From: Luke 14:25-33
Conditions For Following Jesus
[25] Now great multitudes accompanied Him (Jesus); and He turned and said to them, [26] "If any one comes to Me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. [27] Whoever does not bear his own cross and come after Me, cannot be My disciple. [28] For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? [29] Otherwise, when he has laid a foundation, and is not able to finish, all who see it begin to mock him, [30] saying, `This man began to build, and was not able to finish.' [31] Or what king, going to encounter another king in a war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? [32] And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace. [33] So therefore, whoever of you does not renounce all that he has cannot be My disciple."
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Commentary:
26. These words of our Lord should not disconcert us. Love for God and for Jesus should have pride of place in our lives and we should keep away from anything which obstructs this love: "In this world let us love everyone," St. Gregory the Great comments, "even though he be our enemy; but let us hate him who opposes us on our way to God, though he be our relative [...]. We should then, love, our neighbor; we should have charity towards all--towards relative and towards strangers--but without separating ourselves from the love of God out of love for them" ("In Evangelia Homiliae", 37, 3). In the last analysis, it is a matter of keeping the proper hierarchy of charity: God must take priority over everything.
This verse must be understood, therefore, in the context of all of our Lord's teachings (cf. Luke 6:27-35). These are "hard words. True, `hate' does not exactly express what Jesus meant. Yet He did put it very strongly, because He doesn't just mean `love less,' as some people interpret it in an attempt to tone down the sentence. The force behind these vigorous words does not lie in their implying a negative or pitiless attitude, for the Jesus who is speaking here is none other than that Jesus who commands us to love others as we love ourselves and who gives up His life for mankind. These words indicate simply that we cannot be half-hearted when it comes to loving God. Christ's words could be translated as `love more, love better', in the sense that a selfish or partial love is not enough: we have to love others with the love of God" ([St] J. Escriva, "Christ Is Passing By", 97). See the notes on Matthew 10:34-37; Luke 2:49.
As the Second Vatican Council explains, Christians "strive to please God rather than men, always ready to abandon everything for Christ" (Vatican II, "Apostolicam Actuositatem, 4).
27. Christ "by suffering for us not only gave us an example so that we might follow in His footsteps, but He also opened up a way. If we follow that way, life and death becomes holy and acquire a new meaning" (Vatican II, "Gaudium Et Spes", 22).
The way the Christian follows is that of imitating Christ. We can follow Him only if we help Him bear His cross. We all have experience of suffering, and suffering leads to unhappiness unless it is accepted with a Christian outlook. The Cross is not a tragedy: it is God's way of teaching us that through sin we can be sanctified, becoming one with Christ and winning Heaven as a reward. This is why it is so Christian to love pain: "Let us bless pain. Love pain. Sanctify pain....Glorify pain!" ([St] J. Escriva, "The Way", 208).
28-35. Our Lord uses different examples to show that if mere human prudence means that a person should try to work out in advance the risks he may run, with all the more reason should a Christian embrace the cross voluntarily and generously, because there is no other way he can follow Jesus Christ. "`Quia hic homo coepit aedificare et non potuit consummare! He started to build and was unable to finish!' A sad commentary which, if you don't want, need be made about you: for you possess everything necessary to crown the edifice of your sanctification--the grace of God and your own will." ([St] J. Escriva, "The Way", 324).
33. Earlier our Lord spoke about "hating" one's parents and one's very life; now He equally vigorously requires us to be completely detached from possessions. This verse is a direct application of the two foregoing parables: just as a king is imprudent if he goes to war with an inadequate army, so anyone is foolish who thinks he can follow our Lord without renouncing all his possessions. This renunciation should really bite: our heart has to be unencumbered by anything material if we are able to follow in our Lord's footsteps. The reason is, as He tells us later on, that it is impossible to "serve God and Mammon" (Luke 16:13). Not infrequently our Lord asks a person to practice total, voluntary poverty; and He asks everyone to practice genuine detachment and generosity in the use of material things. If a Christian has to be ready to give up even life itself, with all the more reason should he renounce possessions: If you are a man of God, you will seek to despise riches as intensely as men of the world seek to possess them" ([St] J. Escriva, "The Way", 633). See the note on Luke 12:33-34.
Besides, for a soul to become filled with God it must first be emptied of everything that could be an obstacle to God's indwelling: "The doctrine that the Son of God came to teach was contempt for all things in order to receive as a reward the Spirit of God in himself. For, as long as the soul does not reject all things, it has no capacity to receive the Spirit of God in pure transformation" (St. John of the Cross, "Ascent of Mount Carmel", Book 1, Chapter 5, 2).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, September 04, 2010
An Easy Way to Become a Saint - September 4
Continued from yesterday...
Chapter 8. The Principal Duties of the Day
The Name of Jesus.
An easy practice that we urge our readers to adopt is to form the habit of repeating frequently the Holy Name of Jesus. Each time we say Jesus we offer the Eternal Father all the infinite merits of the Passion of Jesus Christ, in union with the Masses being said allover the world. We thus participate in these thousands of Masses.
There is no devotion so easy, none so infallible in obtaining for us God's richest graces.
It demands no time, for we can repeat the Holy Name hundreds and even thousands of times in the day - when dressing in the morning, when working, when walking, in our homes, in the streets, everywhere.
This practice gradually fills our hearts with peace and happiness; it delivers us from many evils and obtains for us more graces in a single day than we may otherwise hope to receive in a whole year...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Chapter 8. The Principal Duties of the Day
The Name of Jesus.
An easy practice that we urge our readers to adopt is to form the habit of repeating frequently the Holy Name of Jesus. Each time we say Jesus we offer the Eternal Father all the infinite merits of the Passion of Jesus Christ, in union with the Masses being said allover the world. We thus participate in these thousands of Masses.
There is no devotion so easy, none so infallible in obtaining for us God's richest graces.
It demands no time, for we can repeat the Holy Name hundreds and even thousands of times in the day - when dressing in the morning, when working, when walking, in our homes, in the streets, everywhere.
This practice gradually fills our hearts with peace and happiness; it delivers us from many evils and obtains for us more graces in a single day than we may otherwise hope to receive in a whole year...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Friday, September 03, 2010
Gospel for Saturday, 22nd Week in Ordinary Time
Optional Memorial: Our Lady's Saturday
From: Luke 6:1-5
The Law of the Sabbath
[1] On a Sabbath, while He (Jesus) was going through the grainfields, His disciples plucked and ate some ears of grain, rubbing them in their hands. [2] But some of the Pharisees said, "Why are You doing what is not lawful to do on the Sabbath?" [3] And Jesus answered, "Have you not read what David did when he was hungry, he and those who were with him: [4] how he entered the house of God, and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those with him?" [5] And he said to them, "The Son of Man is Lord of the Sabbath."
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Commentary:
1-5. Accused by the Pharisees of breaking the Sabbath, Jesus explains the correct way of understanding the Sabbath rest, using an example from the Old Testament. And, by stating that He is "Lord of the Sabbath" He is openly revealing that He is God Himself, for it was God who gave this precept to the people of Israel. For more on this, see the notes on Matthew 12:2 and 12:3-8.
[The notes on Matthew 12:2 and 12:3-8 states:
2. "The Sabbath": this was the day the Jews set aside for worshipping God. God Himself, the originator of the Sabbath (Genesis 2:3), ordered the Jewish people to avoid certain kinds of work on this day (Exodus 20:8-11; 21:13; Deuteronomy 5:14) to leave them free to give more time to God. As time went by, the rabbis complicated this divine precept: by Jesus' time they had extended to 39 the list of kinds of forbidden work.
The Pharisees accuse Jesus' disciples of breaking the Sabbath. In the casuistry of the scribes and the Pharisees, plucking ears of corn was the same as harvesting, and crushing them was the same as milling-types of agricultural work forbidden on the Sabbath.
3-8. Jesus rebuts the Pharisees' accusation by four arguments-the example of David, that of the priests, a correct understanding of the mercy of God and Jesus' own authority over the Sabbath.
The first example which was quite familiar to the people, who were used to listening to the Bible being read, comes from 1 Samuel 21:2-7: David, in flight from the jealousy of King Saul, asks the priest of the shrine of Nob for food for his men; the priest gave them the only bread he had, the holy bread of the Presence; this was the twelve loaves which were placed each week on the golden altar of the sanctuary as a perpetual offering from the twelve tribes of Israel (Leviticus 24:5-9). The second example refers to the priestly ministry to perform the liturgy, priests had to do a number of things on the Sabbath but did not thereby break the law of Sabbath rest (cf. Numbers 28:9).]
__________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
From: Luke 6:1-5
The Law of the Sabbath
[1] On a Sabbath, while He (Jesus) was going through the grainfields, His disciples plucked and ate some ears of grain, rubbing them in their hands. [2] But some of the Pharisees said, "Why are You doing what is not lawful to do on the Sabbath?" [3] And Jesus answered, "Have you not read what David did when he was hungry, he and those who were with him: [4] how he entered the house of God, and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those with him?" [5] And he said to them, "The Son of Man is Lord of the Sabbath."
