From: John 16:12-15
The Action of the Holy Spirit (Continuation)
(Jesus said to His disciples,) [12] "I have yet many things to say to you, but you cannot bear them now. [13] When the Spirit of truth comes, He will guide you into all the truth; for He will not speak of His own authority, but whatever He hears He will speak, and He will declare to you the things that are to come. [14] He will glorify Me, for He will take what is mine and declare it to you. [15] All that the Father has is Mine; therefore I said that He will take what is Mine and declare it to you."
______________________
Commentary:
13. It is the Holy Spirit who makes fully understood the truth revealed by Christ. As Vatican II teaches, our Lord "completed and perfected Revelation and confirmed it...finally by sending the Spirit of truth" (Vatican II, "Dei Verbum", 4). Cf. note on John 14:25-26.
14-15. Jesus Christ here reveals some aspects of the mystery of the Blessed Trinity. He teaches that the Three Divine Persons have the same nature when He says that everything that the Father has belongs to the Son, and everything the Son has belongs to the Father (cf. John 17:10) and that the Spirit also has what is common to the Father and the Son, that is, the divine essence. The activity specific to the Holy Spirit is that of glorifying Christ, reminding and clarifying for the disciples everything the Master taught them (John 16:13). On being inspired by the Holy Spirit to recognize the Father through the Son, men render glory to Christ; and glorifying Christ is the same as giving glory to God (cf. John 17:1, 3-5, 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.
This site is dedicated to promoting and defending the Catholic Faith, in union with Christ and His Church and in union with the authentic Holy Father, the faithful successor of St. Peter.
Saturday, May 29, 2010
Principles and Practices - May 30
The First Need
Faith, a lively faith, would cure all our spiritual disease, and supply all our needs.
It was the one thing Our Lord required of those who came to Him petitioning for favours when He was on earth.
It is what He wants of us all now.
-Mother Loyola.
_________________
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
Faith, a lively faith, would cure all our spiritual disease, and supply all our needs.
It was the one thing Our Lord required of those who came to Him petitioning for favours when He was on earth.
It is what He wants of us all now.
'He could not do many miracles there because of their unbelief,'we are told, as if this evil disposition tied His hands and restricted even His omnipotence.
-Mother Loyola.
_________________
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
Marriage and Parenthood, The Catholic Ideal - May 29
CHAPTER III
CHOICE OF A STATE
[continued from yesterday]
...The Church recognizes three normal states of life: marriage, which is good; single blessedness in the world, which is better; single blessedness in religion, which is best.
This does not mean however that the single life is better for everybody, nor that the religious life is the best for everybody. These states are only good, better, and best, when regarded in themselves.
If we look at them with regard to particular people, the order of good, better, and best may be reversed. Indeed, for the vast majority of people marriage is by far the best thing. The single life In the world would maim them, and perhaps life in religion would ruin them.
Everything depends on the Individual's circumstances, his temperament, his health, his ability, his desires, above all his graces. This then is the problem with which all young people are confronted: To what state of life am I called?
Let us say at the outset that the solution is love.
But what is love? Its mystic nature defies an exhaustive description. There is, however, a simple definition which may be applied to every kind of love. It is: To will good for some one.
This is the essence of love, whether of father, mother, husband, wife, child, friend, or enemy. It may be accompanied by the passion of affection or by the passion of aversion.
If I love my mother, affection is also present. If I love my enemy, aversion is probably present. I may feel a dislike to a man, yet at the same time will to do him good.
Further, love may be devoid, or almost devoid, of passion. I may have a love for the religious life, for instance, without having any affection for it. I may see that only by entering religion shall I be able to do the greatest good to my fellow men.
Even though I have an aversion for common life and loss of liberty, yet I may see in those things my best chance of salvation and love them accordingly.
In the choice of a state of life then the leading question will be: Which state do I really love? Do I want to be married? Do I want to live singly in the world and devote myself to a special profession? Do I want to be a priest? Do I want to be a nun? Above all, is my desire constant, or do I waver between one thing and another, never knowing my own mind?....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
CHOICE OF A STATE
[continued from yesterday]
...The Church recognizes three normal states of life: marriage, which is good; single blessedness in the world, which is better; single blessedness in religion, which is best.
This does not mean however that the single life is better for everybody, nor that the religious life is the best for everybody. These states are only good, better, and best, when regarded in themselves.
If we look at them with regard to particular people, the order of good, better, and best may be reversed. Indeed, for the vast majority of people marriage is by far the best thing. The single life In the world would maim them, and perhaps life in religion would ruin them.
Everything depends on the Individual's circumstances, his temperament, his health, his ability, his desires, above all his graces. This then is the problem with which all young people are confronted: To what state of life am I called?
Let us say at the outset that the solution is love.
But what is love? Its mystic nature defies an exhaustive description. There is, however, a simple definition which may be applied to every kind of love. It is: To will good for some one.
This is the essence of love, whether of father, mother, husband, wife, child, friend, or enemy. It may be accompanied by the passion of affection or by the passion of aversion.
If I love my mother, affection is also present. If I love my enemy, aversion is probably present. I may feel a dislike to a man, yet at the same time will to do him good.
Further, love may be devoid, or almost devoid, of passion. I may have a love for the religious life, for instance, without having any affection for it. I may see that only by entering religion shall I be able to do the greatest good to my fellow men.
Even though I have an aversion for common life and loss of liberty, yet I may see in those things my best chance of salvation and love them accordingly.
In the choice of a state of life then the leading question will be: Which state do I really love? Do I want to be married? Do I want to live singly in the world and devote myself to a special profession? Do I want to be a priest? Do I want to be a nun? Above all, is my desire constant, or do I waver between one thing and another, never knowing my own mind?....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Friday, May 28, 2010
Gospel for Saturday, 8th Week in Ordinary Time
From: Mark 11:27-33
Jesus' Authority
[27] And they (Jesus and his disciples) came to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, [28] and they said to him, "By what authority are you doing these things, or who gave you this authority to do them?" [29] Jesus said to them, "I will ask you a question; answer me, and I will tell you by what authority I do these things. [30] Was the baptism of John from heaven or from men? Answer me." [31] And they argued with one another, "If we say, 'From heaven,' he will say, 'Why then did not you not believe him?' [32] But shall we say, 'From men'?"--they were afraid of the people, for all held that John was a real prophet. [33] So they answered Jesus, "We do not know." And Jesus said to them, "Neither will I tell you by what authority I do these things."
_______________
Commentary:
27-33. Those who put this question to Jesus are the same people as, some days earlier, sought to destroy him (cf. Mk 11:18). They represent the official Judaism of the period (cf. note on Mt 2:4). Jesus had already given proofs and signs of being the Messiah, in his miracles and preaching; and St. John the Baptist had borne witness about who Jesus was. This is why, before replying, our Lord asks them to recognize the truth proclaimed by the Precursor. But they do not want to accept this truth; nor do they want to reject it publicly, out of fear of the people. Since they are not ready to admit their mistake, any further explanation Jesus might offer would serve no purpose.
This episode has many parallels in everyday life: anyone who seeks to call God to account will be confounded.
_________________
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, and by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
Jesus' Authority
[27] And they (Jesus and his disciples) came to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, [28] and they said to him, "By what authority are you doing these things, or who gave you this authority to do them?" [29] Jesus said to them, "I will ask you a question; answer me, and I will tell you by what authority I do these things. [30] Was the baptism of John from heaven or from men? Answer me." [31] And they argued with one another, "If we say, 'From heaven,' he will say, 'Why then did not you not believe him?' [32] But shall we say, 'From men'?"--they were afraid of the people, for all held that John was a real prophet. [33] So they answered Jesus, "We do not know." And Jesus said to them, "Neither will I tell you by what authority I do these things."
_______________
Commentary:
27-33. Those who put this question to Jesus are the same people as, some days earlier, sought to destroy him (cf. Mk 11:18). They represent the official Judaism of the period (cf. note on Mt 2:4). Jesus had already given proofs and signs of being the Messiah, in his miracles and preaching; and St. John the Baptist had borne witness about who Jesus was. This is why, before replying, our Lord asks them to recognize the truth proclaimed by the Precursor. But they do not want to accept this truth; nor do they want to reject it publicly, out of fear of the people. Since they are not ready to admit their mistake, any further explanation Jesus might offer would serve no purpose.
This episode has many parallels in everyday life: anyone who seeks to call God to account will be confounded.
_________________
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, and by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
Marriage and Parenthood, The Catholic Ideal - May 28
CHAPTER III
CHOICE OF A STATE
[continued from yesterday]
How is it that nearly the whole of the creative literature of the world has been made to center round the young girl?
How is it that love stories about married people, widows, and widowers, have such a prosaic savor and so often tend towards degeneracy?
It is because there is something mysterious in virginity. There is a power hidden in the virgin mind which can change the destinies of men, of nations, of the race. Shall this power be divided, ministering to the procreation of body and education of soul? Or shall it renounce the carnal part and be devoted exclusively to the care of the spirit?
These questions are very old, perhaps as old as the human race itself; for there is some reason to believe that the sins of our first parents had something to do with the vow of virginity.
At any rate we know that in the earliest Roman times the problem faced the maidens of the family. Vesta was the goddess of the hearth. But family worship was not enough. A special sanctuary was needed where all the citizens of the State could worship as one great family. The goddess was there represented by an eternal fire burning on her hearth or altar. And virgins were set aside to keep alive this fire.
The goddess was chaste and pure, as the fire symbolized. The virginity of the priestesses both figured and realized that purity. Thus, even in natural religion virginity was regarded as a higher type of spirit life.
When God became incarnate He added a higher sanctity to virginity by choosing to be born of a Virgin. By the same act too he raised the dignity of motherhood. Both states of life were needed for the perfection of His plans. Some would be called to one state, others to the other.
Christ Himself declared that renunciation of marriage was more blessed than fruition, provided it was done for the kingdom of heaven's sake. Not every one could receive that word, but he who could, let him.
St. Paul applied this doctrine when he said:
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
CHOICE OF A STATE
[continued from yesterday]
How is it that nearly the whole of the creative literature of the world has been made to center round the young girl?
How is it that love stories about married people, widows, and widowers, have such a prosaic savor and so often tend towards degeneracy?
It is because there is something mysterious in virginity. There is a power hidden in the virgin mind which can change the destinies of men, of nations, of the race. Shall this power be divided, ministering to the procreation of body and education of soul? Or shall it renounce the carnal part and be devoted exclusively to the care of the spirit?
These questions are very old, perhaps as old as the human race itself; for there is some reason to believe that the sins of our first parents had something to do with the vow of virginity.
At any rate we know that in the earliest Roman times the problem faced the maidens of the family. Vesta was the goddess of the hearth. But family worship was not enough. A special sanctuary was needed where all the citizens of the State could worship as one great family. The goddess was there represented by an eternal fire burning on her hearth or altar. And virgins were set aside to keep alive this fire.
The goddess was chaste and pure, as the fire symbolized. The virginity of the priestesses both figured and realized that purity. Thus, even in natural religion virginity was regarded as a higher type of spirit life.
