arizona law
Say it would alienate nation's immigrant communities
[Wrong again, as usual! It seems that some are much too content to listen to the propaganda from the leftist shills rather than understanding that Arizona is merely following federal law, laws which federal government statists refuse to follow.]
Vatican prosecutor denies inaction on accused priest
'I was left with no real information I could act on'
Frenzied pace for lawyer behind Vatican suits
Jeffrey R. Anderson is 'center of his own tornado'
Vatican cardinal: Priestly celibacy not 'untouchable'
Bertone says lack of respect for discipline is problem
Eighth bishop severs ties with CCHD
Local anti-poverty group to replace controversial org
Boston diocese has national plans for Catholic TV
Network is 'fill-your-plate buffet' of 24/7 content
Mexico diocese suspends priest over abuse charges
...pending further investigation of allegations
Mass. Catholic schools welcome Haitian refugees
Exercising Church's mission to reach out to the poor
==== Other ====
OBAMA & BIG SIS Call In Riot Police on Quincy Tea Party Patriots
[Inbelievable!! Check out the pictures of the senior citizens with flags, etc. The 'regime' has lost it!]
Gospel for Thursday, 4th Week of Easter
From: John 13:16-20
Jesus Washes His Disciples' Feet
(Jesus said to His disciples,) [16] "Truly, truly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. [17] If you know these things, blessed are you if you do them. [18] I am not speaking to you all; I know whom I have chosen; it is that the Scripture may be fulfilled, `He who ate my bread has lifted his heel against me.' [19] I tell you this now, before it takes place, that when it does take place you may believe that I am He. [20] Truly, truly, I say to you, he who receives any man whom I send receives Me; and he who receives Me receives Him who sent Me."
___________________________
Commentary:
15-17. Jesus' whole life was an example of service towards men, fulfilling His Father's will to the point of dying on the Cross. Here our Lord promises us that if we imitate Him, our Teacher, in disinterested service (which always implies sacrifice), we will find true happiness which no one can wrest from us (cf. 16:22; 17:13). "`I have given you an example', He tells His disciples after washing their feet, on the night of the Last Supper. Let us reject from our hearts any pride, any ambition, any desire to dominate; and peace and joy will reign around us and within us, as a consequence of our personal sacrifice" ([St] J. Escriva, "Christ Is Passing By", 94).
18. Lifting one's heel against someone means hitting him brutally; metaphorically, therefore, it means violent enmity. Judas' treachery fulfills the words of Psalm 41:10 where the psalmist complains bitterly of a friend's treachery. Once again the Old Testament prefigures events which find their full _expression in the New.
Through Baptism, the Christian has become a son of God and is called to share in God's good things, not only in Heaven but also on earth: He has received grace, he shares in the Eucharistic Banquet..., he shares with his brethren, other Christians, the friendship of Jesus. Therefore, if a person sins who has been born again through Baptism, in some sense his is a sort of treachery similar to Judas'. However, we have the recourse of repentance: if we trust in God's mercy we can set about recovering our friendship with God.
"React. Listen to what the Holy Spirit tells you: `"Si inimicus meus maledixisset mihi, sustinuissem utique"'. If it were the enemy who insulted me, I could put up with that. But you...`"tu vero homo unanimis, dux meus, et notus meus, qui simul mecum dulces capiebas cibos"': you, My friend, My Apostle, who sit at My table and take sweet food with Me!" ([St] J. Escriva, "The Way", 244).
19. Jesus tells the Apostles in advance about Judas' treachery, so that when they see Christ's predictions come true, they will realize He has divine knowledge and that in Him are fulfilled the Scriptures of the Old Testament (cf. John 2:22). On the words "I am", cf. note on John 8:21-24.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus Washes His Disciples' Feet
(Jesus said to His disciples,) [16] "Truly, truly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. [17] If you know these things, blessed are you if you do them. [18] I am not speaking to you all; I know whom I have chosen; it is that the Scripture may be fulfilled, `He who ate my bread has lifted his heel against me.' [19] I tell you this now, before it takes place, that when it does take place you may believe that I am He. [20] Truly, truly, I say to you, he who receives any man whom I send receives Me; and he who receives Me receives Him who sent Me."
___________________________
Commentary:
15-17. Jesus' whole life was an example of service towards men, fulfilling His Father's will to the point of dying on the Cross. Here our Lord promises us that if we imitate Him, our Teacher, in disinterested service (which always implies sacrifice), we will find true happiness which no one can wrest from us (cf. 16:22; 17:13). "`I have given you an example', He tells His disciples after washing their feet, on the night of the Last Supper. Let us reject from our hearts any pride, any ambition, any desire to dominate; and peace and joy will reign around us and within us, as a consequence of our personal sacrifice" ([St] J. Escriva, "Christ Is Passing By", 94).
18. Lifting one's heel against someone means hitting him brutally; metaphorically, therefore, it means violent enmity. Judas' treachery fulfills the words of Psalm 41:10 where the psalmist complains bitterly of a friend's treachery. Once again the Old Testament prefigures events which find their full _expression in the New.
Through Baptism, the Christian has become a son of God and is called to share in God's good things, not only in Heaven but also on earth: He has received grace, he shares in the Eucharistic Banquet..., he shares with his brethren, other Christians, the friendship of Jesus. Therefore, if a person sins who has been born again through Baptism, in some sense his is a sort of treachery similar to Judas'. However, we have the recourse of repentance: if we trust in God's mercy we can set about recovering our friendship with God.
"React. Listen to what the Holy Spirit tells you: `"Si inimicus meus maledixisset mihi, sustinuissem utique"'. If it were the enemy who insulted me, I could put up with that. But you...`"tu vero homo unanimis, dux meus, et notus meus, qui simul mecum dulces capiebas cibos"': you, My friend, My Apostle, who sit at My table and take sweet food with Me!" ([St] J. Escriva, "The Way", 244).