________________________
Commentary:
1-5. Accused by the Pharisees of breaking the Sabbath, Jesus explains the correct way of understanding the Sabbath rest, using an example from the Old Testament. And, by stating that He is "Lord of the Sabbath" He is openly revealing that He is God Himself, for it was God who gave this precept to the people of Israel. For more on this, see the notes on Matthew 12:2 and 12:3-8.
[The notes on Matthew 12:2 and 12:3-8 states:
2. "The Sabbath": this was the day the Jews set aside for worshipping God. God Himself, the originator of the Sabbath (Genesis 2:3), ordered the Jewish people to avoid certain kinds of work on this day (Exodus 20:8-11; 21:13; Deuteronomy 5:14) to leave them free to give more time to God. As time went by, the rabbis complicated this divine precept: by Jesus' time they had extended to 39 the list of kinds of forbidden work.
The Pharisees accuse Jesus' disciples of breaking the Sabbath. In the casuistry of the scribes and the Pharisees, plucking ears of corn was the same as harvesting, and crushing them was the same as milling-types of agricultural work forbidden on the Sabbath.
3-8. Jesus rebuts the Pharisees' accusation by four arguments-the example of David, that of the priests, a correct understanding of the mercy of God and Jesus' own authority over the Sabbath.
The first example which was quite familiar to the people, who were used to listening to the Bible being read, comes from 1 Samuel 21:2-7: David, in flight from the jealousy of King Saul, asks the priest of the shrine of Nob for food for his men; the priest gave them the only bread he had, the holy bread of the Presence; this was the twelve loaves which were placed each week on the golden altar of the sanctuary as a perpetual offering from the twelve tribes of Israel (Leviticus 24:5-9). The second example refers to the priestly ministry to perform the liturgy, priests had to do a number of things on the Sabbath but did not thereby break the law of Sabbath rest (cf. Numbers 28:9).]
__________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
An Easy Way to Become a Saint - September 3
Continued from yesterday...
Chapter 8. The Principal Duties of the Day
Daily Mass and Communion.
Better than the most lengthy prayers and the severest penances, the surest of all means of becoming holy is by assisting at daily Mass and receiving Holy Communion.
The Mass is Calvary here again; it has the same infinite value and brings us the same oceans of graces as Our Lord's death on Mount Calvary.
Our Lord offered His sufferings and death for each one of us in particular. In the Mass He mystically dies again for each of those who assist at the Holy Sacrifice.
One Mass gives Him more glory than the praise and adoration of all the Angels and Saints in Heaven.
Multitudes of Angels stand around the priest and offer our prayers to God.
The blessings and favors we receive at each Mass we hear are indescribably great.
How foolish are those who can assist at Mass and are too lazy and negligent to do so!
We have already spoken of the consolations and joys we receive in Holy Communion. No one who pauses to think on these will refuse to receive God daily into his heart. Only crass ignorance can expiain such negligence....
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Chapter 8. The Principal Duties of the Day
Daily Mass and Communion.
Better than the most lengthy prayers and the severest penances, the surest of all means of becoming holy is by assisting at daily Mass and receiving Holy Communion.
The Mass is Calvary here again; it has the same infinite value and brings us the same oceans of graces as Our Lord's death on Mount Calvary.
Our Lord offered His sufferings and death for each one of us in particular. In the Mass He mystically dies again for each of those who assist at the Holy Sacrifice.
One Mass gives Him more glory than the praise and adoration of all the Angels and Saints in Heaven.
Multitudes of Angels stand around the priest and offer our prayers to God.
The blessings and favors we receive at each Mass we hear are indescribably great.
How foolish are those who can assist at Mass and are too lazy and negligent to do so!
We have already spoken of the consolations and joys we receive in Holy Communion. No one who pauses to think on these will refuse to receive God daily into his heart. Only crass ignorance can expiain such negligence....
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Thursday, September 02, 2010
Gospel for Sept 3, Memorial: St Gregory the Great, Pope and Doctor
Friday, 22nd Week in Ordinary Time
From: Luke 5:33-39
A Discussion on Fasting
[33] And they (the scribes and the Pharisees) said to Him (Jesus), "The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink." [34] And Jesus said to them, "Can you make the wedding guests fast while the bridegroom is with them? [35] The days will come, when the bridegroom is taken away from them, and then they will fast in those days." [36] He told them a parable also: "No one tears a piece from a new garment and puts it upon an old garment; if he does, he will tear the new, and the piece from the new will not match the old. [37] And no one puts new wine into old wineskins; if he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. [38] But new wine must be put into fresh wineskins. [39] And no one after drinking old wine desires new; for he says, `The old is good.'"
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Commentary:
33-35. In the Old Testament God established certain days as days of fasting--the main one being the "day of atonement" (Numbers 29:7; Acts 27:9). Fasting implied total or partial abstinence from food or drink. Moses and Elijah fasted (Exodus 34:28; 1 Kings 19:8) and our Lord Himself fasted in the desert for forty days before beginning His public ministry. In the present passage Jesus gives a deeper meaning to the word "fasting"--the deprivation of His physical presence which His Apostles would experience after His death. All through His public life Jesus is trying to prepare His disciples for the final parting. At first the Apostles were not very robust and Christ's physical presence did them more good than the practice of fasting.
Christians should sometimes abstain from food. "Fast and abstain from flesh meat when Holy Mother Church so ordains" ("St. Pius X Catechism", 495). That is the purpose of the fourth commandment of the Church, but it has a deeper meaning, as St. Leo the Great tells us: "The merit of our fasts does not consist only in abstinence from food; there is no use depriving the body of nourishment if the soul does not cut itself off from iniquity and if the tongue does not cease to speak evil" ("Sermo IV in Quadragesima").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
From: Luke 5:33-39
A Discussion on Fasting
[33] And they (the scribes and the Pharisees) said to Him (Jesus), "The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink." [34] And Jesus said to them, "Can you make the wedding guests fast while the bridegroom is with them? [35] The days will come, when the bridegroom is taken away from them, and then they will fast in those days." [36] He told them a parable also: "No one tears a piece from a new garment and puts it upon an old garment; if he does, he will tear the new, and the piece from the new will not match the old. [37] And no one puts new wine into old wineskins; if he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. [38] But new wine must be put into fresh wineskins. [39] And no one after drinking old wine desires new; for he says, `The old is good.'"
_______________________
Commentary:
33-35. In the Old Testament God established certain days as days of fasting--the main one being the "day of atonement" (Numbers 29:7; Acts 27:9). Fasting implied total or partial abstinence from food or drink. Moses and Elijah fasted (Exodus 34:28; 1 Kings 19:8) and our Lord Himself fasted in the desert for forty days before beginning His public ministry. In the present passage Jesus gives a deeper meaning to the word "fasting"--the deprivation of His physical presence which His Apostles would experience after His death. All through His public life Jesus is trying to prepare His disciples for the final parting. At first the Apostles were not very robust and Christ's physical presence did them more good than the practice of fasting.
Christians should sometimes abstain from food. "Fast and abstain from flesh meat when Holy Mother Church so ordains" ("St. Pius X Catechism", 495). That is the purpose of the fourth commandment of the Church, but it has a deeper meaning, as St. Leo the Great tells us: "The merit of our fasts does not consist only in abstinence from food; there is no use depriving the body of nourishment if the soul does not cut itself off from iniquity and if the tongue does not cease to speak evil" ("Sermo IV in Quadragesima").
___________________________
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.
An Easy Way to Become a Saint - September 2
Continued from yesterday...
Chapter 8. The Principal Duties of the Day
...But there is a far more powerful incentive to make us love prayer, and this is that our prayers are the expression of our filial love for our dear Heavenly Father, they are our loving homage and adoration to our Creator.
Morning prayers as found in prayerbooks are five, viz., the Our Father, the Hail Mary, the Apostles' Creed, the Confiteor and Hail Holy Queen.
At night we add to these a short examination of conscience with a fervent Act of Contrition. Had we the misfortune to fall into mortal sin, we must redouble our contrition and go to Confession as soon as possible.
By mortal sin we expel God from our souls and give His place to the devil.
These prayers must be said slowly, reverently, on our knees and in our bedroom. In this room we spend a third part of our lives, and here we shall probably die. Therefore, it is well to sanctify it by our daily prayers.
The Rosary.
All good Christians say the Rosary daily, thereby insuring the most special protection of God's Holy Mother, which she promises to those who daily say her favorite prayer. Devotion to Our Lady is looked on by the Saints as a sure guarantee of our eternal salvation.
The Popes, the Bishops of the entire world, priests in every country, all the Religious Orders have been urging the faithful for the past 700 years to say the Rosary.