When God became incarnate He added a higher sanctity to virginity by choosing to be born of a Virgin. By the same act too he raised the dignity of motherhood. Both states of life were needed for the perfection of His plans. Some would be called to one state, others to the other.
Christ Himself declared that renunciation of marriage was more blessed than fruition, provided it was done for the kingdom of heaven's sake. Not every one could receive that word, but he who could, let him.
St. Paul applied this doctrine when he said:
"He that giveth his virgin in marriage doeth well, and he that giveth her not doeth better."In biblical language the term "virgin" includes men as well as women. Thus St. John in the Apocalypse says:
"These are they who were not defiled with women: for they are virgins."In modern language we speak of the men as celibates. The Council of Trent uses both words in defining that single blessedness is the higher gift.
"If anyone says that the married state is to be placed before that of virginity or celibacy, and that it is not a better and more blessed thing to remain in virginity or celibacy than to be joined in matrimony, let him be anathema."The virginity or celibacy here spoken of is not necessarily that of the ecclesiastical or religious life....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Thursday, May 27, 2010
Gospel for Friday, 8th Week in Ordinary Time
From: Mark 11:11:26
The Messiah Enters Jerusalem (Continuation)
[11] And He (Jesus) entered Jerusalem, and went into the temple; and when He had looked around at everything, as it was already late, He went out to Bethany with the Twelve.
The Barren Fig Tree. The Expulsion of the Money-Changers
[12] On the following day, when they came from Bethany, He was hungry. [13] And seeing in the distance a fig tree in leaf, He went to see if He could find anything on it. When He came to it, He found nothing but leaves, for it was not the season for figs. [14] And He said to it, "May no one ever eat fruit from you again." And His disciples heard it.
[15] And they came to Jerusalem. And He entered the temple and began to drive out those who sold and those who bought in the temple, and He overturned the tables of the money-changers and the seats of those who sold pigeons; [16] and He would not allow any one to carry anything through the temple. [17] And He taught, and said to them, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers." [18] And the chief priests and the scribes heard it and sought a way to destroy Him; for they feared Him, because all the multitude was astonished at His teaching. [19] And when evening came they went out of the city.
[20] As they passed by in the morning, they saw the fig tree withered away to its roots. [21] And Peter remembered and said to Him, "Master, look! The fig tree which You cursed has withered." [22] And Jesus answered them, "Have faith in God. [23] Truly, I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. [24] Therefore I tell you, whatever you ask in prayer, believe that you receive it, and you will. [25] And whenever you stand praying, forgive, if you have anything against any one; so that your Father also who is in Heaven may forgive you your trespasses."
____________
Commentary:
12. Jesus' hunger is another sign of His being truly human. When we contemplate Jesus we should feel Him very close to us; He is true God and true man. His experience of hunger shows that He understands us perfectly: He has shared our needs and limitations. "How generous our Lord is in humbling Himself and fully accepting His human condition! He does not use His divine power to escape from difficulties or effort. Let's pray that He will teach us to be tough, to love work, to appreciate the human and divine nobility of savoring the consequences of selfgiving" (St. J. Escriva, "Christ Is Passing By", 161).
13-14. Jesus, of course, knew that it was not the right time for figs; therefore, He was not looking for figs to eat. His action must have a deeper meaning. The Fathers of the Church, whose interpretation St. Bede reflects in his commentary on this passage, tells us that the miracle has an allegorical purpose: Jesus had come among His own people, the Jews, hungry to find fruit of holiness and good works, but all He found were external practices--leaves without fruit. Similarly, when He enters the temple, He upbraids those present for turning the temple of God, which is a house of prayer (prayer is the fruit of piety), into a place of commerce (mere leaves). "So you", St. Bede concludes, "if you do not want to be condemned by Christ, should guard against being a barren tree, by offering to Jesus, who made Himself poor, the fruit of piety which He expects of you" ("In Marci Evangelium Expositio, in loc.").
God wants both fruit and foliage; when, because the right intention is missing, there are only leaves, only appearances, we must suspect that there is nothing but purely human action, with no supernatural depth--behavior which results from ambition, pride and a desire to attract attention.
"We have to work a lot on this earth and we must do our work well, since it is our daily task that we have to sanctify. But let us never forget to do everything for God's sake. If were to do it ourselves, out of pride, we could produce nothing but leaves, and no matter how luxuriant they were, neither God nor our fellow man would find any good in them" (St. J. Escriva, "Friends of God", 202).
15-18. Our Lord does not abide lack of faith or piety in things to do with the worship of God. If He acts so vigorously to defend the temple of the Old Law, it indicates how we should truly conduct ourselves in the Christian temple, where He is really and truly present in the Blessed Eucharist. "Piety has its own good manners. Learn them. It's a shame to see those 'pious' people who don't know how to attend Mass -- even though they go daily -- nor how to bless themselves (they throw their hands about in the weirdest fashion), nor how to bend the knee before the Tabernacle (their ridiculous genuflections seem a mockery), nor how to bow their heads reverently before a picture of our Lady" (St. J. Escriva, "The Way", 541). Cf. note on Matthew 21:12-13.
20-25. Jesus speaks to us here about the power of prayer. For prayer to be effective, absolute faith and trust are required: "A keen and living faith. Like Peter's. When you have it -- our Lord has said so--you will move mountains, the humanly insuperable obstacles that rise up against your apostolic undertakings" (St. J. Escriva, "The Way", 489).
For prayer to be effective, we also need to love our neighbor, forgiving him everything: if we do, then God our Father will also forgive us. Since we are all sinners we need to admit the fact before God and ask His pardon (cf. Luke 18:9-14).
When Christ taught us to pray He required that we have these predispositions (cf. Matthew 6:12; also Matthew 5:23 and notes on same). Here is how Theophylact ("Ennaratio in Evangelium Marci, in loc.") puts it: "When you pray, if you have anything against anyone, forgive him, so that your Father who is in Heaven may forgive you [...]. He who believes with great affection raises his whole heart to God and, in David's words, opens his soul to God. If he expands his heart before God in this way, he becomes one with Him, and his burning heart is surer of obtaining what he desires."
Even when he is in the state of sin, man should seek God out in prayer; Jesus places no limitations at all: "Whatever you ask..." Therefore, our personal unworthiness should not be an excuse for not praying confidently to God. Nor should the fact that God already knows our needs be an excuse for not turning to Him. St. Teresa explains this when she prays: "O my God, can it be better to keep silent about my necessities, hoping that Thou wilt relieve them? No, indeed, for Thou, my Lord and my Joy, knowing how many they must be and how it will alleviate them if we speak to Thee of them, dost bid us pray to Thee and say that Thou will not fail to give" (St. Teresa, "Exclamations", 5). Cf. notes on Matthew 6:5-6 and Matthew 7:7-11.
26. As the RSV note points out, many ancient manuscripts add a v. 26: but it is clearly an addition, taken straight from Matthew 6:15. This addition was included by the editors of the Old Vulgate.
_________________
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, and by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
The Messiah Enters Jerusalem (Continuation)
[11] And He (Jesus) entered Jerusalem, and went into the temple; and when He had looked around at everything, as it was already late, He went out to Bethany with the Twelve.
The Barren Fig Tree. The Expulsion of the Money-Changers
[12] On the following day, when they came from Bethany, He was hungry. [13] And seeing in the distance a fig tree in leaf, He went to see if He could find anything on it. When He came to it, He found nothing but leaves, for it was not the season for figs. [14] And He said to it, "May no one ever eat fruit from you again." And His disciples heard it.
[15] And they came to Jerusalem. And He entered the temple and began to drive out those who sold and those who bought in the temple, and He overturned the tables of the money-changers and the seats of those who sold pigeons; [16] and He would not allow any one to carry anything through the temple. [17] And He taught, and said to them, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers." [18] And the chief priests and the scribes heard it and sought a way to destroy Him; for they feared Him, because all the multitude was astonished at His teaching. [19] And when evening came they went out of the city.
[20] As they passed by in the morning, they saw the fig tree withered away to its roots. [21] And Peter remembered and said to Him, "Master, look! The fig tree which You cursed has withered." [22] And Jesus answered them, "Have faith in God. [23] Truly, I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. [24] Therefore I tell you, whatever you ask in prayer, believe that you receive it, and you will. [25] And whenever you stand praying, forgive, if you have anything against any one; so that your Father also who is in Heaven may forgive you your trespasses."
____________
Commentary:
12. Jesus' hunger is another sign of His being truly human. When we contemplate Jesus we should feel Him very close to us; He is true God and true man. His experience of hunger shows that He understands us perfectly: He has shared our needs and limitations. "How generous our Lord is in humbling Himself and fully accepting His human condition! He does not use His divine power to escape from difficulties or effort. Let's pray that He will teach us to be tough, to love work, to appreciate the human and divine nobility of savoring the consequences of selfgiving" (St. J. Escriva, "Christ Is Passing By", 161).
13-14. Jesus, of course, knew that it was not the right time for figs; therefore, He was not looking for figs to eat. His action must have a deeper meaning. The Fathers of the Church, whose interpretation St. Bede reflects in his commentary on this passage, tells us that the miracle has an allegorical purpose: Jesus had come among His own people, the Jews, hungry to find fruit of holiness and good works, but all He found were external practices--leaves without fruit. Similarly, when He enters the temple, He upbraids those present for turning the temple of God, which is a house of prayer (prayer is the fruit of piety), into a place of commerce (mere leaves). "So you", St. Bede concludes, "if you do not want to be condemned by Christ, should guard against being a barren tree, by offering to Jesus, who made Himself poor, the fruit of piety which He expects of you" ("In Marci Evangelium Expositio, in loc.").
God wants both fruit and foliage; when, because the right intention is missing, there are only leaves, only appearances, we must suspect that there is nothing but purely human action, with no supernatural depth--behavior which results from ambition, pride and a desire to attract attention.
"We have to work a lot on this earth and we must do our work well, since it is our daily task that we have to sanctify. But let us never forget to do everything for God's sake. If were to do it ourselves, out of pride, we could produce nothing but leaves, and no matter how luxuriant they were, neither God nor our fellow man would find any good in them" (St. J. Escriva, "Friends of God", 202).
15-18. Our Lord does not abide lack of faith or piety in things to do with the worship of God. If He acts so vigorously to defend the temple of the Old Law, it indicates how we should truly conduct ourselves in the Christian temple, where He is really and truly present in the Blessed Eucharist. "Piety has its own good manners. Learn them. It's a shame to see those 'pious' people who don't know how to attend Mass -- even though they go daily -- nor how to bless themselves (they throw their hands about in the weirdest fashion), nor how to bend the knee before the Tabernacle (their ridiculous genuflections seem a mockery), nor how to bow their heads reverently before a picture of our Lady" (St. J. Escriva, "The Way", 541). Cf. note on Matthew 21:12-13.