19. Jesus tells the Apostles in advance about Judas' treachery, so that when they see Christ's predictions come true, they will realize He has divine knowledge and that in Him are fulfilled the Scriptures of the Old Testament (cf. John 2:22). On the words "I am", cf. note on John 8:21-24.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - April 29
The Real School
By the unanimous testimony of mystic writers, solitude is the only proper school of contemplation, that is to say, a condition of life in which the soul is free externally from the burdens, temptations, and solicitudes of the world, and free internally, at least to a considerable extent, from inordinate affections for worldly or carnal objects, so that the soul may have leisure to attend to God, who deserves our thoughts and affections, and to practise such mortifications and prayer as will dispose her to an immediate and perfect union with Him.
-Baker.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
By the unanimous testimony of mystic writers, solitude is the only proper school of contemplation, that is to say, a condition of life in which the soul is free externally from the burdens, temptations, and solicitudes of the world, and free internally, at least to a considerable extent, from inordinate affections for worldly or carnal objects, so that the soul may have leisure to attend to God, who deserves our thoughts and affections, and to practise such mortifications and prayer as will dispose her to an immediate and perfect union with Him.
-Baker.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 28
COURAGE
[continued from yesterday]
...it is far easier, when one has done an evil deed, to deny that the deed is evil, than to repent of the evil that is done; and there are very many cowards who hide themselves beneath that sham...
To say: "It is not wrong," when one knows very well that it is, is characteristic of a coward; such a man, with all his show of daring, is really afraid, afraid of himself, afraid of others, afraid of the consequences of repentance.
Morally such a man is of the type of those sham gentlemen of paper collars, and paste diamonds, and empty pockets, whose one object in life is to make people believe they are what they are not.
Such men are very common, more common than they like to think themselves; by being at once so common and so shallow they are easily known by the discerning; if they only knew how easily they were known perhaps they would strut a little less in their garb of sham morality.
The second class is more common still, but is yet more difficult to discern; it is the class of those who, with the situation before them, make up their minds that they will live two lives.
A man has done evil; the evil has entered into his life; it has become part of himself in so far as he has told himself that he can no longer do without it. He is at least braver than the first type of person, who is unwilling to acknowledge the evil he has done; at least he owns in his own heart what duty dictates, even though he tells himself that he cannot obey.
The fascination holds him; to make a clean breast of it and begin again is more than he can endure; he must carry his burden in secret, and put on without as bold a face as he is able.
So the double life begins; outside "whited sepulchres, but within rottenness and dead men's bones"; and how many there are who go to their graves smiling and esteemed, honoured by men for their uprightness and courage; yet have been to themselves things of utter contempt, and have dragged a weary burden behind them all their lives!...
[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]
...it is far easier, when one has done an evil deed, to deny that the deed is evil, than to repent of the evil that is done; and there are very many cowards who hide themselves beneath that sham...
To say: "It is not wrong," when one knows very well that it is, is characteristic of a coward; such a man, with all his show of daring, is really afraid, afraid of himself, afraid of others, afraid of the consequences of repentance.
Morally such a man is of the type of those sham gentlemen of paper collars, and paste diamonds, and empty pockets, whose one object in life is to make people believe they are what they are not.
Such men are very common, more common than they like to think themselves; by being at once so common and so shallow they are easily known by the discerning; if they only knew how easily they were known perhaps they would strut a little less in their garb of sham morality.
The second class is more common still, but is yet more difficult to discern; it is the class of those who, with the situation before them, make up their minds that they will live two lives.
A man has done evil; the evil has entered into his life; it has become part of himself in so far as he has told himself that he can no longer do without it. He is at least braver than the first type of person, who is unwilling to acknowledge the evil he has done; at least he owns in his own heart what duty dictates, even though he tells himself that he cannot obey.
The fascination holds him; to make a clean breast of it and begin again is more than he can endure; he must carry his burden in secret, and put on without as bold a face as he is able.
So the double life begins; outside "whited sepulchres, but within rottenness and dead men's bones"; and how many there are who go to their graves smiling and esteemed, honoured by men for their uprightness and courage; yet have been to themselves things of utter contempt, and have dragged a weary burden behind them all their lives!...
[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 27, 2010
News Updates, 4/28
New Mass Translation Given Rome's Approval
The Congregation for Divine Worship and the Sacraments is to issue its formal approval of the new English translation of the complete Roman Missal later today. The recognitio comes after nearly ten years of study and sometimes difficult consultation over the new translation of prayers for the Mass. Today’s development will therefore mark a key step, although when the new Missal will be made available in parishes remains unclear....
Big problems in Europe
While Catholic global presence is increasing, Vatican study finds decline in the West
The Vatican Publishing House today released a report on the Catholic Church's global presence, showing an increase in the Catholic population in 2008. Although the number of Catholics has risen globally, the study recorded a constant decline in priests, seminarians and non-ordained religious within Europe.
Chinese accused of vast trade in human organs
Harvests coming from bodies of religious dissidents
Polish poll has good news for Catholicism
Support for Church's mission has risen this year
Diocese of Dallas to ordain 2 auxiliary bishops
Acknowledges tremendous growth of Catholicism in Texas
Convicted Irish priest active in the Netherlands
Defrocked man found to be organizing children's parties
UK diplomat disciplined over Pope memo is named
Accused of being 'clueless' about the Catholic faith
Joseph Bambera installed as Bishop of Scranton
'I offer thanks this day to Almighty God'
Tabloid journalism targets Pope Benedict XVI
'Buck is jettisoned personally' to Holy Father
Evangelists claim Noah's Ark found
Mount Ararat explorers: 'We think...that this is it'
Britain finds center of demonic activity
Sighted: Shadowlike hellhound with no facial features
[Chairman] Obama to Force Taxpayers to Fund More Embryonic Stem Cells
The Obama administration announced that American taxpayers will be forced to fund more research involving embryonic stem cells obtained by destroying human life. The National Institutes of Health announced today that four additional lines will be funded. Those are above and beyond the lines the Obama administration funded previously...