The Saints not only recommended it, but said it themselves with unspeakable devotion and confidence.
Why this universal and extraordinary love for the Rosary? Because by it we deliver ourselves from every danger and obtain every grace and blessing.
God's sweet Mother has come in recent years to Fatima to preach the Rosary as the easiest and most certain way of saving the world from the dire calamities that are threatening it.
Millions and tens of millions of men and women, hearkening to her message, are sending up their daily pleas for mercy.
Woe to the foolhardy Christian who turns a deaf ear to this message of salvation!
The Catholic homes where the Rosary is said by the members of the family are visibly protected by God...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Chapter 8. The Principal Duties of the Day
...But there is a far more powerful incentive to make us love prayer, and this is that our prayers are the expression of our filial love for our dear Heavenly Father, they are our loving homage and adoration to our Creator.
Morning prayers as found in prayerbooks are five, viz., the Our Father, the Hail Mary, the Apostles' Creed, the Confiteor and Hail Holy Queen.
At night we add to these a short examination of conscience with a fervent Act of Contrition. Had we the misfortune to fall into mortal sin, we must redouble our contrition and go to Confession as soon as possible.
By mortal sin we expel God from our souls and give His place to the devil.
These prayers must be said slowly, reverently, on our knees and in our bedroom. In this room we spend a third part of our lives, and here we shall probably die. Therefore, it is well to sanctify it by our daily prayers.
The Rosary.
All good Christians say the Rosary daily, thereby insuring the most special protection of God's Holy Mother, which she promises to those who daily say her favorite prayer. Devotion to Our Lady is looked on by the Saints as a sure guarantee of our eternal salvation.
The Popes, the Bishops of the entire world, priests in every country, all the Religious Orders have been urging the faithful for the past 700 years to say the Rosary.
The Saints not only recommended it, but said it themselves with unspeakable devotion and confidence.
Why this universal and extraordinary love for the Rosary? Because by it we deliver ourselves from every danger and obtain every grace and blessing.
God's sweet Mother has come in recent years to Fatima to preach the Rosary as the easiest and most certain way of saving the world from the dire calamities that are threatening it.
Millions and tens of millions of men and women, hearkening to her message, are sending up their daily pleas for mercy.
Woe to the foolhardy Christian who turns a deaf ear to this message of salvation!
The Catholic homes where the Rosary is said by the members of the family are visibly protected by God...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Wednesday, September 01, 2010
Gospel for Thursday, 22nd Week In Ordinary Time
From: Luke 5:1-11
The Miraculous Catch of Fish and the Calling of the First Disciples
[1] While the people pressed upon Him (Jesus) to hear the word of God, He was standing by the Lake of Gennesaret. [2] And He saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. [3] Getting into one of the boats, which was Simon's, He asked him to put out a little from the land. And He sat down and taught the people from the boat. [4] And when He had ceased speaking, He said to Simon, "Put out into the deep and let down your nets for a catch." [5] And Simon answered, "Master, we toiled all night and took nothing! But at your word I will let down the nets." [6] And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, [7] they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. [8] But when Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord." [9] For he was astonished, and all that were with Him, at the catch of fish which they had taken; [10] And so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not be afraid; henceforth you will be catching men." [11] And when they had brought their boats to land, they left everything and followed Him.
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Commentary:
1. "Just as they do today! Can't you see? They want to hear God's message, even though outwardly they may not show it. Some perhaps haveforgotten Christ's teachings. Others, through no fault of their own, have never known them and they think that religion is something odd. But of this we can be sure, that in every man's life there comes a time sooner or later when his soul draws the line. He has had enough of the usual explanations. The lies of the false prophets no longer satisfy. Even though they may not admit it at the time, such people are longing to quench their thirst with the teachings of our Lord" ([St] J. Escriva, "Friends of God", 260).
3. The Fathers saw in Simon's boat a symbol of the pilgrim Church on earth. "This is the boat which according to St. Matthew was in danger of sinking and according to St. Luke was filled with fish. Here we can see the difficult beginnings of the Church and its later fruitfulness" (St. Ambrose, "Expositio Evangelii sec. Lucam, in loc."). Christ gets into the boat in order to teach the crowds--and from the barque of Peter, the Church, He continues to teach the whole world.
Each of us can also see himself as this boat Christ uses for preaching. Externally no change is evident: "What has changed? There is a change inside our soul, now that Christ has come aboard, as He went aboard Peter's boat. Its horizon has been expanded. It feels a greater ambition to serve and an irrepressible desire to tell all creation about the "magnalia Dei" (Acts 2:11), the marvellous doings of our Lord, if only we let Him work" ([St] J. Escriva, "Friends of God", 265).
4. "When He had finished His catechizing, He told Simon: `Put out into the deep, and lower your nets for a catch.' Christ is the master of this boat. He it is who prepares the fishing. It is for this that He has come into the world, to do all He can so that His brothers may find the way to glory and to the love of the Father" ("Friends of God", 260). To carry this task out, our Lord charges all of them to cast their nets, but it is only Peter He tells to put out into the deep.
This whole passage refers in some way to the life of the Church. In the Church the bishop of Rome, Peter's successor, "is the vicar of Jesus Christ because he represents Him on earth and acts for Him in the government of the Church" ("St. Pius X Catechism", 195). Christ is also addressing each one of us, urging us to be daring in apostolate: `"Duc in altum. Put out into deep water!' Throw aside the pessimism that makes a coward of you. `Et laxate retia vestra in capturam. And pay out you nets for a catch.' Don't you see that you, like Peter, can say: `In nomine tuo, laxabo rete': Jesus, if You say so, I will search for souls?" ([St] J. Escriva, "The Way", 792).
"If you were to fall into the temptation of wondering, `Who's telling me to embark on this?', we would have reply, `Christ Himself is telling you, is begging you.' `The harvest is plentiful enough, but the laborers are few. You must ask the Lord to whom the harvest belongs to send laborers out for the harvesting' (Matthew 9:37-38). Don't take the easy way out. Don't say, `I'm no good at this sort of thing; there are others who can do it; it isn't my line.' No, for this sort of thing, there is no one else: if you could get away with that argument, so could everyone else. Christ's plea is addressed to each and every Christian. No one can consider himself exempt, for whatever reason--age, health or occupation. There are no excuses whatsoever. Either we carry out a fruitful apostolate, or our faith will prove barren" ("Friends of God", 272).
5. When Christ gives him these instructions, Peter states the difficulties involved. "A reasonable enough reply. The night hours were the normal time for fishing, and this time the catch had yielded nothing. What was the point of fishing by day? But Peter has faith: `But at Your word I will let down the nets.' He decides to act on Christ's suggestion. He undertakes the work relying entirely on the word of our Lord" ("Friends of God", 261).
8. Peter does not want Christ to leave him; aware of his sins, he declares his unworthiness to be near Christ. This reminds us of the attitude of the centurion who confesses his unworthiness to receive Jesus into his house (Matthew 8:8). The Church requires her children to repeat these exact words of the centurion before receiving the Blessed Eucharist. She also teaches us to show due external reverence to the Blessed Sacrament when going to Communion: by falling down on his knees Peter also shows that internal adoration of God should be also be expressed externally.
11. Perfection is not simply a matter of leaving all things but of doing so in order to follow Christ--which is what the Apostles did: they gave up everything in order to be available to do what God's calling involved.
We should develop this attitude of availability, for "Jesus isn't satisfied `going halves': He wants the lot" ([St] J. Escriva, "The Way", 155).
If we don't give ourselves generously we will find it very difficult to follow Jesus: "Detach yourself from people and things until you are stripped of them. For, says Pope St. Gregory, the devil has nothing of his own in this world, and naked he comes to battle. If you go clothed to fight him, you will soon be pulled to the ground: for he will have something to catch you by" ("The Way", 149).
___________________________
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 Miraculous Catch of Fish and the Calling of the First Disciples
[1] While the people pressed upon Him (Jesus) to hear the word of God, He was standing by the Lake of Gennesaret. [2] And He saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. [3] Getting into one of the boats, which was Simon's, He asked him to put out a little from the land. And He sat down and taught the people from the boat. [4] And when He had ceased speaking, He said to Simon, "Put out into the deep and let down your nets for a catch." [5] And Simon answered, "Master, we toiled all night and took nothing! But at your word I will let down the nets." [6] And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, [7] they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. [8] But when Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord." [9] For he was astonished, and all that were with Him, at the catch of fish which they had taken; [10] And so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not be afraid; henceforth you will be catching men." [11] And when they had brought their boats to land, they left everything and followed Him.
__________________________
Commentary:
1. "Just as they do today! Can't you see? They want to hear God's message, even though outwardly they may not show it. Some perhaps haveforgotten Christ's teachings. Others, through no fault of their own, have never known them and they think that religion is something odd. But of this we can be sure, that in every man's life there comes a time sooner or later when his soul draws the line. He has had enough of the usual explanations. The lies of the false prophets no longer satisfy. Even though they may not admit it at the time, such people are longing to quench their thirst with the teachings of our Lord" ([St] J. Escriva, "Friends of God", 260).