20-25. Jesus speaks to us here about the power of prayer. For prayer to be effective, absolute faith and trust are required: "A keen and living faith. Like Peter's. When you have it -- our Lord has said so--you will move mountains, the humanly insuperable obstacles that rise up against your apostolic undertakings" (St. J. Escriva, "The Way", 489).
For prayer to be effective, we also need to love our neighbor, forgiving him everything: if we do, then God our Father will also forgive us. Since we are all sinners we need to admit the fact before God and ask His pardon (cf. Luke 18:9-14).
When Christ taught us to pray He required that we have these predispositions (cf. Matthew 6:12; also Matthew 5:23 and notes on same). Here is how Theophylact ("Ennaratio in Evangelium Marci, in loc.") puts it: "When you pray, if you have anything against anyone, forgive him, so that your Father who is in Heaven may forgive you [...]. He who believes with great affection raises his whole heart to God and, in David's words, opens his soul to God. If he expands his heart before God in this way, he becomes one with Him, and his burning heart is surer of obtaining what he desires."
Even when he is in the state of sin, man should seek God out in prayer; Jesus places no limitations at all: "Whatever you ask..." Therefore, our personal unworthiness should not be an excuse for not praying confidently to God. Nor should the fact that God already knows our needs be an excuse for not turning to Him. St. Teresa explains this when she prays: "O my God, can it be better to keep silent about my necessities, hoping that Thou wilt relieve them? No, indeed, for Thou, my Lord and my Joy, knowing how many they must be and how it will alleviate them if we speak to Thee of them, dost bid us pray to Thee and say that Thou will not fail to give" (St. Teresa, "Exclamations", 5). Cf. notes on Matthew 6:5-6 and Matthew 7:7-11.
26. As the RSV note points out, many ancient manuscripts add a v. 26: but it is clearly an addition, taken straight from Matthew 6:15. This addition was included by the editors of the Old Vulgate.
_________________
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, and by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
Principles and Practices - May 28
Impediments to Virtue
These obstacles [to virtue] are venial sin, tepidity, abuse of grace, the predominant passion, human respect, and sloth in rising in the morning.
All these vices injure the life of grace, conspire to destroy the soul, impair its merits, and ruin the work of its perfection; so long as they exist there can be no hope of acquiring solid virtue.
-Fr. Bellecius, 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
These obstacles [to virtue] are venial sin, tepidity, abuse of grace, the predominant passion, human respect, and sloth in rising in the morning.
All these vices injure the life of grace, conspire to destroy the soul, impair its merits, and ruin the work of its perfection; so long as they exist there can be no hope of acquiring solid virtue.
-Fr. Bellecius, 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
Marriage and Parenthood, The Catholic Ideal - May 27
CHAPTER II
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Views subversive of the Catholic ideal are now very prevalent, and are becoming day by day more prevalent. In the matter of the sanctity of marriage, as in many other things, it is the [faithful] Catholics who are the salt of the earth.
Whilst other religious bodies are prepared to give way under any specious pretext which may arise, the See of Peter proclaims the principle of no compromise.
And when the Churches which ought to guard the sanctity of marriage show themselves weak and accommodating to the lower pleasures of man, we must not be surprised if non-religious bodies speak openly in favor of divorce and, all unashamed, make profession of free love. This, indeed, has come to pass.
High time is it, then, for Catholics to make their voice heard In protest. Nay, absolutely imperative is it that Catholics should rally themselves anew with even greater loyalty around the Holy Father who watches the marriage Sacrament so anxiously and sees its dangers so clearly.
Legislation is made which may be irksome; but the irksomeness thereby suffered is trifling compared with the irksomeness thereby avoided. Let us admit boldly that the marriage state is fraught with difficulties, that love is liable to grow cold, that childbearing is a burden, that the education of many children is a tax on the family's resources, that a drunken husband is an almost intolerable nuisance, that a gossiping wife is a plague of a life; let us admit all this, but at the same time insist that the Sacrament of marriage has power either to prevent or mitigate the evils. It restrains the passions.
But let the idea of divorce once get established and there is an end of restraint. The passions are let loose and fall victim to every little counter-attraction to family life.
The half-hearted partner who realizes that there is an easy escape from the burden of married life makes no serious attempt to bear it. Then comes the sad spectacle of a mother left alone with a house full of children and no father to provide for them; or what is perhaps even more sad, a father with a house full of children and no mother to take care of them.
The Church's laws may be hard to bear at times. They are, however, as the yoke of Christ, sweet and easy to bear, if only we spread them out over the short run of life.
[End of Chapter II.]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Views subversive of the Catholic ideal are now very prevalent, and are becoming day by day more prevalent. In the matter of the sanctity of marriage, as in many other things, it is the [faithful] Catholics who are the salt of the earth.
Whilst other religious bodies are prepared to give way under any specious pretext which may arise, the See of Peter proclaims the principle of no compromise.
And when the Churches which ought to guard the sanctity of marriage show themselves weak and accommodating to the lower pleasures of man, we must not be surprised if non-religious bodies speak openly in favor of divorce and, all unashamed, make profession of free love. This, indeed, has come to pass.
High time is it, then, for Catholics to make their voice heard In protest. Nay, absolutely imperative is it that Catholics should rally themselves anew with even greater loyalty around the Holy Father who watches the marriage Sacrament so anxiously and sees its dangers so clearly.
Legislation is made which may be irksome; but the irksomeness thereby suffered is trifling compared with the irksomeness thereby avoided. Let us admit boldly that the marriage state is fraught with difficulties, that love is liable to grow cold, that childbearing is a burden, that the education of many children is a tax on the family's resources, that a drunken husband is an almost intolerable nuisance, that a gossiping wife is a plague of a life; let us admit all this, but at the same time insist that the Sacrament of marriage has power either to prevent or mitigate the evils. It restrains the passions.
But let the idea of divorce once get established and there is an end of restraint. The passions are let loose and fall victim to every little counter-attraction to family life.
The half-hearted partner who realizes that there is an easy escape from the burden of married life makes no serious attempt to bear it. Then comes the sad spectacle of a mother left alone with a house full of children and no father to provide for them; or what is perhaps even more sad, a father with a house full of children and no mother to take care of them.
The Church's laws may be hard to bear at times. They are, however, as the yoke of Christ, sweet and easy to bear, if only we spread them out over the short run of life.
[End of Chapter II.]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Wednesday, May 26, 2010
Gospel for Thursday, 8th Week in Ordinary Time
Optional Memorial: St Augustine of Canterbury, Bishop
From: Mark 10:46-52
The Blind Man of Jericho
[46] And they (Jesus and His disciples) came to Jericho; and as He was leaving Jericho with His disciples and a great multitude, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside. [47] And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!: [48] And many rebuked him, telling him to be silent; but he cried out all he more, "Son of David, have mercy on me!" [49] And Jesus stopped and said, "Call him." And they called the blind man, saying to him, "Take heart; rise, He is calling you." [50] And throwing off his mantle he sprang up and came to Jesus. [51] And Jesus said to him, "What do you want Me to do for you?" And the blind man said to Him, "Master, let me receive my sight." [52] And Jesus said to him, "Go your way; your faith has made you well." And immediately he received his sight and followed him on the way.
_________________
Commentary:
46-52. "Hearing the commotion the crowd was making, the blind man asks, `What is happening?' They told him, `It is Jesus of Nazareth.' At this his soul was so fired with faith in Christ that he cried out, `Jesus, Son of David, have mercy on me!'
"Don't you feel the same urge to cry out? You who are also waiting at the side of the way, of this highway of life that is so very short? You who need more light, you who need more grace to make up your mind to seek holiness? Don't you feel an urgent need to cry out, `Jesus, Son of David, have mercy on me'? What a beautiful aspiration for you to repeat again and again!...
"`Many rebuked him, telling him to be silent.' As people have done to you, when you sensed that Jesus was passing your way. Your heart beat faster and you too began to cry out, prompted by an intimate longing. Then your friends, the need to do the done thing, the easy life, your surroundings, all conspired to tell you: `Keep quiet, don't cry out. Who are you to be calling Jesus? Don't bother Him.'
"But poor Bartimaeus would not listen to them. He cried out all the more: `Son of David, have mercy on me.' Our Lord, who had heard him right from the beginning, let him persevere in his prayer. He does the same with you. Jesus hears our cries from the very first, but he waits. He wants us to be convinced that we need Him. He wants us to beseech Him, to persist, like the blind man waiting by the road from Jericho. `Let us imitate him. Even if God does not immediately give us what we ask, even if many people try to put us off our prayers, let us still go on praying' (St. John Chrysostom, "Hom. on St. Matthew", 66).
"`And Jesus stopped, and told them to call Him.' Some of the better people in the crowd turned to the blind man and said, `Take heart; rise, He is calling you.' Here you have the Christian vocation! But God does not call only once. Bear in mind that our Lord is seeking us at every moment: get up, He tells us, put aside your indolence, your easy life, your petty selfishness, your silly little problems. Get up from the ground, where you are lying prostrate and shapeless. Acquire height, weight and volume, and a supernatural outlook.
"And throwing off his mantle the man sprang up and came to Jesus. He threw off his mantle! I don't know if you have ever lived through a war, but many years ago I had occasion to visit a battlefield shortly after an engagement. There strewn all over the ground, were greatcoats, water bottles, haversacks stuffed with family souvenirs, letters, photographs of loved ones...which belonged, moreover, not to the vanquished but to the victors! All these items had become superfluous in the bid to race forward and leap over the enemy defenses. Just as happened to Bartimaeus, as he raced towards Christ.
"Never forget that Christ cannot be reached without sacrifice. We have to get rid of everything that gets in the way--greatcoat, haversack, water bottle. You have to do the same in this battle for the glory of God, in this struggle of love and peace by which we are trying to spread Christ's Kingdom. In order to serve the Church, the Pope and all souls, you must be ready to give up everything superfluous....
"And now begins a dialogue with God, a marvelous dialogue that moves us and sets our hearts on fire, for you and I are now Bartimaeus. Christ, who is God, begins to speak and asks, `Quid tibi vis faciam?' `What do you want Me to do for you?' The blind man answers. `Lord, that I may see.' How utterly logical! How about yourself, can you really see? Haven't you too experienced at times what happened to the blind man of Jericho? I can never forget how, when meditating on this passage many years back, and realizing that Jesus was expecting something of me, though I myself did not know what it was, I made up my own aspirations: `Lord, what is it You want! What are You asking of me'? I had a feeling that He wanted me to take on something new and the cry, `Rabboni, ut videam', `Master, that I may see,' moved me to beseech Christ again and again, `Lord, whatever it is that You wish, let it be done.'
"Pray with me now to our Lord: `doce me facere voluntatem tuam, quia Deus meus es tu" (Psalm 142:10) (`teach me to do Thy will, for You art my God'). In short, our lips should express a true desire on our part to correspond effectively to our Creator's promptings, striving to follow out His plans with unshakeable faith, being fully convinced that He cannot fail us....