[Besides being a lying, race baiting narcissist with a mental disorder, Obama is a death peddler as well]
Kenya Government Won't Change Pro-Abortion Draft Constitution Before Vote
The Kenya government will not make any further changes to the proposed Constitution citizens will vote on this summer that overturns the nation's ban on abortions. The Kenya Cabinet met on Tuesday and, afterwards, said politicians and church leaders opposed to the constitution will have to live with the document...
[This from Barry's home country]
==== Other ====
Above the Law!
Obama administration defies congressional subpoena on Fort Hood documents
The Obama administration said Tuesday it would provide more information to Congress about the Fort Hood shootings but continued to defy a subpoena request for witness statements and other documents....
[Obama must protect radical, fanatical, Mohammedans]
Goldman Sachs CEO supports financial reform legislation
A financial "regulatory reform bill" has at least one supporter outside of Congressional Democrats, Lloyd Blankfein, the head of investment bank Goldman Sachs...
The Congregation for Divine Worship and the Sacraments is to issue its formal approval of the new English translation of the complete Roman Missal later today. The recognitio comes after nearly ten years of study and sometimes difficult consultation over the new translation of prayers for the Mass. Today’s development will therefore mark a key step, although when the new Missal will be made available in parishes remains unclear....
Big problems in Europe
While Catholic global presence is increasing, Vatican study finds decline in the West
The Vatican Publishing House today released a report on the Catholic Church's global presence, showing an increase in the Catholic population in 2008. Although the number of Catholics has risen globally, the study recorded a constant decline in priests, seminarians and non-ordained religious within Europe.
Chinese accused of vast trade in human organs
Harvests coming from bodies of religious dissidents
Polish poll has good news for Catholicism
Support for Church's mission has risen this year
Diocese of Dallas to ordain 2 auxiliary bishops
Acknowledges tremendous growth of Catholicism in Texas
Convicted Irish priest active in the Netherlands
Defrocked man found to be organizing children's parties
UK diplomat disciplined over Pope memo is named
Accused of being 'clueless' about the Catholic faith
Joseph Bambera installed as Bishop of Scranton
'I offer thanks this day to Almighty God'
Tabloid journalism targets Pope Benedict XVI
'Buck is jettisoned personally' to Holy Father
Evangelists claim Noah's Ark found
Mount Ararat explorers: 'We think...that this is it'
Britain finds center of demonic activity
Sighted: Shadowlike hellhound with no facial features
[Chairman] Obama to Force Taxpayers to Fund More Embryonic Stem CellsThe Obama administration announced that American taxpayers will be forced to fund more research involving embryonic stem cells obtained by destroying human life. The National Institutes of Health announced today that four additional lines will be funded. Those are above and beyond the lines the Obama administration funded previously...
[Besides being a lying, race baiting narcissist with a mental disorder, Obama is a death peddler as well]
Kenya Government Won't Change Pro-Abortion Draft Constitution Before Vote
The Kenya government will not make any further changes to the proposed Constitution citizens will vote on this summer that overturns the nation's ban on abortions. The Kenya Cabinet met on Tuesday and, afterwards, said politicians and church leaders opposed to the constitution will have to live with the document...
[This from Barry's home country]
==== Other ====
Above the Law!
Obama administration defies congressional subpoena on Fort Hood documents
The Obama administration said Tuesday it would provide more information to Congress about the Fort Hood shootings but continued to defy a subpoena request for witness statements and other documents....
[Obama must protect radical, fanatical, Mohammedans]
Goldman Sachs CEO supports financial reform legislation
A financial "regulatory reform bill" has at least one supporter outside of Congressional Democrats, Lloyd Blankfein, the head of investment bank Goldman Sachs...
Gospel for Wednesday, 4th Week of Easter
Optional Memorial: St Peter Chanel, Priest and Martyr
Optional Memorial: St Louis Grignion de Montfort, Priest
From: John 12:44-50
The Unbelief of the Jews
[44] And Jesus cried out and said, "He who believes in Me, believes not in Me, but in Him who sent Me. [45] And he who sees Me sees Him who sent Me. [46] I have come as light into the world, that whoever believes in Me may not remain in darkness. [47] If any one hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. [48] He who rejects Me and does not receive My sayings has a judge; the word that I have spoken will be His judge on the last day. [49] For I have not spoken on My own authority; the Father who sent Me has Himself given Me commandment what to say and what to speak. [50] And I know that His commandment is eternal life. What I say, therefore, I say as the Father has bidden Me."
______________________
Commentary:
44-50. With these verses St. John brings to an end his account of our Lord's public ministry. He brings together certain fundamental themes developed in previous chapters--the need for faith in Christ (verse 44); the Father and the Son are one yet distinct (cf. 45); Jesus is Light and Life of the world (verses 46, 50); men will be judged in accordance with whether they accept or reject the Son of God (verses 47-49). The chapters which follow contain Jesus' teaching to His Apostles at the Last Supper, and the accounts of the Passion and Resurrection.
45. Christ, the Word Incarnate, is one with the Father (cf. John 10:30); "He reflects the glory of God" (Hebrews 1:3); "He is the image of the invisible God" (Colossians 1:15). In John 14:9 Jesus expresses Himself in almost the same words: "He who has seen Me has seen the Father". At the same time as He speaks of His oneness with the Father, we are clearly shown the distinction of persons--the Father who sends, and the Son who is sent.
In Christ's holy human nature His divinity is, as it were, hidden, that divinity which He possesses with the Father in the unity of the Holy Spirit (cf. John 14:7-11). In theology "circumincession" is the word usually used for the fact that, by virtue of the unity among the three Persons of the Blessed Trinity, "the Father is wholly in the Son and wholly in the Holy Spirit; the Son wholly in the Father and wholly in the Holy Spirit; the Holy Spirit wholly in the Father and wholly in the Son" (Council of Florence, "Decree Pro Jacobitis, Dz-Sch", 1331).