3. The Fathers saw in Simon's boat a symbol of the pilgrim Church on earth. "This is the boat which according to St. Matthew was in danger of sinking and according to St. Luke was filled with fish. Here we can see the difficult beginnings of the Church and its later fruitfulness" (St. Ambrose, "Expositio Evangelii sec. Lucam, in loc."). Christ gets into the boat in order to teach the crowds--and from the barque of Peter, the Church, He continues to teach the whole world.
Each of us can also see himself as this boat Christ uses for preaching. Externally no change is evident: "What has changed? There is a change inside our soul, now that Christ has come aboard, as He went aboard Peter's boat. Its horizon has been expanded. It feels a greater ambition to serve and an irrepressible desire to tell all creation about the "magnalia Dei" (Acts 2:11), the marvellous doings of our Lord, if only we let Him work" ([St] J. Escriva, "Friends of God", 265).
4. "When He had finished His catechizing, He told Simon: `Put out into the deep, and lower your nets for a catch.' Christ is the master of this boat. He it is who prepares the fishing. It is for this that He has come into the world, to do all He can so that His brothers may find the way to glory and to the love of the Father" ("Friends of God", 260). To carry this task out, our Lord charges all of them to cast their nets, but it is only Peter He tells to put out into the deep.
This whole passage refers in some way to the life of the Church. In the Church the bishop of Rome, Peter's successor, "is the vicar of Jesus Christ because he represents Him on earth and acts for Him in the government of the Church" ("St. Pius X Catechism", 195). Christ is also addressing each one of us, urging us to be daring in apostolate: `"Duc in altum. Put out into deep water!' Throw aside the pessimism that makes a coward of you. `Et laxate retia vestra in capturam. And pay out you nets for a catch.' Don't you see that you, like Peter, can say: `In nomine tuo, laxabo rete': Jesus, if You say so, I will search for souls?" ([St] J. Escriva, "The Way", 792).
"If you were to fall into the temptation of wondering, `Who's telling me to embark on this?', we would have reply, `Christ Himself is telling you, is begging you.' `The harvest is plentiful enough, but the laborers are few. You must ask the Lord to whom the harvest belongs to send laborers out for the harvesting' (Matthew 9:37-38). Don't take the easy way out. Don't say, `I'm no good at this sort of thing; there are others who can do it; it isn't my line.' No, for this sort of thing, there is no one else: if you could get away with that argument, so could everyone else. Christ's plea is addressed to each and every Christian. No one can consider himself exempt, for whatever reason--age, health or occupation. There are no excuses whatsoever. Either we carry out a fruitful apostolate, or our faith will prove barren" ("Friends of God", 272).
5. When Christ gives him these instructions, Peter states the difficulties involved. "A reasonable enough reply. The night hours were the normal time for fishing, and this time the catch had yielded nothing. What was the point of fishing by day? But Peter has faith: `But at Your word I will let down the nets.' He decides to act on Christ's suggestion. He undertakes the work relying entirely on the word of our Lord" ("Friends of God", 261).
8. Peter does not want Christ to leave him; aware of his sins, he declares his unworthiness to be near Christ. This reminds us of the attitude of the centurion who confesses his unworthiness to receive Jesus into his house (Matthew 8:8). The Church requires her children to repeat these exact words of the centurion before receiving the Blessed Eucharist. She also teaches us to show due external reverence to the Blessed Sacrament when going to Communion: by falling down on his knees Peter also shows that internal adoration of God should be also be expressed externally.
11. Perfection is not simply a matter of leaving all things but of doing so in order to follow Christ--which is what the Apostles did: they gave up everything in order to be available to do what God's calling involved.
We should develop this attitude of availability, for "Jesus isn't satisfied `going halves': He wants the lot" ([St] J. Escriva, "The Way", 155).
If we don't give ourselves generously we will find it very difficult to follow Jesus: "Detach yourself from people and things until you are stripped of them. For, says Pope St. Gregory, the devil has nothing of his own in this world, and naked he comes to battle. If you go clothed to fight him, you will soon be pulled to the ground: for he will have something to catch you by" ("The Way", 149).
___________________________
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.
An Easy Way to Become a Saint - September 1
Continued from yesterday...
Chapter 8. The Principal Duties of the Day
II. Our Daily Prayers
Our first and most important prayer is the Morning Offering. Immediately on arising, we should fall on our knees and make this offering, slowly and deliberately, as already explained before.
Morning and Evening Prayers are most important factors in human life. Far from being a matter of minor importance, they are the most urgent of our daily obligations. If well said, they obtain for us all needful graces and protect us from the many evils that may be awaiting us in the course of the day.
If badly said or omitted, we expose ourselves to grievous calamities. Many fall victims to disease or are killed by accidents or meet with premature deaths because they had not prayed.
There is certainly one peril that we have to face every day of our lives, which comes, as St. Peter and St. Paul warn us, from the fearful malice of the devil, who is ever using his keen angelic intelligence to work our ruin. We are as defenseless as children in his hands. Woe to us if we have not God's help in this daily conflict with our implacable enemy! That infallible help is obtained by Prayer.
Many Catholics seem to have little fear of the devil. They take no precautions against his attacks. He is the greatest evil and the most terrible danger that menaces us during all our life and most especially at the hour of death. For this last moment he reserves his most awful attack.
He hates us with a malignant hate, for we are destined to occupy the glorious throne in Heaven which he has lost. This thought lashes him into fury. He has made a careful study of us and knows our every weakness; he notes our evil inclinations and when we are off our guard, as a result of having omitted our prayers, he redoubles his temptations.
Many fall in this unequal combat, and if death surprises them in this state, they are plunged into Hell for all eternity.
Such is the oft-recurring story of thousands of lost souls. This fact alone should be enough to make us careful in saying our daily prayers well....
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Chapter 8. The Principal Duties of the Day
II. Our Daily Prayers
Our first and most important prayer is the Morning Offering. Immediately on arising, we should fall on our knees and make this offering, slowly and deliberately, as already explained before.
Morning and Evening Prayers are most important factors in human life. Far from being a matter of minor importance, they are the most urgent of our daily obligations. If well said, they obtain for us all needful graces and protect us from the many evils that may be awaiting us in the course of the day.
If badly said or omitted, we expose ourselves to grievous calamities. Many fall victims to disease or are killed by accidents or meet with premature deaths because they had not prayed.
There is certainly one peril that we have to face every day of our lives, which comes, as St. Peter and St. Paul warn us, from the fearful malice of the devil, who is ever using his keen angelic intelligence to work our ruin. We are as defenseless as children in his hands. Woe to us if we have not God's help in this daily conflict with our implacable enemy! That infallible help is obtained by Prayer.
Many Catholics seem to have little fear of the devil. They take no precautions against his attacks. He is the greatest evil and the most terrible danger that menaces us during all our life and most especially at the hour of death. For this last moment he reserves his most awful attack.
He hates us with a malignant hate, for we are destined to occupy the glorious throne in Heaven which he has lost. This thought lashes him into fury. He has made a careful study of us and knows our every weakness; he notes our evil inclinations and when we are off our guard, as a result of having omitted our prayers, he redoubles his temptations.
Many fall in this unequal combat, and if death surprises them in this state, they are plunged into Hell for all eternity.
Such is the oft-recurring story of thousands of lost souls. This fact alone should be enough to make us careful in saying our daily prayers well....
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Tuesday, August 31, 2010
Gospel for Wednesday, 22nd Week in Ordinary Time
From: Luke 4:38-44
The Cure of Peter's Mother-In-Law
[38] And He (Jesus) arose and left the synagogue, and entered Simon's house. Now Simon's mother-in-law was ill with a high fever, and they besought Him for her. [39] And He stood over her and rebuked the fever, and it left her; and immediately she rose and served them.
Other Cures
[40] Now when the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them. [41] And demons also came out of many, crying, "You are the Son of God!" But He rebuked them, and would not allow them to speak, because they knew that He was the Christ.
Jesus Preaches in Other Cities in Judea
[42] And when it was day He departed and went into a lonely place. And the people sought Him and came to Him, and would have kept Him from leaving them; [43] but He said to them, "I must preach the Good News of the Kingdom of God to the other cities also; for I was sent for this purpose." [44] And He was preaching in the synagogues of Judea.
______________________________
Commentary:
38-39. In the public life of Jesus we find many touching episodes (cf. for example Luke 19:1; John 2:1) which show the high regard He had for everyday family life.
Here we can clearly see the effectiveness of prayer on behalf of other people: "No sooner did they pray to the Savior", St. Jerome says, "than He immediately healed the sick; from this we learn that He also listens to the prayers of the faithful for help against sinful passions" ("Expositio In Evangelium Sec. Lucam, in loc.").