"But let us go back to the scene outside Jericho. It is now to you that Christ is speaking. He asks you, `What do you want Me to do for you?' `Master, let me receive my sight.' Then Jesus answers, `Go your way. Your faith has made you well.' And immediately he received his sight and followed Him on His way." Following Jesus on His way. You have understood what our Lord was asking to from you and you have decided to accompany Him on His way. You are trying to walk in His footsteps, to clothe yourself in Christ's clothing, to be Christ Him- self: well, your faith, your faith in the light our Lord is giving you, must be both operative and full of sacrifice. Don't fool yourself. Don't think you are going to find new ways. The faith He demands of us is as I have said. We must keep in step with Him, working generously and at the same time uprooting and getting rid of everything that gets in the way" (St. J. Escriva, "Friends of God", 195-198).
___________________________
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: Mark 10:46-52
The Blind Man of Jericho
[46] And they (Jesus and His disciples) came to Jericho; and as He was leaving Jericho with His disciples and a great multitude, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside. [47] And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!: [48] And many rebuked him, telling him to be silent; but he cried out all he more, "Son of David, have mercy on me!" [49] And Jesus stopped and said, "Call him." And they called the blind man, saying to him, "Take heart; rise, He is calling you." [50] And throwing off his mantle he sprang up and came to Jesus. [51] And Jesus said to him, "What do you want Me to do for you?" And the blind man said to Him, "Master, let me receive my sight." [52] And Jesus said to him, "Go your way; your faith has made you well." And immediately he received his sight and followed him on the way.
_________________
Commentary:
46-52. "Hearing the commotion the crowd was making, the blind man asks, `What is happening?' They told him, `It is Jesus of Nazareth.' At this his soul was so fired with faith in Christ that he cried out, `Jesus, Son of David, have mercy on me!'
"Don't you feel the same urge to cry out? You who are also waiting at the side of the way, of this highway of life that is so very short? You who need more light, you who need more grace to make up your mind to seek holiness? Don't you feel an urgent need to cry out, `Jesus, Son of David, have mercy on me'? What a beautiful aspiration for you to repeat again and again!...
"`Many rebuked him, telling him to be silent.' As people have done to you, when you sensed that Jesus was passing your way. Your heart beat faster and you too began to cry out, prompted by an intimate longing. Then your friends, the need to do the done thing, the easy life, your surroundings, all conspired to tell you: `Keep quiet, don't cry out. Who are you to be calling Jesus? Don't bother Him.'
"But poor Bartimaeus would not listen to them. He cried out all the more: `Son of David, have mercy on me.' Our Lord, who had heard him right from the beginning, let him persevere in his prayer. He does the same with you. Jesus hears our cries from the very first, but he waits. He wants us to be convinced that we need Him. He wants us to beseech Him, to persist, like the blind man waiting by the road from Jericho. `Let us imitate him. Even if God does not immediately give us what we ask, even if many people try to put us off our prayers, let us still go on praying' (St. John Chrysostom, "Hom. on St. Matthew", 66).
"`And Jesus stopped, and told them to call Him.' Some of the better people in the crowd turned to the blind man and said, `Take heart; rise, He is calling you.' Here you have the Christian vocation! But God does not call only once. Bear in mind that our Lord is seeking us at every moment: get up, He tells us, put aside your indolence, your easy life, your petty selfishness, your silly little problems. Get up from the ground, where you are lying prostrate and shapeless. Acquire height, weight and volume, and a supernatural outlook.
"And throwing off his mantle the man sprang up and came to Jesus. He threw off his mantle! I don't know if you have ever lived through a war, but many years ago I had occasion to visit a battlefield shortly after an engagement. There strewn all over the ground, were greatcoats, water bottles, haversacks stuffed with family souvenirs, letters, photographs of loved ones...which belonged, moreover, not to the vanquished but to the victors! All these items had become superfluous in the bid to race forward and leap over the enemy defenses. Just as happened to Bartimaeus, as he raced towards Christ.
"Never forget that Christ cannot be reached without sacrifice. We have to get rid of everything that gets in the way--greatcoat, haversack, water bottle. You have to do the same in this battle for the glory of God, in this struggle of love and peace by which we are trying to spread Christ's Kingdom. In order to serve the Church, the Pope and all souls, you must be ready to give up everything superfluous....
"And now begins a dialogue with God, a marvelous dialogue that moves us and sets our hearts on fire, for you and I are now Bartimaeus. Christ, who is God, begins to speak and asks, `Quid tibi vis faciam?' `What do you want Me to do for you?' The blind man answers. `Lord, that I may see.' How utterly logical! How about yourself, can you really see? Haven't you too experienced at times what happened to the blind man of Jericho? I can never forget how, when meditating on this passage many years back, and realizing that Jesus was expecting something of me, though I myself did not know what it was, I made up my own aspirations: `Lord, what is it You want! What are You asking of me'? I had a feeling that He wanted me to take on something new and the cry, `Rabboni, ut videam', `Master, that I may see,' moved me to beseech Christ again and again, `Lord, whatever it is that You wish, let it be done.'
"Pray with me now to our Lord: `doce me facere voluntatem tuam, quia Deus meus es tu" (Psalm 142:10) (`teach me to do Thy will, for You art my God'). In short, our lips should express a true desire on our part to correspond effectively to our Creator's promptings, striving to follow out His plans with unshakeable faith, being fully convinced that He cannot fail us....
"But let us go back to the scene outside Jericho. It is now to you that Christ is speaking. He asks you, `What do you want Me to do for you?' `Master, let me receive my sight.' Then Jesus answers, `Go your way. Your faith has made you well.' And immediately he received his sight and followed Him on His way." Following Jesus on His way. You have understood what our Lord was asking to from you and you have decided to accompany Him on His way. You are trying to walk in His footsteps, to clothe yourself in Christ's clothing, to be Christ Him- self: well, your faith, your faith in the light our Lord is giving you, must be both operative and full of sacrifice. Don't fool yourself. Don't think you are going to find new ways. The faith He demands of us is as I have said. We must keep in step with Him, working generously and at the same time uprooting and getting rid of everything that gets in the way" (St. J. Escriva, "Friends of God", 195-198).
___________________________
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 27
Conquer Human Respect
I pray God with all my heart to give you as much courage to face the judgements of this world as He has given you to face the enemy on the field of battle.
Is it not a strange folly in a man to have no fear of what may at any moment put him into hell, and yet to be a real coward in face of the ridicule and criticisms of those whom he in his heart despises?
-Fenelon.
_________________
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 pray God with all my heart to give you as much courage to face the judgements of this world as He has given you to face the enemy on the field of battle.
Is it not a strange folly in a man to have no fear of what may at any moment put him into hell, and yet to be a real coward in face of the ridicule and criticisms of those whom he in his heart despises?
-Fenelon.
_________________
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
Marriage and Parenthood, The Catholic Ideal - May 26
CHAPTER II
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Then there is another kind of separation which is frequently believed to be a divorce and which is a source of much perplexity to Catholics and non-Catholics alike.
It is called a declaration of nullity. It means that that which has appeared to be a marriage is declared never to have been a marriage from the beginning. The parties have gone through the ceremony, but there has been some obstruction in the way which has prevented the knot from being tied and so the supposed marriage must be declared null and void.
Let us take an instance. A Jew married to a baptized Christian wife seeks for a divorce in the law courts. He is successful in his suit. Then he becomes a Catholic, falls in love with a Catholic girl, and wishes to be married to her in the Catholic Church. There is no difficulty, the Church approves of the marriage.
What has happened? The undlscerning public think that the Church has approved of divorce and of the remarriage of a divorced person. And if the man happens to have been a wealthy Jew the undiscerning public is not slow to attribute unworthy motives to the Church.
But again, what has really happened? The Jew's first marriage was really no marriage at all In the sight of the Church.
Baptism is the first Sacrament and the door of the other Sacrament. The Jew had not received the Sacrament of baptism and so was incapable of receiving the Sacrament of marriage. And being unbaptized he was furthermore incapable of making the contract of making the contract of marriage, for the Sacrament is the contract.
Therefore, the marriage which, by the law of the land, was declared to be dissolved was by the law of the Church declared never to have existed, to have been null and void from the beginning.
Consequently, when the Jew became a Catholic and received the Sacrament of baptism he was quite free and capable of uniting himself with the partner of his choice.
There are three exceptions to the law of indissolubility.
The first two concern marriages ratified but not consummated. Such may be dissolved either by papal dispensation for some grave reason, or by the solemn, religious profession of one of the parties. The third is known as the Pauline privilege. It may happen only in a marriage between unbelievers, and this even when consummated.
If one of the parties is converted to the Christian faith, and the other refuses to live peaceably, or shows contempt for God and religion, or tries to pervert the faithful partner, then the faithful one has a right to a real divorce (I Cor. vll, 15).
Within these limitations the Church is absolutely inexorable against any attempt at separation from the bond. She has suffered the loss of whole nations from the faith rather than sacrifice one jot or tittle of her principle. The care of the Sacrament has been committed to her keeping, and to have condoned a denial of the sacramental nature of the matrimonial bond, even in one case, would have been to renounce the divine charge given to her.
For the English-speaking world the Pope's firmness, in refusing to grant a divorce to Henry VIII, must ever be a monument of the fidelity of the Church to the sanctity of the marriage state.
And the famous Encyclical of the late Sovereign Pontiff, Leo XIII, must ever remain the character of woman's dignity and safety as to her marriage right.
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Then there is another kind of separation which is frequently believed to be a divorce and which is a source of much perplexity to Catholics and non-Catholics alike.
It is called a declaration of nullity. It means that that which has appeared to be a marriage is declared never to have been a marriage from the beginning. The parties have gone through the ceremony, but there has been some obstruction in the way which has prevented the knot from being tied and so the supposed marriage must be declared null and void.
Let us take an instance. A Jew married to a baptized Christian wife seeks for a divorce in the law courts. He is successful in his suit. Then he becomes a Catholic, falls in love with a Catholic girl, and wishes to be married to her in the Catholic Church. There is no difficulty, the Church approves of the marriage.
What has happened? The undlscerning public think that the Church has approved of divorce and of the remarriage of a divorced person. And if the man happens to have been a wealthy Jew the undiscerning public is not slow to attribute unworthy motives to the Church.
But again, what has really happened? The Jew's first marriage was really no marriage at all In the sight of the Church.
Baptism is the first Sacrament and the door of the other Sacrament. The Jew had not received the Sacrament of baptism and so was incapable of receiving the Sacrament of marriage. And being unbaptized he was furthermore incapable of making the contract of making the contract of marriage, for the Sacrament is the contract.
Therefore, the marriage which, by the law of the land, was declared to be dissolved was by the law of the Church declared never to have existed, to have been null and void from the beginning.
Consequently, when the Jew became a Catholic and received the Sacrament of baptism he was quite free and capable of uniting himself with the partner of his choice.
There are three exceptions to the law of indissolubility.
The first two concern marriages ratified but not consummated. Such may be dissolved either by papal dispensation for some grave reason, or by the solemn, religious profession of one of the parties. The third is known as the Pauline privilege. It may happen only in a marriage between unbelievers, and this even when consummated.