47. Christ has come to save the world by offering Himself in sacrifice for our sins and bringing us supernatural life (cf. John 3:17). But He has also been made Judge of the living and the dead (cf. Acts 10:42): He passes sentence at the Particular Judgment which happens immediately after death, and at the end of the world, at His Second Coming or Parousia, at the universal judgment (cf. John 5:22; 8:15-16).
___________________________
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.
Optional Memorial: St Louis Grignion de Montfort, Priest
From: John 12:44-50
The Unbelief of the Jews
[44] And Jesus cried out and said, "He who believes in Me, believes not in Me, but in Him who sent Me. [45] And he who sees Me sees Him who sent Me. [46] I have come as light into the world, that whoever believes in Me may not remain in darkness. [47] If any one hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. [48] He who rejects Me and does not receive My sayings has a judge; the word that I have spoken will be His judge on the last day. [49] For I have not spoken on My own authority; the Father who sent Me has Himself given Me commandment what to say and what to speak. [50] And I know that His commandment is eternal life. What I say, therefore, I say as the Father has bidden Me."
______________________
Commentary:
44-50. With these verses St. John brings to an end his account of our Lord's public ministry. He brings together certain fundamental themes developed in previous chapters--the need for faith in Christ (verse 44); the Father and the Son are one yet distinct (cf. 45); Jesus is Light and Life of the world (verses 46, 50); men will be judged in accordance with whether they accept or reject the Son of God (verses 47-49). The chapters which follow contain Jesus' teaching to His Apostles at the Last Supper, and the accounts of the Passion and Resurrection.
45. Christ, the Word Incarnate, is one with the Father (cf. John 10:30); "He reflects the glory of God" (Hebrews 1:3); "He is the image of the invisible God" (Colossians 1:15). In John 14:9 Jesus expresses Himself in almost the same words: "He who has seen Me has seen the Father". At the same time as He speaks of His oneness with the Father, we are clearly shown the distinction of persons--the Father who sends, and the Son who is sent.
In Christ's holy human nature His divinity is, as it were, hidden, that divinity which He possesses with the Father in the unity of the Holy Spirit (cf. John 14:7-11). In theology "circumincession" is the word usually used for the fact that, by virtue of the unity among the three Persons of the Blessed Trinity, "the Father is wholly in the Son and wholly in the Holy Spirit; the Son wholly in the Father and wholly in the Holy Spirit; the Holy Spirit wholly in the Father and wholly in the Son" (Council of Florence, "Decree Pro Jacobitis, Dz-Sch", 1331).
47. Christ has come to save the world by offering Himself in sacrifice for our sins and bringing us supernatural life (cf. John 3:17). But He has also been made Judge of the living and the dead (cf. Acts 10:42): He passes sentence at the Particular Judgment which happens immediately after death, and at the end of the world, at His Second Coming or Parousia, at the universal judgment (cf. John 5:22; 8:15-16).
___________________________
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 28
Enlightened Innocence
The only kind of innocence which is of any practical value in a world full of allurements to sin is that which springs from self-control.
The mere negative innocence which springs from ignorance is a source of danger except to the very few who are privileged to lead sheltered and protected lives.
To preserve innocence, dangerous thoughts must be shaken off at once as so many thirsty red-hot sparks of hell-fire.
Dalliance is fatal, because during every moment of slackness and delay the power of resistance grows perceptibly weaker.
-Father Degen.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The only kind of innocence which is of any practical value in a world full of allurements to sin is that which springs from self-control.
The mere negative innocence which springs from ignorance is a source of danger except to the very few who are privileged to lead sheltered and protected lives.
To preserve innocence, dangerous thoughts must be shaken off at once as so many thirsty red-hot sparks of hell-fire.
Dalliance is fatal, because during every moment of slackness and delay the power of resistance grows perceptibly weaker.
-Father Degen.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 27
COURAGE
[continued from yesterday]
...It does not matter much what excuses we may make, to what subterfuges we may resort, how successfully we may deceive ourselves or others.
Let the outward show of things be what it may, the man who always takes the easiest line of life, and who always finds reasons, justifications, for taking the easiest line of life, no matter how brave, and grand, and assertive those reasons may sound, is in the end no more than a coward; the modem popular affectation of a square jaw and an unbending eye, cultivated nowadays so assiduously, will not save him from self-condemnation.
On the other hand the man who does the right thing, or, harder still, having done the wrong thing owns up to it, and makes an effort to put it right or atone for it, is a brave man, no matter what it may cost him, and no matter what others may think; indeed, the more it costs him, and the more he has public opinion to face, the braver man he must be said to be.
Now there are various ways of facing an unpleasant and difficult situation, but three are by far the most common.
One is to face it and not to look at it; to pretend to oneself that it does not exist; to put on a smile outside and hide the consciousness beneath so far as one is able; to affect bravery, all the more because one is a shirker.
For instance, it is far easier, when one has done an evil deed, to deny that the deed is evil, than to repent of the evil that is done; and there are very many cowards who hide themselves beneath that sham...
[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]
...It does not matter much what excuses we may make, to what subterfuges we may resort, how successfully we may deceive ourselves or others.
Let the outward show of things be what it may, the man who always takes the easiest line of life, and who always finds reasons, justifications, for taking the easiest line of life, no matter how brave, and grand, and assertive those reasons may sound, is in the end no more than a coward; the modem popular affectation of a square jaw and an unbending eye, cultivated nowadays so assiduously, will not save him from self-condemnation.
On the other hand the man who does the right thing, or, harder still, having done the wrong thing owns up to it, and makes an effort to put it right or atone for it, is a brave man, no matter what it may cost him, and no matter what others may think; indeed, the more it costs him, and the more he has public opinion to face, the braver man he must be said to be.
Now there are various ways of facing an unpleasant and difficult situation, but three are by far the most common.