St. John Chrysostom refers to this total, instantaneous cure: "Since this was a curable type of illness He displayed His power through the way He brought healing, doing what medicine could not do. Even after being cured of fever, patients need time to recover their former strength, but here the cure was instantaneous" ("Hom. on St. Matthew", 27).
The Fathers saw in this lady's fever a symbol of concupiscence: "Peter's mother-in-law's fever represents our flesh affected by various illnesses and concupiscences; our fever is passion, our fever is lust, our fever is anger--vices which, although they affect the body, perturb the soul, the mind and the feelings" (St. Ambrose, "Expositio Evangelii Sec. Lucam, in loc.").
On the practical consequences of this St. Cyril says: "Let us receive Jesus Christ, because when He visits us and we take Him into our minds and hearts, even our worst passions are extinguished and we are kept safe to serve Him, that is, to do what pleases Him" ("Hom. 28 In Mattheum").
43. Our Lord again stresses one of the reasons why He has come into the world. St. Thomas, when discussing the purpose of the Eucharist, says that Christ "came into the world, first, to make the truth known, as He Himself says: `for this I was born, and for this I have come into the world, to bear witness to the truth' (John 18:37). Hence it was not fitting that He should hide Himself by leading a solitary life, but rather that He should appear openly and preach in public. For this reason He tells those who wanted to detain Him, `I must preach the Good News of the Kingdom of God to the other cities also; for I was sent for this purpose.' Secondly, He came in order to free men from sin; as the Apostle says, `Christ Jesus came into the world to save sinners' (1 Timothy 1:15). This is why Chrysostom says, `Although Christ might, while staying in the same place, have drawn all men to Himself to hear His preaching, He did not do so--in order to give us the example to go out and seek the lost sheep, as the shepherd does, or as the doctor does, who visits the sick person.' Thirdly, He came so that `we might obtain access to God' (Romans 5:2)" ("Summa Theologiae", III, q. 40, a. 1, c.).
___________________________
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 Cure of Peter's Mother-In-Law
[38] And He (Jesus) arose and left the synagogue, and entered Simon's house. Now Simon's mother-in-law was ill with a high fever, and they besought Him for her. [39] And He stood over her and rebuked the fever, and it left her; and immediately she rose and served them.
Other Cures
[40] Now when the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them. [41] And demons also came out of many, crying, "You are the Son of God!" But He rebuked them, and would not allow them to speak, because they knew that He was the Christ.
Jesus Preaches in Other Cities in Judea
[42] And when it was day He departed and went into a lonely place. And the people sought Him and came to Him, and would have kept Him from leaving them; [43] but He said to them, "I must preach the Good News of the Kingdom of God to the other cities also; for I was sent for this purpose." [44] And He was preaching in the synagogues of Judea.
______________________________
Commentary:
38-39. In the public life of Jesus we find many touching episodes (cf. for example Luke 19:1; John 2:1) which show the high regard He had for everyday family life.
Here we can clearly see the effectiveness of prayer on behalf of other people: "No sooner did they pray to the Savior", St. Jerome says, "than He immediately healed the sick; from this we learn that He also listens to the prayers of the faithful for help against sinful passions" ("Expositio In Evangelium Sec. Lucam, in loc.").
St. John Chrysostom refers to this total, instantaneous cure: "Since this was a curable type of illness He displayed His power through the way He brought healing, doing what medicine could not do. Even after being cured of fever, patients need time to recover their former strength, but here the cure was instantaneous" ("Hom. on St. Matthew", 27).
The Fathers saw in this lady's fever a symbol of concupiscence: "Peter's mother-in-law's fever represents our flesh affected by various illnesses and concupiscences; our fever is passion, our fever is lust, our fever is anger--vices which, although they affect the body, perturb the soul, the mind and the feelings" (St. Ambrose, "Expositio Evangelii Sec. Lucam, in loc.").
On the practical consequences of this St. Cyril says: "Let us receive Jesus Christ, because when He visits us and we take Him into our minds and hearts, even our worst passions are extinguished and we are kept safe to serve Him, that is, to do what pleases Him" ("Hom. 28 In Mattheum").
43. Our Lord again stresses one of the reasons why He has come into the world. St. Thomas, when discussing the purpose of the Eucharist, says that Christ "came into the world, first, to make the truth known, as He Himself says: `for this I was born, and for this I have come into the world, to bear witness to the truth' (John 18:37). Hence it was not fitting that He should hide Himself by leading a solitary life, but rather that He should appear openly and preach in public. For this reason He tells those who wanted to detain Him, `I must preach the Good News of the Kingdom of God to the other cities also; for I was sent for this purpose.' Secondly, He came in order to free men from sin; as the Apostle says, `Christ Jesus came into the world to save sinners' (1 Timothy 1:15). This is why Chrysostom says, `Although Christ might, while staying in the same place, have drawn all men to Himself to hear His preaching, He did not do so--in order to give us the example to go out and seek the lost sheep, as the shepherd does, or as the doctor does, who visits the sick person.' Thirdly, He came so that `we might obtain access to God' (Romans 5:2)" ("Summa Theologiae", III, q. 40, a. 1, c.).
___________________________
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.
An Easy Way to Become a Saint - August 31
Continued from yesterday...
Chapter 8. The Principal Duties of the Day
We shall now consider the principal duties of the day, each in particular, and see how we may avoid the many grave faults commonly committed in their performance, and on the contrary, we shall see how we may derive from these same duties the very greatest graces.
These duties are Prayer, Work, Eating, Sleeping and Suffering.
1. Prayer, our first duty
The most important duty in our everyday life is Prayer. On it depends all our happiness. We must, therefore, form clear ideas of how to pray. Those who understand what prayer is find in it pleasure and delight.
Prayer brings us into close, intimate, personal contact with God. When we pray, Almighty God gives us all His attention. He is looking at us, hearing our every word, ready to give us everything that is good for us. He hears our every prayer. If, as sometimes happens, we ask for what is not good for us, God does not give us that.
Our prayer, however, is not lost, for in this case He gives us something else, something better. We rather gain than lose.
God is infinitely good. He loves us with a boundless love. He is our dearest Father and we are His children. Consequently He readily gives us all that can make us happy. Moreover, He has promised in the most explicit way to hear our prayers.
"Ask and you shall receive, seek and you shall find, knock and it shall be opened to you." God never breaks His word. Yet many do not seem to believe Him! When they need something they use every possible means of getting it, except the best means of all, viz., prayer.
Prayer is an intimate and loving talk with God.
We are really and truly in His presence. It is enough to bear this clearly in mind, and then our prayer becomes an intense consolation.
As in the case of other Christian duties, the trouble about prayer is our ignorance. We have not been properly instructed. The great reality of prayer has not been explained to and impressed upon us.
Two things we do in prayer: We offer God our love and adoration, as the Angels do in Heaven, and we ask Him for all we need.
If God seems deaf to our prayers, it is simply because He wishes to prove our faith and confidence in Him. We must pray and pray on. St. Peter tells us that we must take Heaven by violence, for the violent bear it away. The more we pray, the more we receive. By delaying to hear our prayer, God is actually giving us more and better graces.
We have a touching example of this in the case of the poor woman of Canaan who, crying out, said: "Have mercy on me, O Lord, thou son of David: my daughter is grievously troubled by a devil."
Who answered her not a word. And His disciples came and besought Him, saying, "Send her away, for she crieth after us."
And He answering, said, "I was not sent but to the sheep that are lost of the house of Israel."
But she came and adored Him, saying, "Lord, help me."
Who answering, said: "It is not good to take the bread of the children, and to cast it to the dogs."
But she said: "Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters."
Then Jesus, showing all His sweetness and love, answering, said to her, "Oh, woman, great is thy faith, be it done to thee as thou wilt" and her daughter was cured from that hour. (Matt. 15:22-28).
In this touching story, we see the admirable confidence and perseverance of this poor woman, a striking example for us to follow.
We also see how, not only was her daughter cured, but she herself was filled with joy and consolation.
What graces do not those receive who pray in this way, who blindly trust in the goodness of God and who storm His Sacred Heart!...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Chapter 8. The Principal Duties of the Day
We shall now consider the principal duties of the day, each in particular, and see how we may avoid the many grave faults commonly committed in their performance, and on the contrary, we shall see how we may derive from these same duties the very greatest graces.
These duties are Prayer, Work, Eating, Sleeping and Suffering.
1. Prayer, our first duty
The most important duty in our everyday life is Prayer. On it depends all our happiness. We must, therefore, form clear ideas of how to pray. Those who understand what prayer is find in it pleasure and delight.
Prayer brings us into close, intimate, personal contact with God. When we pray, Almighty God gives us all His attention. He is looking at us, hearing our every word, ready to give us everything that is good for us. He hears our every prayer. If, as sometimes happens, we ask for what is not good for us, God does not give us that.