If one of the parties is converted to the Christian faith, and the other refuses to live peaceably, or shows contempt for God and religion, or tries to pervert the faithful partner, then the faithful one has a right to a real divorce (I Cor. vll, 15).
Within these limitations the Church is absolutely inexorable against any attempt at separation from the bond. She has suffered the loss of whole nations from the faith rather than sacrifice one jot or tittle of her principle. The care of the Sacrament has been committed to her keeping, and to have condoned a denial of the sacramental nature of the matrimonial bond, even in one case, would have been to renounce the divine charge given to her.
For the English-speaking world the Pope's firmness, in refusing to grant a divorce to Henry VIII, must ever be a monument of the fidelity of the Church to the sanctity of the marriage state.
And the famous Encyclical of the late Sovereign Pontiff, Leo XIII, must ever remain the character of woman's dignity and safety as to her marriage right.
"The great evils of which divorce is the spring can hardly be enumerated.[continued tomorrow]
"When the conjugal bond loses its immutability we may expect to see benevolence and affection destroyed between husband and wife; an encouragement given to infidelity; the protection and education of children rendered more difficult; the germs of discord sown between families; woman's dignity disowned; the danger for her of seeing herself forsaken, after having served as the instrument of man's passions.
"And as nothing ruins families and destroys the most powerful kingdoms like the corruption of manners, it is easy to see that divorce, which is only begotten of the depraved manners of a people, is the worst enemy of families and of States, and that it opens the door, as experience attests, to the most vicious habits, both in private and in public life."...
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Tuesday, May 25, 2010
Gospel for May 26, Memorial: St Philip Neri, Priest
Wednesday, 8th Week in Ordinary Time
From: Mark 10:32-45
Third Prophecy of the Passion
[32] And they (the disciples) were on the road, going up to Jerusalem, and Jesus was walking ahead of them; and they were amazed, and those who followed were afraid. And taking the Twelve again, He began to tell them what was to happen to Him, [33] saying, "Behold, we are goingup to Jerusalem; and the Son of Man will be delivered to the chief priests and the scribes, and they will condemn Him to death, and deliver Him to the Gentiles; [34] and they will mock Him, and spit upon Him, and scourge Him, and kill Him; and after three days He will rise."
The Sons of Zebedee Make Their Request
[35] And James and John, the sons of Zebedee, came forward to Him, and said to Him, "Teacher, we want You to do for us whatever we ask of You." [36] And He said to them, "What do you want Me to do for you?" [37] And they said to Him, "Grant us to sit, one at your right hand and one at your left, in your glory." [38] But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" [39] And they said to Him, "We are able." And Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; [40] but to sit at My right hand or at My left is not Mine to grant, but it is for those for whom it has been prepared." [41] And when the ten heard it, they began to be indignant at James and John. [42] And Jesus called them to Him and said to them, "You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. [43] But it shall not be so among you; but whoever would be great among you must be your servant, [44] and whoever would be first among you must be slave of all. [45] For the Son of Man also came not to be served but to serve, and to give His life as a ransom of many."
________________________
Commentary:
32. Jesus was making His way to Jerusalem with a burning desire to see fulfilled everything that He had foretold about His passion and death. He had already told His disciples that He would suffer there, which is why they cannot understand His eagerness. By His own example He is teaching us to carry the cross gladly, not to try to avoid it.
35-44. We can admire the Apostles' humility: they do not disguise their earlier weakness and shortcomings from the first Christians. God also has wanted the Holy Gospel to record the earlier weaknesses of those who will become the unshakeable pillars of the Church. The grace of God works wonders in people's souls: so we should never be pessimistic in the face of our own wretchedness: "I can do all things in Him who strengthens me" (Philippians 4:13).
38. When we ask for anything in prayer, we should be ready, always, to accept God's will, even if it does not coincide with our own: "His Majesty knows best what is suitable for us; it is not for us to advise Him what to give us, for He can rightly reply that we know not what we ask" (St. Teresa, "Mansions", II, 8).
43-45. Our Lord's word and example encourage in us a genuine spirit of Christian service. Only the Son of God who came down from Heaven and freely submitted to humiliation (at Bethlehem, Nazareth, Calvary, and in the Sacred Host) can ask a person to make himself last, if he wishes to be first.
The Church, right through history, continues Christ's mission of service to mankind: "Experienced in human affairs, the Church, without attempting to interfere in any way in the politics of States, `seeks but a solitary goal: to carry forward the work of Christ Himself under the lead of the befriending Spirit. And Christ entered this world to give witness to the truth, to rescue and not to sit in judgment, to serve and not to be served' (Vatican II, "Gaudium Et Spes", 3). Sharing the noblest aspirations of men and suffering when she sees them not satisfied, she wishes to help them attain their full flowering, and that is why she offers men what she possesses as her characteristic attribute: a global vision of man and of the human race" (Paul VI, "Populorum Progressio", 13).
Our attitude should be that of our Lord: we should seek to serve God and men with a truly supernatural outlook, not expecting any return; we should serve even those who do not appreciate the service we do them. This undoubtedly does not make sense, judged by human standards. However, the Christian identified with Christ takes "pride" precisely in serving others; by so doing he shares in Christ's mission and thereby attains his true dignity: "This dignity is expressed in readiness to serve, in keeping with the example of Christ, who `came not to be served but to serve.' If, in the light of this attitude of Christ's, `being a king' is truly possible only by `being a servant', then `being a servant' also demands so much spiritual maturity that it must really be described as `being a king.' In order to be able to serve others worthily and effectively we must be able to master ourselves, possess the virtues that make this mastery possible" (John Paul II, "Redemptor Hominis", 21). Cf. note on Matthew 20:27-28.
___________________________
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: Mark 10:32-45
Third Prophecy of the Passion
[32] And they (the disciples) were on the road, going up to Jerusalem, and Jesus was walking ahead of them; and they were amazed, and those who followed were afraid. And taking the Twelve again, He began to tell them what was to happen to Him, [33] saying, "Behold, we are goingup to Jerusalem; and the Son of Man will be delivered to the chief priests and the scribes, and they will condemn Him to death, and deliver Him to the Gentiles; [34] and they will mock Him, and spit upon Him, and scourge Him, and kill Him; and after three days He will rise."
The Sons of Zebedee Make Their Request
[35] And James and John, the sons of Zebedee, came forward to Him, and said to Him, "Teacher, we want You to do for us whatever we ask of You." [36] And He said to them, "What do you want Me to do for you?" [37] And they said to Him, "Grant us to sit, one at your right hand and one at your left, in your glory." [38] But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" [39] And they said to Him, "We are able." And Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; [40] but to sit at My right hand or at My left is not Mine to grant, but it is for those for whom it has been prepared." [41] And when the ten heard it, they began to be indignant at James and John. [42] And Jesus called them to Him and said to them, "You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. [43] But it shall not be so among you; but whoever would be great among you must be your servant, [44] and whoever would be first among you must be slave of all. [45] For the Son of Man also came not to be served but to serve, and to give His life as a ransom of many."
________________________
Commentary:
32. Jesus was making His way to Jerusalem with a burning desire to see fulfilled everything that He had foretold about His passion and death. He had already told His disciples that He would suffer there, which is why they cannot understand His eagerness. By His own example He is teaching us to carry the cross gladly, not to try to avoid it.
35-44. We can admire the Apostles' humility: they do not disguise their earlier weakness and shortcomings from the first Christians. God also has wanted the Holy Gospel to record the earlier weaknesses of those who will become the unshakeable pillars of the Church. The grace of God works wonders in people's souls: so we should never be pessimistic in the face of our own wretchedness: "I can do all things in Him who strengthens me" (Philippians 4:13).
38. When we ask for anything in prayer, we should be ready, always, to accept God's will, even if it does not coincide with our own: "His Majesty knows best what is suitable for us; it is not for us to advise Him what to give us, for He can rightly reply that we know not what we ask" (St. Teresa, "Mansions", II, 8).
43-45. Our Lord's word and example encourage in us a genuine spirit of Christian service. Only the Son of God who came down from Heaven and freely submitted to humiliation (at Bethlehem, Nazareth, Calvary, and in the Sacred Host) can ask a person to make himself last, if he wishes to be first.
The Church, right through history, continues Christ's mission of service to mankind: "Experienced in human affairs, the Church, without attempting to interfere in any way in the politics of States, `seeks but a solitary goal: to carry forward the work of Christ Himself under the lead of the befriending Spirit. And Christ entered this world to give witness to the truth, to rescue and not to sit in judgment, to serve and not to be served' (Vatican II, "Gaudium Et Spes", 3). Sharing the noblest aspirations of men and suffering when she sees them not satisfied, she wishes to help them attain their full flowering, and that is why she offers men what she possesses as her characteristic attribute: a global vision of man and of the human race" (Paul VI, "Populorum Progressio", 13).
Our attitude should be that of our Lord: we should seek to serve God and men with a truly supernatural outlook, not expecting any return; we should serve even those who do not appreciate the service we do them. This undoubtedly does not make sense, judged by human standards. However, the Christian identified with Christ takes "pride" precisely in serving others; by so doing he shares in Christ's mission and thereby attains his true dignity: "This dignity is expressed in readiness to serve, in keeping with the example of Christ, who `came not to be served but to serve.' If, in the light of this attitude of Christ's, `being a king' is truly possible only by `being a servant', then `being a servant' also demands so much spiritual maturity that it must really be described as `being a king.' In order to be able to serve others worthily and effectively we must be able to master ourselves, possess the virtues that make this mastery possible" (John Paul II, "Redemptor Hominis", 21). Cf. note on Matthew 20:27-28.
___________________________
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 26
The Nearness of Jesus
Come and never fear.
Put your hands in His, follow His Blessed Feet. He will be your Guide.
Though sometimes you see Him not, He is there.
His Blessed Hands lead you, His Blessed Feet guide you.
It is His Face that looks upon you, even though you see it not, and He will lead you safely, safely home.
Oh! home - where is there home but in the heart of the Man-God?
Where is there rest but in the Heart of Jesus?
Where is there peace but in the embrace of His all-satisfying love?
May that love be yours, ever to guide and sustain you.
-Anon.
_________________
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
Come and never fear.
Put your hands in His, follow His Blessed Feet. He will be your Guide.
Though sometimes you see Him not, He is there.
His Blessed Hands lead you, His Blessed Feet guide you.
It is His Face that looks upon you, even though you see it not, and He will lead you safely, safely home.
Oh! home - where is there home but in the heart of the Man-God?
Where is there rest but in the Heart of Jesus?
Where is there peace but in the embrace of His all-satisfying love?
May that love be yours, ever to guide and sustain you.
-Anon.
_________________
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
Marriage and Parenthood, The Catholic Ideal - May 25
CHAPTER II
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Further, the Church, although she insists that the marriage bond lasts only till death, although she allows remarriage after the death of one of the partners, yet she looks upon such remarriage as something less perfect.