One is to face it and not to look at it; to pretend to oneself that it does not exist; to put on a smile outside and hide the consciousness beneath so far as one is able; to affect bravery, all the more because one is a shirker.
For instance, it is far easier, when one has done an evil deed, to deny that the deed is evil, than to repent of the evil that is done; and there are very many cowards who hide themselves beneath that sham...
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Dr Edward Peters: A primer on ordination blessings and indulgences
Dr Peters writes:
A few questions related to ordinations always seem to surface about this time of year. Below are four (well, actually, five) points on blessings and indulgences related to ordinations that might be useful to recall.Read about it here...
News Updates, 4/27
Belgium's Bishop of Bruges quits over abuse
Admits sexual abuse of a boy earlier in his career
Belgian cardinal accused of ignoring abuse reports
Godfried Danneels was informed by two former priests
Pope will make historic apology for abuse
Vatican hopes unprecedented act will defuse anger
Vatican to fund adult stem cell research
Holy See already agreed to donate $2.7 million
Pope asks Catholics to give a soul to the Internet
Equip yourselves with faith as well as technology
Rome priest on trial for abuse in Vatican backyard
Cleric advised Rome's mayor on family policy issues
Bishop 'ready to resign' over sex abuse silence
Calls for thorough investigation of 'tragic case'
Florida embezzler priest released from prison
Banned from the property of the parish he built
Socialists in Hungary are ousted in elections
Center-right Fidesz party secured two-thirds majority
Seton Hall University (Catholic) Plans Same-Sex “Marriage” Course, Upset Students
According to an article published by The Setonian on April 15, a course on homosexual “marriage” will be offered next semester at Seton Hall University, a Catholic university in New Jersey with approximately 10,000 students.
Obama covered up HHS report until after healthcare vote?
I can't say I'm surprised, but I didn't know the deceptions surrounding Obamacare went quite this far, to the point of smothering a government report. From The Prowler:
The economic report released last week by Health and Human Services, which indicated that President Barack Obama's health care "reform" law would actually increase the cost of health care and impose higher costs on consumers, had been submitted to the office of HHS Secretary Kathleen Sebelius more than a week before the Congressional votes on the bill, according to career HHS sources, who added that Sebelius's staff refused to review the document before the vote was taken.We imagined -- and said in an editorial -- that the report had probably been months in preparation. But that it could have actually been finished and on Sebelius's desk (and at the White House) a week before the vote reinforces the notion that dishonesty was the White House's most important tool in passing Obamacare....
"The reason we were given was that they did not want to influence the vote," says an HHS source. "Which is actually the point of having a review like this, you would think."
Monday, April 26, 2010
Gospel for Tuesday, 4th Week of Easter
From: John 10:22-30
Jesus and the Father are One
[22] It was the feast of the Dedication at Jerusalem; [23] it was winter, and Jesus was walking in the temple, in the portico of Solomon. [24] So the Jews gathered round Him and said to Him, "How long will You keep us in suspense? If you are the Christ, tell us plainly." [25] Jesus answered them, "I told you, and you do not believe. The works that I do in My Father's name, they bear witness to Me; [26] but you do not believe, because you do not belong to My sheep. [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:
22. This feast commemorates an episode in Jewish history (cf. 1 Maccabees 4:36-59; 2 Maccabees 1-2:19; 10:1-8) when Judas Maccabeus, in the year 165 B.C., after liberating Jerusalem from the control of the Seleucid kings of Syria, cleansed the temple of the profanations of Antiochus Epiphanes (1 Maccabees 1:54). From then onwards, on the twenty-fifth day of the month of Kislev (November-December) and throughout the following week, all Judea celebrated the anniversary of the dedication of the new altar. It was also known as the "Festival of Lights" because it was customary to light lamps, a symbol of the Law, and put them in the windows of the houses (cf. 2 Maccabees 1:18).
24-25. When these Jews ask Jesus if He is the Messiah, "they speak in this way", St. Augustine comments, "not because they desire truth, but to prepare the way for calumny" ("In Ioann. Evang.", 48, 3). We have already seen Jesus reveal, by His words and deeds, that He is the Only Son of God (5:19ff; 7:16ff; 8:25ff). In view of their good dispositions, He explicitly told the Samaritan woman (4:26) and the man born blind (9:37) that He was the Messiah and Savior. Now He reproaches His listeners for refusing to recognize the works He does in His Father's name (cf. 5:36; 10:38). On other occasions He referred to works as a way to distinguish true prophets from false ones: "You will know them by their fruits" (Matthew 7:16; cf. Matthew 12:33).
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.
Jesus and the Father are One
[22] It was the feast of the Dedication at Jerusalem; [23] it was winter, and Jesus was walking in the temple, in the portico of Solomon. [24] So the Jews gathered round Him and said to Him, "How long will You keep us in suspense? If you are the Christ, tell us plainly." [25] Jesus answered them, "I told you, and you do not believe. The works that I do in My Father's name, they bear witness to Me; [26] but you do not believe, because you do not belong to My sheep. [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:
22. This feast commemorates an episode in Jewish history (cf. 1 Maccabees 4:36-59; 2 Maccabees 1-2:19; 10:1-8) when Judas Maccabeus, in the year 165 B.C., after liberating Jerusalem from the control of the Seleucid kings of Syria, cleansed the temple of the profanations of Antiochus Epiphanes (1 Maccabees 1:54). From then onwards, on the twenty-fifth day of the month of Kislev (November-December) and throughout the following week, all Judea celebrated the anniversary of the dedication of the new altar. It was also known as the "Festival of Lights" because it was customary to light lamps, a symbol of the Law, and put them in the windows of the houses (cf. 2 Maccabees 1:18).