Our prayer, however, is not lost, for in this case He gives us something else, something better. We rather gain than lose.
God is infinitely good. He loves us with a boundless love. He is our dearest Father and we are His children. Consequently He readily gives us all that can make us happy. Moreover, He has promised in the most explicit way to hear our prayers.
"Ask and you shall receive, seek and you shall find, knock and it shall be opened to you." God never breaks His word. Yet many do not seem to believe Him! When they need something they use every possible means of getting it, except the best means of all, viz., prayer.
Prayer is an intimate and loving talk with God.
We are really and truly in His presence. It is enough to bear this clearly in mind, and then our prayer becomes an intense consolation.
As in the case of other Christian duties, the trouble about prayer is our ignorance. We have not been properly instructed. The great reality of prayer has not been explained to and impressed upon us.
Two things we do in prayer: We offer God our love and adoration, as the Angels do in Heaven, and we ask Him for all we need.
If God seems deaf to our prayers, it is simply because He wishes to prove our faith and confidence in Him. We must pray and pray on. St. Peter tells us that we must take Heaven by violence, for the violent bear it away. The more we pray, the more we receive. By delaying to hear our prayer, God is actually giving us more and better graces.
We have a touching example of this in the case of the poor woman of Canaan who, crying out, said: "Have mercy on me, O Lord, thou son of David: my daughter is grievously troubled by a devil."
Who answered her not a word. And His disciples came and besought Him, saying, "Send her away, for she crieth after us."
And He answering, said, "I was not sent but to the sheep that are lost of the house of Israel."
But she came and adored Him, saying, "Lord, help me."
Who answering, said: "It is not good to take the bread of the children, and to cast it to the dogs."
But she said: "Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters."
Then Jesus, showing all His sweetness and love, answering, said to her, "Oh, woman, great is thy faith, be it done to thee as thou wilt" and her daughter was cured from that hour. (Matt. 15:22-28).
In this touching story, we see the admirable confidence and perseverance of this poor woman, a striking example for us to follow.
We also see how, not only was her daughter cured, but she herself was filled with joy and consolation.
What graces do not those receive who pray in this way, who blindly trust in the goodness of God and who storm His Sacred Heart!...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Monday, August 30, 2010
Gospel for Tuesday, 22nd Week in Ordinary Time
From: Luke 4:31-37
Jesus Preaches in Capernaum
[31] And He (Jesus) went down to Capernaum, a city of Galilee. And He was teaching them on the Sabbath; [32]and they were astonished at His teaching, for His word was with authority.
The Cure of the Demoniac
[33] And in the synagogue there was a man who had the spirit of an unclean demon; and he cried out with a loud voice, [34] "Ah! What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know who You are, the Holy One of God." [35] But Jesus rebuked him, saying, "Be silent, and come out of him!" And when the demon had thrown him down in the midst, he came out of him, having done him no harm. [36]And they were all amazed and said to one another, "What is this word? For with authority and power He commands the unclean spirits, and they come out." [37] And reports of Him went out into every place in the surrounding region.
________________
Commentary:
33-37. Jesus now demonstrates by His actions that authority which was evident in His words.
34. The demon tells the truth here when he calls Jesus "the Holy One of God", but Jesus does not accept this testimony from the "father of lies" (John 8:44). This shows that the devil usually says something partially true in order to disguise untruth; by sowing confusion in this way, he can more readily deceive people. By silencing and expelling the demon, Jesus teaches us to be prudent and not let ourselves by deceived by half-truths.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus Preaches in Capernaum
[31] And He (Jesus) went down to Capernaum, a city of Galilee. And He was teaching them on the Sabbath; [32]and they were astonished at His teaching, for His word was with authority.
The Cure of the Demoniac
[33] And in the synagogue there was a man who had the spirit of an unclean demon; and he cried out with a loud voice, [34] "Ah! What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know who You are, the Holy One of God." [35] But Jesus rebuked him, saying, "Be silent, and come out of him!" And when the demon had thrown him down in the midst, he came out of him, having done him no harm. [36]And they were all amazed and said to one another, "What is this word? For with authority and power He commands the unclean spirits, and they come out." [37] And reports of Him went out into every place in the surrounding region.
________________
Commentary:
33-37. Jesus now demonstrates by His actions that authority which was evident in His words.
34. The demon tells the truth here when he calls Jesus "the Holy One of God", but Jesus does not accept this testimony from the "father of lies" (John 8:44). This shows that the devil usually says something partially true in order to disguise untruth; by sowing confusion in this way, he can more readily deceive people. By silencing and expelling the demon, Jesus teaches us to be prudent and not let ourselves by deceived by half-truths.
___________________________
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.
An Easy Way to Become a Saint - August 30
Continued from yesterday...
Chapter 7. We must do everything for the love of God
How to give every action this inestimable value
The first act of every good Christian in the morning is to fall on his knees and make his morning offering. It can be done in this wise: "Sacred Heart of Jesus, through the most pure hands of Mary, I offer Thee all the prayers, works and sufferings, all the actions of this day and of all my life, in union with the Masses being offered all over the world, for the intentions of Thy Sacred Heart and for the Apostleship of Prayer. Every breath I draw, every beating of my heart, every glance of my eyes, every step I take, every single act I do, I wish to be an act of love for You."
This little act takes one minute, but it must be done slowly and with full deliberation. We must mean what we say. It is a short act, but it gives immense value to every action. Our every act, as a consequence, gives glory to God and receives a distinct reward in Heaven.
This offering has still more value if, from time to time during the day, we renew it by saying briefly: "All for You, dear Lord."
Who can be so foolish as to neglect this sacred obligation, yet many make the act in a careless, distracted fashion. Some do not make it at all!
All the saints and holy writers attach the gravest importance to the morning offering.
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Chapter 7. We must do everything for the love of God
How to give every action this inestimable value
The first act of every good Christian in the morning is to fall on his knees and make his morning offering. It can be done in this wise: "Sacred Heart of Jesus, through the most pure hands of Mary, I offer Thee all the prayers, works and sufferings, all the actions of this day and of all my life, in union with the Masses being offered all over the world, for the intentions of Thy Sacred Heart and for the Apostleship of Prayer. Every breath I draw, every beating of my heart, every glance of my eyes, every step I take, every single act I do, I wish to be an act of love for You."
This little act takes one minute, but it must be done slowly and with full deliberation. We must mean what we say. It is a short act, but it gives immense value to every action. Our every act, as a consequence, gives glory to God and receives a distinct reward in Heaven.
This offering has still more value if, from time to time during the day, we renew it by saying briefly: "All for You, dear Lord."
Who can be so foolish as to neglect this sacred obligation, yet many make the act in a careless, distracted fashion. Some do not make it at all!
All the saints and holy writers attach the gravest importance to the morning offering.
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Sunday, August 29, 2010
Gospel for Monday, 22nd Week in Ordinary Time
From: Luke 4:16-30
Jesus Preaches in Nazareth
[16] And He came to Nazareth, where He had been brought up; and He went to the synagogue, as His custom was, on the Sabbath Day. And He stood up to read; [17] and there was given to Him the book of the prophet Isaiah. He opened the book and found the place where it was written, [18] "The Spirit of the Lord is upon Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, [19] to proclaim the acceptable year of the Lord." [20] And He closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on Him. [21] And He began to say to them, "Today this scripture has been fulfilled in your hearing. [22] And all spoke well of Him, and wondered at the gracious words which proceeded out of His mouth; and they said, "Is not this Joseph's son?"
[24] And He said, "Truly, I say to you, no prophet is acceptable in his own country. [25] But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the land; [26] and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow. [27] And there were many lepers in Israel in the time of the prophet Elisha; and none of them was cleansed, but only Naaman the Syrian." [28] When they heard this, all in the synagogue were filled with wrath. [29] And they rose up and put Him out of the city, and led Him to the brow on the hill on which their city was built, that they might throw Him down headlong. [30] But passing through the midst of them He went away.
_________________________
Commentary:
16-30. For the Jews the Sabbath was a day of rest and prayer, as God commanded (Exodus 20:8-11). On that day they would gather together to be instructed in Sacred Scripture. At the beginning of this meeting they all recited the "Shema", a summary of the precepts of the Lord, and the "eighteen blessings". Then a passage was read from the Book of the Law--the Pentateuch--and another from the Prophets. The president invited one of those present who was well versed in the Scriptures to address the gathering. Sometimes someone would volunteer and request the honor of being allowed to give this address--as must have happened on this occasion. Jesus avails Himself of this opportunity to instruct the people (cf. Luke 4:16ff), as will His Apostles later on (cf. Acts 13:5, 14, 42, 44; 14:1; etc.). The Sabbath meeting concluded with the priestly blessing, recited by the president or by a priest if there was one present, to which the people answered "Amen" (cf. Numbers 6:22ff).