Her ideal is that a marriage should be so distinctly one and perpetual as to exclude any other marriage even after the first has been dissolved by death. A marriage is not merely a union of two In one flesh, but also of two in one spirit. The more perfect thing, therefore, would be to consider the bond of love lasting right through death.
The reason why the Church allows remarriage after the death of one of the partners is because there are other ends of matrimony besides mutual love. To give expression to her wish, however, and to mark the distinction between the more perfect state and the less perfect state, the Church does not give the nuptial blessing in cases where the bride is a widow if she has received it in a previous marriage. She gives it where the bride is being married for the first time, even though the bridegroom be a widower.
Having regard to the dignity of the bride, the Church in this case overlooks the defect in the bridegroom. Her end is achieved by withholding the blessing only in the case of the marriage of widows, as stated above.
This brings us to the all-important question of divorce. If both the natural and divine laws maintain the unity and perpetuity of the marriage bond, then no power on earth, not even the Church, has power to grant a divorce.
When it is said that no power on earth can grant a divorce, divorce must be understood in a particular and strict sense of the word. Let us distinguish then between three kinds of separation.
First, there is a separation which implies that the husband and wife are allowed to live apart. It is called in juridical language a judicial separation. It is called in theological language separatio a mensa et thoro, or separation from bed and board.
Its meaning is that, although the parties are separated from each other, yet they are not free to marry again. If they were allowed to marry again the separation would be said to be a vinculo, or separation from the bond. The actual contract or tie would be broken.
Now the first kind of separation is allowed by the Church whenever there is a grave reason, such, for instance, as the misconduct of one of the parties. But the second kind the Church allows never. The bond which has been made by God may not be broken by man. One of the parties may forfeit certain rights of marriage through infidelity to the partner, but can never thereby acquire the freedom to marry again.
And further, the Church makes no distinction in this respect between the innocent party and the guilty. A bond is a bond, the contract is a two-sided one, and, therefore, as long as the bond or contract remains it must bind both the parties.
However unfair it may seem to the innocent party, yet it is God's law and God will see to it that those who observe His law, will, in the final balancing, receive their just reward.....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Further, the Church, although she insists that the marriage bond lasts only till death, although she allows remarriage after the death of one of the partners, yet she looks upon such remarriage as something less perfect.
Her ideal is that a marriage should be so distinctly one and perpetual as to exclude any other marriage even after the first has been dissolved by death. A marriage is not merely a union of two In one flesh, but also of two in one spirit. The more perfect thing, therefore, would be to consider the bond of love lasting right through death.
The reason why the Church allows remarriage after the death of one of the partners is because there are other ends of matrimony besides mutual love. To give expression to her wish, however, and to mark the distinction between the more perfect state and the less perfect state, the Church does not give the nuptial blessing in cases where the bride is a widow if she has received it in a previous marriage. She gives it where the bride is being married for the first time, even though the bridegroom be a widower.
Having regard to the dignity of the bride, the Church in this case overlooks the defect in the bridegroom. Her end is achieved by withholding the blessing only in the case of the marriage of widows, as stated above.
This brings us to the all-important question of divorce. If both the natural and divine laws maintain the unity and perpetuity of the marriage bond, then no power on earth, not even the Church, has power to grant a divorce.
"What, therefore, God hath joined together let no man put asunder."Here, on the threshold of the question it is necessary to make a clear distinction of terms.
When it is said that no power on earth can grant a divorce, divorce must be understood in a particular and strict sense of the word. Let us distinguish then between three kinds of separation.
First, there is a separation which implies that the husband and wife are allowed to live apart. It is called in juridical language a judicial separation. It is called in theological language separatio a mensa et thoro, or separation from bed and board.
Its meaning is that, although the parties are separated from each other, yet they are not free to marry again. If they were allowed to marry again the separation would be said to be a vinculo, or separation from the bond. The actual contract or tie would be broken.
Now the first kind of separation is allowed by the Church whenever there is a grave reason, such, for instance, as the misconduct of one of the parties. But the second kind the Church allows never. The bond which has been made by God may not be broken by man. One of the parties may forfeit certain rights of marriage through infidelity to the partner, but can never thereby acquire the freedom to marry again.
And further, the Church makes no distinction in this respect between the innocent party and the guilty. A bond is a bond, the contract is a two-sided one, and, therefore, as long as the bond or contract remains it must bind both the parties.
However unfair it may seem to the innocent party, yet it is God's law and God will see to it that those who observe His law, will, in the final balancing, receive their just reward.....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Monday, May 24, 2010
Gospel for Tuesday, 8th Week in Ordinary Time
Optional Memorial: St Bede the Venerable, Priest and Doctor
Optional Memorial: St Gregory VII, Pope
Optional Memorial: St Mary Magdalen de Pazzi, Virgin
From: Mark 10:28-31
Poverty and Renunciation (Continuation)
[28] Peter began to say to Him (Jesus), "Lo, we have left everything and followed You." [29] Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for My sake and for the Gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. [31] But many that are first will be last, and the last first."
_______________________
Commentary:
28-30. Jesus Christ requires every Christian to practise the virtue of poverty: He also requires us to practise real and effective austerity in the possession and use of material things. But of those who have received a specific call to apostolate--as in the case, here, of the Twelve--He requires absolute detachment from property, time, family, etc. so that they can be fully available, imitating Jesus Himself who, despite being Lord of the universe, became so poor that He had nowhere to lay His head (cf. Matthew 8:20). Giving up all these things for the sake of the Kingdom of Heaven also relieves us of the burden they involve: like a soldier shedding some encumbrance before going into action, to be able to move with more agility. This gives one a certain lordship over all things: no longer the slave of things, one experiences that feeling St. Paul referred to: "As having nothing, and yet possessing everything" (2 Corinthians 6:10). A Christian who sheds his selfishness in this way has acquired charity and, having charity, he has everything: "All are yours; you are Christ's; and Christ is God's" (1 Corinthians 3:22-23).
The reward for investing completely in Christ will be fully obtained in eternal life: but we will also get it in this life. Jesus says that anyone who generously leaves behind his possessions will be rewarded a hundred times over in this life.
He adds "with persecutions" (v. 30) because opposition is part of the reward for giving things up out of love for Jesus Christ: a Christian's glory lies in becoming like the Son of God, sharing in His cross so as later to share in His glory: "provided we suffer with Him in order that we may also be glorified with Him (Romans 8:17); "all who desire to live a godly life in Christ Jesus will be persecuted' (2 Timothy 3:12).
29. These words of our Lord particularly apply to those who by divine vocation embrace celibacy, giving up their right to form a family on earth. By saying "for My sake and for the Gospel" Jesus indicates that His example and the demands of His teaching give full meaning to this way of life: "This, then, is the mystery of the newness of Christ, of all that He is and stands for; it is the sum of the highest ideals of the Gospel and of the Kingdom; it is a particular manifestation of grace, which springs from the paschal mystery of the Savior and renders the choice of celibacy desirable and worthwhile on the part of those called by our Lord Jesus. Thus, they intend not only to participate in Christ's priestly office, but also to share with Him His very condition of living" (Paul VI, "Sacerdotalis Coelibatus", 23).
________________________
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 Gregory VII, Pope
Optional Memorial: St Mary Magdalen de Pazzi, Virgin
From: Mark 10:28-31
Poverty and Renunciation (Continuation)
[28] Peter began to say to Him (Jesus), "Lo, we have left everything and followed You." [29] Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for My sake and for the Gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. [31] But many that are first will be last, and the last first."
_______________________
Commentary:
28-30. Jesus Christ requires every Christian to practise the virtue of poverty: He also requires us to practise real and effective austerity in the possession and use of material things. But of those who have received a specific call to apostolate--as in the case, here, of the Twelve--He requires absolute detachment from property, time, family, etc. so that they can be fully available, imitating Jesus Himself who, despite being Lord of the universe, became so poor that He had nowhere to lay His head (cf. Matthew 8:20). Giving up all these things for the sake of the Kingdom of Heaven also relieves us of the burden they involve: like a soldier shedding some encumbrance before going into action, to be able to move with more agility. This gives one a certain lordship over all things: no longer the slave of things, one experiences that feeling St. Paul referred to: "As having nothing, and yet possessing everything" (2 Corinthians 6:10). A Christian who sheds his selfishness in this way has acquired charity and, having charity, he has everything: "All are yours; you are Christ's; and Christ is God's" (1 Corinthians 3:22-23).
The reward for investing completely in Christ will be fully obtained in eternal life: but we will also get it in this life. Jesus says that anyone who generously leaves behind his possessions will be rewarded a hundred times over in this life.
He adds "with persecutions" (v. 30) because opposition is part of the reward for giving things up out of love for Jesus Christ: a Christian's glory lies in becoming like the Son of God, sharing in His cross so as later to share in His glory: "provided we suffer with Him in order that we may also be glorified with Him (Romans 8:17); "all who desire to live a godly life in Christ Jesus will be persecuted' (2 Timothy 3:12).
29. These words of our Lord particularly apply to those who by divine vocation embrace celibacy, giving up their right to form a family on earth. By saying "for My sake and for the Gospel" Jesus indicates that His example and the demands of His teaching give full meaning to this way of life: "This, then, is the mystery of the newness of Christ, of all that He is and stands for; it is the sum of the highest ideals of the Gospel and of the Kingdom; it is a particular manifestation of grace, which springs from the paschal mystery of the Savior and renders the choice of celibacy desirable and worthwhile on the part of those called by our Lord Jesus. Thus, they intend not only to participate in Christ's priestly office, but also to share with Him His very condition of living" (Paul VI, "Sacerdotalis Coelibatus", 23).
________________________
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 25
Loneliness in Suffering
When despair threatens and the heart is full to overflowing, one is driven to confiding in others, to seek companionship.
A friend or confidant is sought before whom one can pour out his troubles, in whom one finds sympathy, consolation, and encouragement.
What balm for the heart at such a time if you find a friend in whose eyes the light of sympathy shines and who whispers consolingly; 'Be of good cheer; I will stick to you and share your burden.'
How much lighter the load becomes if one finds such sympathetic help, and how much heavier if one is compelled to struggle alone, or, seeking a friend, is rewarded with a cold, unresponsive glance or empty words!
-Rev. A. Huounder, 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
When despair threatens and the heart is full to overflowing, one is driven to confiding in others, to seek companionship.
A friend or confidant is sought before whom one can pour out his troubles, in whom one finds sympathy, consolation, and encouragement.
What balm for the heart at such a time if you find a friend in whose eyes the light of sympathy shines and who whispers consolingly; 'Be of good cheer; I will stick to you and share your burden.'
How much lighter the load becomes if one finds such sympathetic help, and how much heavier if one is compelled to struggle alone, or, seeking a friend, is rewarded with a cold, unresponsive glance or empty words!
-Rev. A. Huounder, 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
Marriage and Parenthood, The Catholic Ideal - May 24
CHAPTER II
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Among the Jews the penalty of adultery was death by stoning. In the most savage races of the earth its punishment is immediate death. The law of Christ makes the law of nature and the law of Moses more perfect. This it does by all the conditions and rules which it lays down for the prevention of polygamy and divorce.