24-25. When these Jews ask Jesus if He is the Messiah, "they speak in this way", St. Augustine comments, "not because they desire truth, but to prepare the way for calumny" ("In Ioann. Evang.", 48, 3). We have already seen Jesus reveal, by His words and deeds, that He is the Only Son of God (5:19ff; 7:16ff; 8:25ff). In view of their good dispositions, He explicitly told the Samaritan woman (4:26) and the man born blind (9:37) that He was the Messiah and Savior. Now He reproaches His listeners for refusing to recognize the works He does in His Father's name (cf. 5:36; 10:38). On other occasions He referred to works as a way to distinguish true prophets from false ones: "You will know them by their fruits" (Matthew 7:16; cf. Matthew 12:33).
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.
Principles and Practices - April 27
Our Real Home
Blessed are they who place not their confidence in the present life, who esteem it only a plank by which to pass on to the celestial city, in which alone we should centre our hopes.
-St. Francis de Sales
_________________
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
Blessed are they who place not their confidence in the present life, who esteem it only a plank by which to pass on to the celestial city, in which alone we should centre our hopes.
-St. Francis de Sales
_________________
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 26
COURAGE
IF there is one thing more than another that a man most aspires to be esteemed for it is his courage.
If there is one thing more than another that a woman most admires in a man it is his courage.
If in a woman there is one thing more valued than another, it is that quiet courage which goes by many names-endurance, patience, loyalty, consistency with truth, willingness to face whatever lies before her.
Nor is there much to choose between man's courage and the courage of woman. If man has the courage of physical action, woman has the greater courage of privation; and on the other hand, if man has less courage to submit to being thwarted, when woman is defeated, and has to rise again, her courage tends to fail her utterly.
Both have their strong points, both their limitations; but in both alike the greatest courage of all is to fight up against their weakest nature.
It will not be denied by many that bravery in ordinary life means the power to face and to go through hard things; cowardice in practice means the shirking of a duty.
It does not matter much what excuses we may make, to what subterfuges we may resort, how successfully we may deceive ourselves or others....
[continued tomorrow]
__________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
IF there is one thing more than another that a man most aspires to be esteemed for it is his courage.
If there is one thing more than another that a woman most admires in a man it is his courage.
If in a woman there is one thing more valued than another, it is that quiet courage which goes by many names-endurance, patience, loyalty, consistency with truth, willingness to face whatever lies before her.
Nor is there much to choose between man's courage and the courage of woman. If man has the courage of physical action, woman has the greater courage of privation; and on the other hand, if man has less courage to submit to being thwarted, when woman is defeated, and has to rise again, her courage tends to fail her utterly.
Both have their strong points, both their limitations; but in both alike the greatest courage of all is to fight up against their weakest nature.
It will not be denied by many that bravery in ordinary life means the power to face and to go through hard things; cowardice in practice means the shirking of a duty.
It does not matter much what excuses we may make, to what subterfuges we may resort, how successfully we may deceive ourselves or others....
[continued tomorrow]
__________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
News Updates, 4/26
Maciel's Legion of Christ awaits Vatican judgment
Critics suspect priest knew of founder's misdeeds
Register publisher apologizes for defending Maciel
Fr. Owen Kearns: 'I'm sorry for adding to your burden'
UK 'condom memo' on papal visit backfires
British foreign office issues apology to Vatican
Ill. man sues Vatican, Pope over Wis. abuse case
Lawsuit seeks the release of confidential Vatican files
Vatican: Rome had no role in Wis. priest's abuse
Attorney says the whole lawsuit is without merit
Weigel: An Open Letter to Hans Kung
Response to Swiss theologian's letter to bishops
300 abuse cases, only one defrocking in Melbourne
Police call for sweeping changes in Church's policy
Argentina's bishops defend traditional marriage
'Bill currently under discussion should not be approved'
Pope replaces Bush as primary liberal target
Irish journalist says Benedict is 'hate figure du jour'
Chilean cardinal pledges full abuse investigation
Matter was suspended pending new evidence
Critics suspect priest knew of founder's misdeeds
Register publisher apologizes for defending Maciel
Fr. Owen Kearns: 'I'm sorry for adding to your burden'
UK 'condom memo' on papal visit backfires
British foreign office issues apology to Vatican
Ill. man sues Vatican, Pope over Wis. abuse case
Lawsuit seeks the release of confidential Vatican files
Vatican: Rome had no role in Wis. priest's abuse
Attorney says the whole lawsuit is without merit
Weigel: An Open Letter to Hans Kung
Response to Swiss theologian's letter to bishops
300 abuse cases, only one defrocking in Melbourne
Police call for sweeping changes in Church's policy
Argentina's bishops defend traditional marriage
'Bill currently under discussion should not be approved'
Pope replaces Bush as primary liberal target
Irish journalist says Benedict is 'hate figure du jour'
Chilean cardinal pledges full abuse investigation
Matter was suspended pending new evidence
Sunday, April 25, 2010
Gospel for Monday, 4th Week of Easter
Optional Memorial (Canada): Our Lady of Good Counsel
From: John 10:1-10
The Good Shepherd
(Jesus said to the Pharisees,) [1] "Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber; [2] but he who enters by the door is the shepherd of the sheep. [3] To him the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by name and leads them out. [4] When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. [5] A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers." [6] This figure Jesus used with them, but they did not understand what He was saying to them.
[7] So Jesus again said to them, "Truly, truly, I say to you, I am the door of the sheep. [8] All who came before Me are thieves and robbers; but the sheep did not heed them. [9] I am the door; if any one enters by Me, he will be saved, and will go in and out and find pasture. [10] The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly."
___________________________
Commentary:
1-18. The image of the Good Shepherd recalls a favorite theme of Old Testament prophetic literature: the chosen people is the flock, and Yahweh is their shepherd (cf. Psalm 23). Kings and priests are also described as shepherds or pastors. Jeremiah inveighs against those pastors who had let their sheep go astray and in God's name promises new pastors who will graze their flocks properly so that they will never again be harassed or anxious (cf. 23:1-6; also 2:8; 3:15; 10:21; Isaiah 40:1-11). Ezekiel reproaches pastors for their misdeeds and sloth, their greed and neglect of their responsibility: Yahweh will take the flock away from them and He Himself will look after their sheep: indeed, a unique shepherd will appear, descended from David, who will graze them and protect them (Ezekiel 34). Jesus presents Himself as this shepherd who looks after His sheep, seeks out the strays, cures the crippled and carries the weak on His shoulders (cf. Matthew 18:12-14; Luke 15:4-7), thereby fulfilling the ancient prophecies.