18-21. Jesus read the passage from Isaiah 61:1-2 where the prophet announces the coming of the Lord, who will free His people of their afflictions. In Christ this prophecy finds its fulfillment, for He is the Anointed, the Messiah whom God has sent to His people in their tribulation. Jesus has been anointed by the Holy Spirit for the mission the Father has entrusted to Him. "These phrases, according to Luke (verses 18-19), are His first messianic declaration. They are followed by the actions and words known through the Gospel. By these actions and words Christ makes the Father present among men" (John Paul II, "Dives In Misericordia", 3).
The promises proclaimed in verses 18 and 19 are the blessings God will send His people through the Messiah. According to Old Testament tradition and Jesus' own preaching (cf. note on Matthew 5:3), "the poor" refers not so much to a particular social condition as to a very religious attitude of indigence and humility towards God, which is to be found in those who, instead of relying on their possessions and merits, trust in God's goodness and mercy. Thus, preaching good news to the poor means bringing them the "good news" that God has taken pity on them. Similarly, the Redemption, the release, which the text mentions, is to be understood mainly in a spiritual, transcendental sense: Christ has come to free us from the blindness and oppression of sin, which, in the last analysis, is slavery imposed on us by the devil. "Captivity can be felt", St. John Chrysostom teaches in a commentary on Psalm 126, "when it proceeds from physical enemies, but the spiritual captivity referred to here is worse; sin exerts a more severe tyranny, evil takes control and blinds those who lend it obedience; from this spiritual prison Jesus Christ rescued us" ("Catena Aurea"). However, this passage is also in line with Jesus' special concern for those most in need. "Similarly, the Church encompasses with her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer the image of her poor and suffering Founder. She does all in her power to relieve their need and in them she strives to serve Christ" (Vatican II, "Lumen Gentium", 8).
18-19. The words of Isaiah which Christ read out on this occasion describe very graphically the reason why God has sent His Son into the world--to redeem men from sin, to liberate them from slavery to the devil and from eternal death. It is true that in the course of His public ministry Christ, in His mercy, worked many cures, cast out devils, etc. But He did not cure all the sick people in the world, nor did He eliminate all forms of distress in this life, because pain, which entered the world through sin, has a permanent redemptive value when associated with the sufferings of Christ. Therefore, Christ worked miracles not so much to release the people concerned from suffering, as to demonstrate that He had a God-given mission to bring everyone to eternal salvation.
The Church carries on this mission of Christ: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age" (Matthew 28:19-20). These simple and sublime words, which conclude the Gospel of St. Matthew, point out "the obligation to preach the truths of faith, the need for sacramental life, the promise of Christ's continual assistance to His Church. You cannot be faithful to our Lord if you neglect these supernatural demands--to receive instruction in Christian faith and morality and to frequent the Sacraments. It is with this mandate that Christ founded His Church [...]. And the Church can bring salvation to souls only if she remains faithful to Christ in her constitution and teaching, both dogmatic and moral.
"Let us reject, therefore, the suggestion that the Church, ignoring the Sermon on the Mount, seeks a purely human happiness on earth, since we know that her only task is to bring men to eternal glory in Heaven. Let us reject any purely naturalistic view that fails to value the supernatural role of divine grace. Let us reject materialistic opinions that exclude spiritual values from human life. Let us equally reject any secularizing theory which attempts to equate the aims of the Church with those of earthly states, distorting its essence, institutions and activities into something similar to those of temporal society" ([St] J. Escriva, "In Love with the Church", 23 and 31).
18. The Fathers of the Church see in this verse a reference to the three persons of the Holy Trinity: the Spirit (the Holy Spirit) of the Lord (the Father) is upon Me (the Son); cf. Origen, "Homily 32". The Holy Spirit dwelt in Christ's soul from the very moment of the Incarnation and descended visibly upon Him in the form of a dove when He was baptized by John (cf. Luke 3:21-22).
"Because He has anointed Me": this is a reference to the anointing Jesus received at the moment of His Incarnation, principally through the grace of the hypostatic union. "This anointing of Jesus Christ was not an anointing of the body as in the case of the ancient kings, priests and prophets; rather it was entirely spiritual and divine, because the fullness of the Godhead dwells in Him substantially" ("St. Pius X Catechism", 77). From this hypostatic union the fullness of all graces derives. To show this, Jesus Christ is said to have been anointed by the Holy Spirit Himself--not just to have received the graces and gifts of the Spirit, like the saints.
19. "The acceptable year": this is a reference to the jubilee year of the Jews, which the Law of God (Leviticus 25:8) lays down as occurring every fifty years, symbolizing the era of redemption and liberation which the Messiah would usher in. The era inaugurated by Christ, the era of the New Law extending to the end of the world, is "the acceptable year", the time of mercy and redemption, which will be obtained definitively in Heaven.
The Catholic Church's custom of the "Holy Year" is also designed to proclaim and remind people of the redemption brought by Christ, and of the full form it will take in the future life.
20-22. Christ's words in verse 21 show us the authenticity with which He preached and explained the Scriptures: "Today this scripture has been fulfilled in your hearing." Jesus teaches that this prophecy, like the other main prophecies in the Old Testament, refers to Him and finds its fulfillment in Him (cf. Luke 24:44ff). Thus, the Old Testament can be rightly understood only in the light of the New - as the risen Christ showed the Apostles when He opened their minds to understand the Scriptures (cf. Luke 24:45), an understanding which the Holy Spirit perfected on the day of Pentecost (cf. Acts 2:4).
22-29. At first the people of Nazareth listened readily to the wisdom of Jesus' words. But they were very superficial; in their narrow-minded pride they felt hurt that Jesus, their fellow-townsman, had not worked in Nazareth the wonders He had worked elsewhere. They presume they have a special entitlement and they insolently demand that He perform miracles to satisfy their vanity, not to change their hearts. In view of their attitude, Jesus performs no miracle (His normal response to lack of faith: cf., for example, His meeting with Herod in Luke 23:7-11); He actually reproaches them, using two examples taken from the Old Testament (cf. 1 Kings 17:9 and 2 Kings 5:14), which show that one needs to be well-disposed if miracles are to lead to faith. His attitude so wounds their pride that they are ready to kill Him. This whole episode is a good lesson about understanding Jesus. We can understand Him only if we are humble and are genuinely resolved to make ourselves available to Him.
30. Jesus does not take flight but withdraws majestically, leaving the crowd paralyzed. As on other occasions men do Him no harm; it was by God's decree that He died on a cross (cf. John 18:32) when His hour had come.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus Preaches in Nazareth
[16] And He came to Nazareth, where He had been brought up; and He went to the synagogue, as His custom was, on the Sabbath Day. And He stood up to read; [17] and there was given to Him the book of the prophet Isaiah. He opened the book and found the place where it was written, [18] "The Spirit of the Lord is upon Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, [19] to proclaim the acceptable year of the Lord." [20] And He closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on Him. [21] And He began to say to them, "Today this scripture has been fulfilled in your hearing. [22] And all spoke well of Him, and wondered at the gracious words which proceeded out of His mouth; and they said, "Is not this Joseph's son?"
[24] And He said, "Truly, I say to you, no prophet is acceptable in his own country. [25] But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the land; [26] and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow. [27] And there were many lepers in Israel in the time of the prophet Elisha; and none of them was cleansed, but only Naaman the Syrian." [28] When they heard this, all in the synagogue were filled with wrath. [29] And they rose up and put Him out of the city, and led Him to the brow on the hill on which their city was built, that they might throw Him down headlong. [30] But passing through the midst of them He went away.
_________________________
Commentary:
16-30. For the Jews the Sabbath was a day of rest and prayer, as God commanded (Exodus 20:8-11). On that day they would gather together to be instructed in Sacred Scripture. At the beginning of this meeting they all recited the "Shema", a summary of the precepts of the Lord, and the "eighteen blessings". Then a passage was read from the Book of the Law--the Pentateuch--and another from the Prophets. The president invited one of those present who was well versed in the Scriptures to address the gathering. Sometimes someone would volunteer and request the honor of being allowed to give this address--as must have happened on this occasion. Jesus avails Himself of this opportunity to instruct the people (cf. Luke 4:16ff), as will His Apostles later on (cf. Acts 13:5, 14, 42, 44; 14:1; etc.). The Sabbath meeting concluded with the priestly blessing, recited by the president or by a priest if there was one present, to which the people answered "Amen" (cf. Numbers 6:22ff).
18-21. Jesus read the passage from Isaiah 61:1-2 where the prophet announces the coming of the Lord, who will free His people of their afflictions. In Christ this prophecy finds its fulfillment, for He is the Anointed, the Messiah whom God has sent to His people in their tribulation. Jesus has been anointed by the Holy Spirit for the mission the Father has entrusted to Him. "These phrases, according to Luke (verses 18-19), are His first messianic declaration. They are followed by the actions and words known through the Gospel. By these actions and words Christ makes the Father present among men" (John Paul II, "Dives In Misericordia", 3).