By polygamy we usually understand the possession of two wives at the same time. The possession of two husbands at the same time is known as polyandry. Both are equally condemned by the Christian law.
The cases of polygamy among the Jews are frequently quoted by those who want an excuse for disregarding the laws of Christian marriage. Attention must be paid to the circumstances of time and race. If polygamy was permitted then it was for a special reason. And the permission was mere toleration. The circumstances of the times required that it should be permitted in order to avoid greater evils.
Nevertheless, God did not cease to give signs to His people as to what was the great ideal. The most wondrous love song ever sung by man was that inspired by the Holy Spirit, the song of songs, which tells of the love between one bridegroom and one bride, the love which lasts till death.
In praying to God for a blessing on his marriage he referred back to its original conditions: "Thou madest Adam of the slime of the earth, and gavest him Eve for a helper. And now, Lord, thou knowest that not for fleshly lust do I take my sister to wife, but only for the love of posterity, in which Thy name may be blessed forever and ever." And Sara prayed with him: "Have mercy on us, and let us grow old both together in health."....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
THE SANCTITY OF MARRIAGE
[continued from yesterday]
...Among the Jews the penalty of adultery was death by stoning. In the most savage races of the earth its punishment is immediate death. The law of Christ makes the law of nature and the law of Moses more perfect. This it does by all the conditions and rules which it lays down for the prevention of polygamy and divorce.
By polygamy we usually understand the possession of two wives at the same time. The possession of two husbands at the same time is known as polyandry. Both are equally condemned by the Christian law.
The cases of polygamy among the Jews are frequently quoted by those who want an excuse for disregarding the laws of Christian marriage. Attention must be paid to the circumstances of time and race. If polygamy was permitted then it was for a special reason. And the permission was mere toleration. The circumstances of the times required that it should be permitted in order to avoid greater evils.
Nevertheless, God did not cease to give signs to His people as to what was the great ideal. The most wondrous love song ever sung by man was that inspired by the Holy Spirit, the song of songs, which tells of the love between one bridegroom and one bride, the love which lasts till death.
"One is my dove, my perfect one is but one.... I to my beloved and my beloved to me, who feedest among the anemones....Put me as a seal upon thy heart, as a seal upon thy arm, for love is strong as death, jealousy as hard as hell, the lamps thereof are fire and flames....My beloved to me and I to him who feedeth among the lilies, till the day break and the shadows flee away."So the young Tobias could say to his wife Sara: "For we are the children of saints, and we must not be joined together like heathens that know not God."
In praying to God for a blessing on his marriage he referred back to its original conditions: "Thou madest Adam of the slime of the earth, and gavest him Eve for a helper. And now, Lord, thou knowest that not for fleshly lust do I take my sister to wife, but only for the love of posterity, in which Thy name may be blessed forever and ever." And Sara prayed with him: "Have mercy on us, and let us grow old both together in health."....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Sunday, May 23, 2010
Gospel for Monday, 8th Week in Ordinary Time
From: Mark 10:17-27
The Rich Young Man
[17] And as He (Jesus) was setting out on His journey, a man ran up and knelt before Him, and asked Him, "Good Teacher, what must I do to inherit eternal life?" [18] And Jesus said to him, "Why do you call Me good? No one is good but God alone. [19] You know the commandments: `Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'" [20] And he said to Him, "Teacher, all these I have observed from my youth." [21] And Jesus looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in Heaven; and come, follow Me." [22] At that saying his countenance fell, and he went away sorrowful; for he had great possessions.
Poverty and Renunciation
[23] And Jesus looked around and said to His disciples, "How hard it will be for those who have riches to enter the Kingdom of God!" [24] And the disciples were amazed at His words. But Jesus said to them again, "Children, how hard it is for those who trust in riches to enter the Kingdom of God!" [25] It is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God." [26] And they were exceedingly astonished, and said to Him, "Then who can be saved?" [27] Jesus looked at them and said, "With men it is impossible, but not with God; for all things are possible with God."
___________________
Commentary:
17-18. As Matthew 19:16 makes clear, the young man approaches Jesus as an acknowledged teacher of the spiritual life, in the hope that He will guide him towards eternal life. It is not that Christ rejects the praise He is offered: He wants to show the depth of the young man's words: He is good, not because He is a good man but because He is God, who is Goodness Itself. So, the young man has spoken the truth, but he has not gone far enough. Hence the enigmatic nature of Jesus' reply and its profundity. The young man's approach is upright but too human; Jesus tries to get him to see things from an entirely supernatural point of view. If this man is to really attain eternal life he must see in Christ not just a good master but the divine Savior, the only Master, the only one who, because He is God, is Goodness Itself. Cf. note on Mt. 19:16-22.
19. Our Lord has not come to abolish the Law but to fulfill it (Matthew 5:17). The commandments are the very core of the Law and keeping them is necessary for attaining eternal life. Christ brings these commandments to fulfillment in a double sense. First, because He helps us discover their full implications for our lives. The light of Revelation makes it easy for us to grasp the correct meaning of the precepts of the Decalogue--something that human reason, on its own, can only achieve with difficulty. Second, His grace gives us strength to counter our evil inclinations, which stem from Original Sin. The commandments, therefore, still apply in the Christian life: they are like signposts indicating the way that leads to Heaven.
21-22. Our Lord knows that this young man has a generous heart. This is why He treats him so affectionately and invites him to greater intimacy with God. But He explains that this means renunciation--leaving his wealth behind so as to give his heart whole and entire to Jesus. God calls everyone to holiness, but holiness is reached by many different routes. It is up to every individual to take the necessary steps to discover which route God wants him to follow. The Lord sows the seed of vocation in everyone's soul, to show him the way to go to reach the goal of holiness, which is common to all.
In other words, if a person does not put obstacles in the way, if he responds generously to God, he feels a desire to be better, to give himself more generously. As fruit of this desire he seeks to know God's will; he prays to God to help him, and asks people to advise him. In responding to this sincere search, God uses a great variety of instruments. Later, when a person thinks he sees the way God wants him to follow, he may still not take the decision to go that way: he is afraid of the renunciation it involves: at this point he should pray and deny himself if the light--God's invitation--is to win out against human calculation. For, although God is calling, man is always free, and therefore, he can respond generously or be a coward, like the young man we are told about in this passage. Failure to respond generously to one's vocation always produces sadness.
21. "In its precise eloquence", John Paul II points out, commenting on this passage, "this deeply penetrating event expresses a great lesson in a few words: it touches upon substantial problems and basic questions that have in no way lost their relevance. Everywhere young people are asking important questions--questions on the meaning of life, on the right way to live, on the scale of values: `What must I do...?' `What must I do to share in everlasting life?'...To each of you I say therefore: heed the call of Christ when you hear him saying to you: `Follow Me!' Walk in My path! Stand by My side! Remain in My love! There is a choice to be made: a choice for Christ and His way of life, and His commandment of love.
"The message of love that Christ brought is always important, always relevant. It is not difficult to see how today's world, despite its beauty and grandeur, despite the conquests of science and technology, despite the refined and abundant material goods that it offers, is yearning for more truth, for more love, for more joy. And all of this is found in Christ and in His way of life.... Faced with problems and disappointments, many people will try to escape from their responsibility: escape in selfishness, escape in sexual pleasure, escape in drugs, escape in violence, escape in indifference and cynical attitudes. But today, I propose to you the option of love, which is the opposite of escape. If you really accept that love from Christ, it will lead you to God. Perhaps in the priesthood or religious life; perhaps in some special service to your brothers and sisters: especially to the needy, the poor, the lonely, the abandoned, those whose rights have been trampled upon, or those whose basic needs have not been provided for. Whatever you make of your life, let it be something that reflects the love of Christ" ("Homily on Boston Common").
22. "The sadness of the young man makes us reflect. We could be tempted to think that many possessions, many of the goods of this world, can bring happiness. We see instead in the case of the young man in the Gospel that his many possessions had become an obstacle to accepting the call of Jesus to follow Him. He was not ready to say "yes" to Jesus and "no" to self, to say "yes" to love and "no" to escape. Real love is demanding. I would fail in my mission if I did not clearly tell you so. For it was Jesus--Jesus Himself--who said: `You are My friends if you do what I command you' (John 15:14). Love demands effort and a personal commitment to the will of God. It means discipline and sacrifice, but it also means joy and human fulfillment.
"Dear young people: do not be afraid of honest effort and work; do not be afraid of the truth. With Christ's help, and through prayer, you can answer His call, resisting temptations and fads, and every form of mass manipulation. Open your hearts to the Christ of the Gospels--to His love and His truth and His joy. Do not go away sad!...
"Follow Christ! You who are single or who are preparing for marriage. Follow Christ! You who are young or old. Follow Christ! You who are sick or aging; who are suffering or in pain. You who feel the need for healing, the need for love, the need for a friend--follow Christ!
"To all of you I extend--in the name of Christ--the call, the invitation, the plea: `Come and follow Me'" (John Paul II, "Homily on Boston Common").
23-27. The reaction of the rich young man gives our Lord another opportunity to say something about the way to use material things. In themselves they are good: they are resources God has made available to people for their development in society. But excessive attachment to things is what makes them an occasion of sin. The sin lies in "trusting" in them, as if they solve all life's problems, and turning one's back on God. St. Paul calls covetousness idolatry (Colossians 3:5). Christ excludes from the Kingdom of God anyone who becomes so attached to riches that his life is centered around them. Or, more accurately, that person excludes himself.
Possessions can seduce both those who already have them and those who are bent on acquiring them. Therefore, there are--paradoxically--poor people who are really rich, and rich people who are really poor. Since absolutely everyone has an inclination to be attached to material things, the disciples see salvation as an impossible goal: "Then who can be saved?" No one, if we rely on human resources. But God's grace makes everything possible. Cf. note on Matthew 6:11.
Also, not putting our trust in riches means that everyone who does have wealth should use it to help the needy. This "demands great generosity, much sacrifice and unceasing effort on the part of the rich man. Let each one examine his conscience, a conscience that conveys a new message for our times. Is he prepared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay higher taxes so that the public authorities can intensify their efforts in favor of development?" (Paul VI, "Populorum Progressio", 47).
__________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Rich Young Man
[17] And as He (Jesus) was setting out on His journey, a man ran up and knelt before Him, and asked Him, "Good Teacher, what must I do to inherit eternal life?" [18] And Jesus said to him, "Why do you call Me good? No one is good but God alone. [19] You know the commandments: `Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'" [20] And he said to Him, "Teacher, all these I have observed from my youth." [21] And Jesus looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in Heaven; and come, follow Me." [22] At that saying his countenance fell, and he went away sorrowful; for he had great possessions.
Poverty and Renunciation
[23] And Jesus looked around and said to His disciples, "How hard it will be for those who have riches to enter the Kingdom of God!" [24] And the disciples were amazed at His words. But Jesus said to them again, "Children, how hard it is for those who trust in riches to enter the Kingdom of God!" [25] It is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God." [26] And they were exceedingly astonished, and said to Him, "Then who can be saved?" [27] Jesus looked at them and said, "With men it is impossible, but not with God; for all things are possible with God."