From earliest times, Christian art found its inspiration in this touching image of the Good Shepherd, thereby leaving us a representation of Christ's love for each of us.
In addition to the title of Good Shepherd, Christ applies to Himself the image of the door into the sheepfold of the Church. "The Church," Vatican II teaches, "is a sheepfold, the sole and necessary gateway to which is Christ (cf. John 10:1-10). It is also a flock, of which God foretold that He Himself would be the shepherd (cf. Isaiah 40:11; Ezekiel 34:11ff.), and whose sheep, although watched over by human shepherds, are nevertheless at all times led and brought to pasture by Christ Himself, the Good Shepherd and Prince of shepherds (cf. John 10:11; 1 Peter 5:4), who gave His life for His sheep (cf. John 10:11-15)" ("Lumen Gentium", 6).
1-2. The flock can be harmed in a subtle, hidden way, or in a blatant way through abuse of authority. The history of the Church shows that its enemies have used both methods: sometimes they enter the flock in a secretive way to harm it from within; sometimes they attack it from outside, openly and violently. "Who is the good shepherd? `He who enters by the door' of faithfulness to the Church's doctrine and does not act like the hireling `who sees the wolf coming and leaves the sheep and flees'; whereupon `the wolf snatches them and scatters them'" ([St] J. Escriva, "Christ Is Passing By", 34).
3-5. In those times it was usual at nightfall to bring a number of flocks together into one sheepfold, where they would be kept for the night with someone acting as look-out. Then at dawn the shepherds would come back and open the sheepfold and each would call his sheep which would gather round and follow him out of the pen (they were used to his voice because he used to call them to prevent them from going astray) and he would then lead them to pasture. Our Lord uses this image--one very familiar to His listeners--to teach them a divine truth: since there are strange voices around, we need to know the voice of Christ--which is continually addressing us through the Magisterium of the Church--and to follow it, if we are to get the nourishment our soul needs. "Christ has given His Church sureness in doctrine and a fountain of grace in the Sacraments. He has arranged things so that there will always be people to guide and lead us, to remind us constantly of our way. There is an infinite treasure of knowledge available to us: the word of God kept safe by the Church, the grace of Christ administered in the Sacraments and also the witness and example of those who live by our side and have known how to build with their good lives a road of faithfulness to God" ([St] J. Escriva, "Christ Is Passing By", 34).
6. Christ develops and interprets the image of the shepherd and the flock, to ensure that everyone who is well-disposed can understand His meaning. But the Jews fail to understand--as happened also when He promised the Eucharist (John 6:41-43) and spoke of the "living water" (John 7:40-43), or when He raised Lazarus from the dead (John 11:45-46).
7. After describing His future Church through the image of the flock, Christ extends the simile and calls Himself the "door of the sheep". The shepherds and the sheep enter the sheepfold: both must enter through the door, which is Christ. "I", St. Augustine preached, "seeking to enter in among you, that is, into your heart, preach Christ: if I were to preach other than that, I should be trying to enter by some other way. Through Christ I enter in, not to your houses but to your hearts. Through Him I enter and you have willingly heard me speak of Him. Why? Because you are Christ's sheep and you have been purchased with Christ's blood" ("In Ioann. Evang." 47, 2-3).
8. The severe reproach Jesus levels against those who came before Him does not apply to Moses or the prophets (cf. John 5:39, 45; 8:56; 12:41), nor to the Baptist (cf. John 5:33), for they proclaimed the future Messiah and prepared the way for Him. He is referring to the false prophets and deceivers of the people, among them some teachers of the Law--blind men and blind guides (cf. Matthew 23:16-24) who block the people's way to Christ, as happened just a little before when the man born blind was cured (cf. John 9).
________________________
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 10:1-10
The Good Shepherd
(Jesus said to the Pharisees,) [1] "Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber; [2] but he who enters by the door is the shepherd of the sheep. [3] To him the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by name and leads them out. [4] When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. [5] A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers." [6] This figure Jesus used with them, but they did not understand what He was saying to them.
[7] So Jesus again said to them, "Truly, truly, I say to you, I am the door of the sheep. [8] All who came before Me are thieves and robbers; but the sheep did not heed them. [9] I am the door; if any one enters by Me, he will be saved, and will go in and out and find pasture. [10] The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly."
___________________________
Commentary:
1-18. The image of the Good Shepherd recalls a favorite theme of Old Testament prophetic literature: the chosen people is the flock, and Yahweh is their shepherd (cf. Psalm 23). Kings and priests are also described as shepherds or pastors. Jeremiah inveighs against those pastors who had let their sheep go astray and in God's name promises new pastors who will graze their flocks properly so that they will never again be harassed or anxious (cf. 23:1-6; also 2:8; 3:15; 10:21; Isaiah 40:1-11). Ezekiel reproaches pastors for their misdeeds and sloth, their greed and neglect of their responsibility: Yahweh will take the flock away from them and He Himself will look after their sheep: indeed, a unique shepherd will appear, descended from David, who will graze them and protect them (Ezekiel 34). Jesus presents Himself as this shepherd who looks after His sheep, seeks out the strays, cures the crippled and carries the weak on His shoulders (cf. Matthew 18:12-14; Luke 15:4-7), thereby fulfilling the ancient prophecies.
From earliest times, Christian art found its inspiration in this touching image of the Good Shepherd, thereby leaving us a representation of Christ's love for each of us.