The promises proclaimed in verses 18 and 19 are the blessings God will send His people through the Messiah. According to Old Testament tradition and Jesus' own preaching (cf. note on Matthew 5:3), "the poor" refers not so much to a particular social condition as to a very religious attitude of indigence and humility towards God, which is to be found in those who, instead of relying on their possessions and merits, trust in God's goodness and mercy. Thus, preaching good news to the poor means bringing them the "good news" that God has taken pity on them. Similarly, the Redemption, the release, which the text mentions, is to be understood mainly in a spiritual, transcendental sense: Christ has come to free us from the blindness and oppression of sin, which, in the last analysis, is slavery imposed on us by the devil. "Captivity can be felt", St. John Chrysostom teaches in a commentary on Psalm 126, "when it proceeds from physical enemies, but the spiritual captivity referred to here is worse; sin exerts a more severe tyranny, evil takes control and blinds those who lend it obedience; from this spiritual prison Jesus Christ rescued us" ("Catena Aurea"). However, this passage is also in line with Jesus' special concern for those most in need. "Similarly, the Church encompasses with her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer the image of her poor and suffering Founder. She does all in her power to relieve their need and in them she strives to serve Christ" (Vatican II, "Lumen Gentium", 8).
18-19. The words of Isaiah which Christ read out on this occasion describe very graphically the reason why God has sent His Son into the world--to redeem men from sin, to liberate them from slavery to the devil and from eternal death. It is true that in the course of His public ministry Christ, in His mercy, worked many cures, cast out devils, etc. But He did not cure all the sick people in the world, nor did He eliminate all forms of distress in this life, because pain, which entered the world through sin, has a permanent redemptive value when associated with the sufferings of Christ. Therefore, Christ worked miracles not so much to release the people concerned from suffering, as to demonstrate that He had a God-given mission to bring everyone to eternal salvation.
The Church carries on this mission of Christ: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age" (Matthew 28:19-20). These simple and sublime words, which conclude the Gospel of St. Matthew, point out "the obligation to preach the truths of faith, the need for sacramental life, the promise of Christ's continual assistance to His Church. You cannot be faithful to our Lord if you neglect these supernatural demands--to receive instruction in Christian faith and morality and to frequent the Sacraments. It is with this mandate that Christ founded His Church [...]. And the Church can bring salvation to souls only if she remains faithful to Christ in her constitution and teaching, both dogmatic and moral.
"Let us reject, therefore, the suggestion that the Church, ignoring the Sermon on the Mount, seeks a purely human happiness on earth, since we know that her only task is to bring men to eternal glory in Heaven. Let us reject any purely naturalistic view that fails to value the supernatural role of divine grace. Let us reject materialistic opinions that exclude spiritual values from human life. Let us equally reject any secularizing theory which attempts to equate the aims of the Church with those of earthly states, distorting its essence, institutions and activities into something similar to those of temporal society" ([St] J. Escriva, "In Love with the Church", 23 and 31).
18. The Fathers of the Church see in this verse a reference to the three persons of the Holy Trinity: the Spirit (the Holy Spirit) of the Lord (the Father) is upon Me (the Son); cf. Origen, "Homily 32". The Holy Spirit dwelt in Christ's soul from the very moment of the Incarnation and descended visibly upon Him in the form of a dove when He was baptized by John (cf. Luke 3:21-22).
"Because He has anointed Me": this is a reference to the anointing Jesus received at the moment of His Incarnation, principally through the grace of the hypostatic union. "This anointing of Jesus Christ was not an anointing of the body as in the case of the ancient kings, priests and prophets; rather it was entirely spiritual and divine, because the fullness of the Godhead dwells in Him substantially" ("St. Pius X Catechism", 77). From this hypostatic union the fullness of all graces derives. To show this, Jesus Christ is said to have been anointed by the Holy Spirit Himself--not just to have received the graces and gifts of the Spirit, like the saints.
19. "The acceptable year": this is a reference to the jubilee year of the Jews, which the Law of God (Leviticus 25:8) lays down as occurring every fifty years, symbolizing the era of redemption and liberation which the Messiah would usher in. The era inaugurated by Christ, the era of the New Law extending to the end of the world, is "the acceptable year", the time of mercy and redemption, which will be obtained definitively in Heaven.
The Catholic Church's custom of the "Holy Year" is also designed to proclaim and remind people of the redemption brought by Christ, and of the full form it will take in the future life.
20-22. Christ's words in verse 21 show us the authenticity with which He preached and explained the Scriptures: "Today this scripture has been fulfilled in your hearing." Jesus teaches that this prophecy, like the other main prophecies in the Old Testament, refers to Him and finds its fulfillment in Him (cf. Luke 24:44ff). Thus, the Old Testament can be rightly understood only in the light of the New - as the risen Christ showed the Apostles when He opened their minds to understand the Scriptures (cf. Luke 24:45), an understanding which the Holy Spirit perfected on the day of Pentecost (cf. Acts 2:4).
22-29. At first the people of Nazareth listened readily to the wisdom of Jesus' words. But they were very superficial; in their narrow-minded pride they felt hurt that Jesus, their fellow-townsman, had not worked in Nazareth the wonders He had worked elsewhere. They presume they have a special entitlement and they insolently demand that He perform miracles to satisfy their vanity, not to change their hearts. In view of their attitude, Jesus performs no miracle (His normal response to lack of faith: cf., for example, His meeting with Herod in Luke 23:7-11); He actually reproaches them, using two examples taken from the Old Testament (cf. 1 Kings 17:9 and 2 Kings 5:14), which show that one needs to be well-disposed if miracles are to lead to faith. His attitude so wounds their pride that they are ready to kill Him. This whole episode is a good lesson about understanding Jesus. We can understand Him only if we are humble and are genuinely resolved to make ourselves available to Him.
30. Jesus does not take flight but withdraws majestically, leaving the crowd paralyzed. As on other occasions men do Him no harm; it was by God's decree that He died on a cross (cf. John 18:32) when His hour had come.
___________________________
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.
An Easy Way to Become a Saint - August 29
Continued from yesterday...
Chapter 7. We must do everything for the love of God
St. Paul is the great master of the spiritual life. No one can teach us better than he how to become a saint. Here are his very words:
Take these words, dear Reader, as directed to yourself by the Apostle, and you have at once another great secret of sanctity.
To do this, it is not necessary to add one iota to your prayers or devotions, you have merely to form the intention of offering your every action for the love of God.
This makes your every work meritorious. All your acts give pleasure and glory to God. It does not matter whether you succeed or fail in your enterprises; your acts have the same merit.
Thus, the countless acts of every day are pleasing God and earning for us rewards for all Eternity.
On the other hand, if we neglect to follow this rule of the Apostle, all our acts are worthless. We deprive ourselves of wonderful rewards, and we rob God of His glory and pleasure.
Think for a moment on the long lives of 50, 60, 70 years, every day of which is full of energy and activities - but all lost if we do not offer them to God!
Do not think, dear Reader, that what St. Paul recommends is impracticable or impossible, a thing that only saints can do. There is no difficulty whatever in offering our acts to God, and there is nothing more consoling, nothing more meritorious...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
Chapter 7. We must do everything for the love of God
St. Paul is the great master of the spiritual life. No one can teach us better than he how to become a saint. Here are his very words:
"Whatever you do in word or work, do all in the Name of Our Lord Jesus Christ."Lest we may think that the Apostle is speaking only of offering our spiritual acts to God, he goes into particulars and says:
"Whether you eat or whether you drink, or whatever else you do, do all for Our Lord Jesus Christ."There are no acts more material, more necessary, than eating and drinking. Therefore, St. Paul mentions these to show us that we must do everything for the love of God.
Take these words, dear Reader, as directed to yourself by the Apostle, and you have at once another great secret of sanctity.
To do this, it is not necessary to add one iota to your prayers or devotions, you have merely to form the intention of offering your every action for the love of God.
This makes your every work meritorious. All your acts give pleasure and glory to God. It does not matter whether you succeed or fail in your enterprises; your acts have the same merit.
Thus, the countless acts of every day are pleasing God and earning for us rewards for all Eternity.
On the other hand, if we neglect to follow this rule of the Apostle, all our acts are worthless. We deprive ourselves of wonderful rewards, and we rob God of His glory and pleasure.
Think for a moment on the long lives of 50, 60, 70 years, every day of which is full of energy and activities - but all lost if we do not offer them to God!
Do not think, dear Reader, that what St. Paul recommends is impracticable or impossible, a thing that only saints can do. There is no difficulty whatever in offering our acts to God, and there is nothing more consoling, nothing more meritorious...
[Continued tomorrow]
_________________________
From An Easy Way to Become a Saint
by E. D. M. (1949)
The Catholic Printing Press
Lisbon, Portugal
With Ecclesiastical Approbation
13th June 1949
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