___________________
Commentary:
17-18. As Matthew 19:16 makes clear, the young man approaches Jesus as an acknowledged teacher of the spiritual life, in the hope that He will guide him towards eternal life. It is not that Christ rejects the praise He is offered: He wants to show the depth of the young man's words: He is good, not because He is a good man but because He is God, who is Goodness Itself. So, the young man has spoken the truth, but he has not gone far enough. Hence the enigmatic nature of Jesus' reply and its profundity. The young man's approach is upright but too human; Jesus tries to get him to see things from an entirely supernatural point of view. If this man is to really attain eternal life he must see in Christ not just a good master but the divine Savior, the only Master, the only one who, because He is God, is Goodness Itself. Cf. note on Mt. 19:16-22.
19. Our Lord has not come to abolish the Law but to fulfill it (Matthew 5:17). The commandments are the very core of the Law and keeping them is necessary for attaining eternal life. Christ brings these commandments to fulfillment in a double sense. First, because He helps us discover their full implications for our lives. The light of Revelation makes it easy for us to grasp the correct meaning of the precepts of the Decalogue--something that human reason, on its own, can only achieve with difficulty. Second, His grace gives us strength to counter our evil inclinations, which stem from Original Sin. The commandments, therefore, still apply in the Christian life: they are like signposts indicating the way that leads to Heaven.
21-22. Our Lord knows that this young man has a generous heart. This is why He treats him so affectionately and invites him to greater intimacy with God. But He explains that this means renunciation--leaving his wealth behind so as to give his heart whole and entire to Jesus. God calls everyone to holiness, but holiness is reached by many different routes. It is up to every individual to take the necessary steps to discover which route God wants him to follow. The Lord sows the seed of vocation in everyone's soul, to show him the way to go to reach the goal of holiness, which is common to all.
In other words, if a person does not put obstacles in the way, if he responds generously to God, he feels a desire to be better, to give himself more generously. As fruit of this desire he seeks to know God's will; he prays to God to help him, and asks people to advise him. In responding to this sincere search, God uses a great variety of instruments. Later, when a person thinks he sees the way God wants him to follow, he may still not take the decision to go that way: he is afraid of the renunciation it involves: at this point he should pray and deny himself if the light--God's invitation--is to win out against human calculation. For, although God is calling, man is always free, and therefore, he can respond generously or be a coward, like the young man we are told about in this passage. Failure to respond generously to one's vocation always produces sadness.
21. "In its precise eloquence", John Paul II points out, commenting on this passage, "this deeply penetrating event expresses a great lesson in a few words: it touches upon substantial problems and basic questions that have in no way lost their relevance. Everywhere young people are asking important questions--questions on the meaning of life, on the right way to live, on the scale of values: `What must I do...?' `What must I do to share in everlasting life?'...To each of you I say therefore: heed the call of Christ when you hear him saying to you: `Follow Me!' Walk in My path! Stand by My side! Remain in My love! There is a choice to be made: a choice for Christ and His way of life, and His commandment of love.
"The message of love that Christ brought is always important, always relevant. It is not difficult to see how today's world, despite its beauty and grandeur, despite the conquests of science and technology, despite the refined and abundant material goods that it offers, is yearning for more truth, for more love, for more joy. And all of this is found in Christ and in His way of life.... Faced with problems and disappointments, many people will try to escape from their responsibility: escape in selfishness, escape in sexual pleasure, escape in drugs, escape in violence, escape in indifference and cynical attitudes. But today, I propose to you the option of love, which is the opposite of escape. If you really accept that love from Christ, it will lead you to God. Perhaps in the priesthood or religious life; perhaps in some special service to your brothers and sisters: especially to the needy, the poor, the lonely, the abandoned, those whose rights have been trampled upon, or those whose basic needs have not been provided for. Whatever you make of your life, let it be something that reflects the love of Christ" ("Homily on Boston Common").
22. "The sadness of the young man makes us reflect. We could be tempted to think that many possessions, many of the goods of this world, can bring happiness. We see instead in the case of the young man in the Gospel that his many possessions had become an obstacle to accepting the call of Jesus to follow Him. He was not ready to say "yes" to Jesus and "no" to self, to say "yes" to love and "no" to escape. Real love is demanding. I would fail in my mission if I did not clearly tell you so. For it was Jesus--Jesus Himself--who said: `You are My friends if you do what I command you' (John 15:14). Love demands effort and a personal commitment to the will of God. It means discipline and sacrifice, but it also means joy and human fulfillment.
"Dear young people: do not be afraid of honest effort and work; do not be afraid of the truth. With Christ's help, and through prayer, you can answer His call, resisting temptations and fads, and every form of mass manipulation. Open your hearts to the Christ of the Gospels--to His love and His truth and His joy. Do not go away sad!...
"Follow Christ! You who are single or who are preparing for marriage. Follow Christ! You who are young or old. Follow Christ! You who are sick or aging; who are suffering or in pain. You who feel the need for healing, the need for love, the need for a friend--follow Christ!
"To all of you I extend--in the name of Christ--the call, the invitation, the plea: `Come and follow Me'" (John Paul II, "Homily on Boston Common").
23-27. The reaction of the rich young man gives our Lord another opportunity to say something about the way to use material things. In themselves they are good: they are resources God has made available to people for their development in society. But excessive attachment to things is what makes them an occasion of sin. The sin lies in "trusting" in them, as if they solve all life's problems, and turning one's back on God. St. Paul calls covetousness idolatry (Colossians 3:5). Christ excludes from the Kingdom of God anyone who becomes so attached to riches that his life is centered around them. Or, more accurately, that person excludes himself.
Possessions can seduce both those who already have them and those who are bent on acquiring them. Therefore, there are--paradoxically--poor people who are really rich, and rich people who are really poor. Since absolutely everyone has an inclination to be attached to material things, the disciples see salvation as an impossible goal: "Then who can be saved?" No one, if we rely on human resources. But God's grace makes everything possible. Cf. note on Matthew 6:11.
Also, not putting our trust in riches means that everyone who does have wealth should use it to help the needy. This "demands great generosity, much sacrifice and unceasing effort on the part of the rich man. Let each one examine his conscience, a conscience that conveys a new message for our times. Is he prepared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay higher taxes so that the public authorities can intensify their efforts in favor of development?" (Paul VI, "Populorum Progressio", 47).
__________________
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 24
The Great Choice
The spirit of the world cares much for words, but little for works; and it seeks not religion and sanctity of the heart, but a religion and sanctity which may appear before men; and these are they of whom Our Lord says
-St. Francis of Assisi.
_________________
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 spirit of the world cares much for words, but little for works; and it seeks not religion and sanctity of the heart, but a religion and sanctity which may appear before men; and these are they of whom Our Lord says
'Amen, I say unto you, they have received their reward.'But the spirit of the Lord wishes the flesh to be mortified and despised, and to be considered vile, abject, and contemptible; it seeks for humility and patience, and pure simplicity, and true peace of heart, and desires above all things to have Divine fear, and Divine wisdom, and the Divine love of the Father, Son, and Holy Spirit.
-St. Francis of Assisi.
_________________
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
Marriage and Parenthood, The Catholic Ideal - May 23
CHAPTER II
THE SANCTITY OF MARRIAGE
[continued from yesterday]
The need of the higher sanction and help is seen from the passing nature of the merely natural charms. The mere physical pleasures pass away with their satisfaction. Youthful ardor burns out before the mature part of life is reached. In the course of a life so intimate as that of husband and wife many faults of character become exposed.
Marriage certainly brings a revelation of many new beauties of character, but it also brings a revelation of many faults of character. It is fraught with disappointments even as with agreeable surprises. The fading of bodily beauty also tends to weaken the natural bond. When the hair turns gray, and the eye loses its luster, and the features fall into wrinkles ; when the general buoyancy and ardor of youth tones down into the prose of middle age; then indeed is there need of something more sustaining, something more lasting than the mere tie of natural affection or natural contract. It is found in the unity and perpetuity of the Sacrament.
The Sacrament imparts all the courage, the energy, the refreshment, and the love needful to make the bond strong and lasting. It renews the youth of married life and makes it satisfying even in spite of years.
The Church claims to have the care of this Sacrament. The Church, therefore, has ever insisted on its unity and perpetuity. The Church regards the sin of adultery as something infinitely more heinous than any sin possible among the unmarried.
The father who has to provide for his children must be certain that they are his own. He cares for them only on the supposition that they are his offspring. Any infidelity, therefore, on the part of the woman must of necessity tend to break up these sacred family relationships. A father cannot love and care for children who may be those of the man who has done him the greatest possible injury.
And if a woman gives unswerving fidelity to her husband she has a right to claim an equal fidelity in return. Infidelity on the part of the man, although it does not act directly in rendering the offspring of the family uncertain, yet it strikes at the root of conjugal love, and thus almost directly at the foundations of family life.
A violation of the sanctity of marriage then by either party is a double violation of God's law, a violation of chastity, and a violation of justice. Hence, we have the most stringent laws against adultery, against polygamy, and against divorce.....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
THE SANCTITY OF MARRIAGE
[continued from yesterday]
The need of the higher sanction and help is seen from the passing nature of the merely natural charms. The mere physical pleasures pass away with their satisfaction. Youthful ardor burns out before the mature part of life is reached. In the course of a life so intimate as that of husband and wife many faults of character become exposed.
Marriage certainly brings a revelation of many new beauties of character, but it also brings a revelation of many faults of character. It is fraught with disappointments even as with agreeable surprises. The fading of bodily beauty also tends to weaken the natural bond. When the hair turns gray, and the eye loses its luster, and the features fall into wrinkles ; when the general buoyancy and ardor of youth tones down into the prose of middle age; then indeed is there need of something more sustaining, something more lasting than the mere tie of natural affection or natural contract. It is found in the unity and perpetuity of the Sacrament.
The Sacrament imparts all the courage, the energy, the refreshment, and the love needful to make the bond strong and lasting. It renews the youth of married life and makes it satisfying even in spite of years.
The Church claims to have the care of this Sacrament. The Church, therefore, has ever insisted on its unity and perpetuity. The Church regards the sin of adultery as something infinitely more heinous than any sin possible among the unmarried.
The father who has to provide for his children must be certain that they are his own. He cares for them only on the supposition that they are his offspring. Any infidelity, therefore, on the part of the woman must of necessity tend to break up these sacred family relationships. A father cannot love and care for children who may be those of the man who has done him the greatest possible injury.
And if a woman gives unswerving fidelity to her husband she has a right to claim an equal fidelity in return. Infidelity on the part of the man, although it does not act directly in rendering the offspring of the family uncertain, yet it strikes at the root of conjugal love, and thus almost directly at the foundations of family life.
A violation of the sanctity of marriage then by either party is a double violation of God's law, a violation of chastity, and a violation of justice. Hence, we have the most stringent laws against adultery, against polygamy, and against divorce.....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.