In addition to the title of Good Shepherd, Christ applies to Himself the image of the door into the sheepfold of the Church. "The Church," Vatican II teaches, "is a sheepfold, the sole and necessary gateway to which is Christ (cf. John 10:1-10). It is also a flock, of which God foretold that He Himself would be the shepherd (cf. Isaiah 40:11; Ezekiel 34:11ff.), and whose sheep, although watched over by human shepherds, are nevertheless at all times led and brought to pasture by Christ Himself, the Good Shepherd and Prince of shepherds (cf. John 10:11; 1 Peter 5:4), who gave His life for His sheep (cf. John 10:11-15)" ("Lumen Gentium", 6).
1-2. The flock can be harmed in a subtle, hidden way, or in a blatant way through abuse of authority. The history of the Church shows that its enemies have used both methods: sometimes they enter the flock in a secretive way to harm it from within; sometimes they attack it from outside, openly and violently. "Who is the good shepherd? `He who enters by the door' of faithfulness to the Church's doctrine and does not act like the hireling `who sees the wolf coming and leaves the sheep and flees'; whereupon `the wolf snatches them and scatters them'" ([St] J. Escriva, "Christ Is Passing By", 34).
3-5. In those times it was usual at nightfall to bring a number of flocks together into one sheepfold, where they would be kept for the night with someone acting as look-out. Then at dawn the shepherds would come back and open the sheepfold and each would call his sheep which would gather round and follow him out of the pen (they were used to his voice because he used to call them to prevent them from going astray) and he would then lead them to pasture. Our Lord uses this image--one very familiar to His listeners--to teach them a divine truth: since there are strange voices around, we need to know the voice of Christ--which is continually addressing us through the Magisterium of the Church--and to follow it, if we are to get the nourishment our soul needs. "Christ has given His Church sureness in doctrine and a fountain of grace in the Sacraments. He has arranged things so that there will always be people to guide and lead us, to remind us constantly of our way. There is an infinite treasure of knowledge available to us: the word of God kept safe by the Church, the grace of Christ administered in the Sacraments and also the witness and example of those who live by our side and have known how to build with their good lives a road of faithfulness to God" ([St] J. Escriva, "Christ Is Passing By", 34).
6. Christ develops and interprets the image of the shepherd and the flock, to ensure that everyone who is well-disposed can understand His meaning. But the Jews fail to understand--as happened also when He promised the Eucharist (John 6:41-43) and spoke of the "living water" (John 7:40-43), or when He raised Lazarus from the dead (John 11:45-46).
7. After describing His future Church through the image of the flock, Christ extends the simile and calls Himself the "door of the sheep". The shepherds and the sheep enter the sheepfold: both must enter through the door, which is Christ. "I", St. Augustine preached, "seeking to enter in among you, that is, into your heart, preach Christ: if I were to preach other than that, I should be trying to enter by some other way. Through Christ I enter in, not to your houses but to your hearts. Through Him I enter and you have willingly heard me speak of Him. Why? Because you are Christ's sheep and you have been purchased with Christ's blood" ("In Ioann. Evang." 47, 2-3).
8. The severe reproach Jesus levels against those who came before Him does not apply to Moses or the prophets (cf. John 5:39, 45; 8:56; 12:41), nor to the Baptist (cf. John 5:33), for they proclaimed the future Messiah and prepared the way for Him. He is referring to the false prophets and deceivers of the people, among them some teachers of the Law--blind men and blind guides (cf. Matthew 23:16-24) who block the people's way to Christ, as happened just a little before when the man born blind was cured (cf. John 9).
________________________
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 26
Thoughts and Feelings
Thoughts and feelings do not matter. We shall be judged by our will. So give your attention to acts and words - I don't mean to say that you may gloat over proud thoughts, but leave them alone, don't bother with them. See that you never do a proud act or say a proud word, and the thoughts will be starved out and gradually disappear. An uncharitable word cannot be spoken without malice. If there be no malice, it may be indiscreet, but it is not uncharitable.
-Rev. D. Considine, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts and feelings do not matter. We shall be judged by our will. So give your attention to acts and words - I don't mean to say that you may gloat over proud thoughts, but leave them alone, don't bother with them. See that you never do a proud act or say a proud word, and the thoughts will be starved out and gradually disappear. An uncharitable word cannot be spoken without malice. If there be no malice, it may be indiscreet, but it is not uncharitable.
-Rev. D. Considine, 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 25
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 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.
And it might have been so different. Woman is made to help man, not to lead him to his ruin; and man is made to cherish the good that is in woman, not to drag her into worse than death.
Oh! children, yet unspoilt, young women yet but a wakening to life, mothers who have your daughters' integrity at heart, remember that woman is at once stronger than man and weaker; stronger in her instincts for all that is best, weaker in her yielding nature; stronger perhaps in her sympathies, weaker against fascination.
Remember this, and as you value your lives, as you value your dignity, your honour, your power for doing good, cultivate your strength, beware of your weakness; believe not the serpent, or his human counterpart, who tells you that your strength is your weakness, your weakness your strength.
If only one ear would listen and be warned in time, and would not be "wise in its own conceit"!
For that we will gladly endure the sneer and contempt of many.
___________
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 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.
And it might have been so different. Woman is made to help man, not to lead him to his ruin; and man is made to cherish the good that is in woman, not to drag her into worse than death.
Oh! children, yet unspoilt, young women yet but a wakening to life, mothers who have your daughters' integrity at heart, remember that woman is at once stronger than man and weaker; stronger in her instincts for all that is best, weaker in her yielding nature; stronger perhaps in her sympathies, weaker against fascination.
Remember this, and as you value your lives, as you value your dignity, your honour, your power for doing good, cultivate your strength, beware of your weakness; believe not the serpent, or his human counterpart, who tells you that your strength is your weakness, your weakness your strength.
If only one ear would listen and be warned in time, and would not be "wise in its own conceit"!
For that we will gladly endure the sneer and contempt of many.
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918