From: Luke 17:11-19
The Ten Lepers
[11] On the way to Jerusalem He (Jesus) was passing along between Samaria and Galilee. [12] And as He entered the village, He was met by ten lepers, who stood at a distance [13] and lifted up their voices and said, "Jesus, Master, have mercy on us." [14] When He saw them He said to them, "Go and show yourselves to the priests." And as they went they were cleansed. [15] Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; [16] and he fell on his face at Jesus' feet, giving Him thanks. Now he was a Samaritan. [17] Then said Jesus, "Were not ten cleansed? Where are the nine? [18] Was no one found to return and give praise to God except this foreigner?" [19] And He said to him, "Rise and go your way; your faith has made you well."
_______________
Commentary:
11-19. The setting of this episode explains how a Samaritan could be in the company of Jews. There was no love lost between Jews and Samaritans (cf. John 4:9), but shared pain, in the case of these lepers, overcame racial antipathy.
The Law of Moses laid down, to prevent the spread of the disease, that lepers should live away from other people and should let it be known that they were suffering from this disease (cf. Leviticus 13:45-46). This explains why they did not come right up to Jesus and His group, but instead begged His help by shouting from a distance.
Before curing them our Lord orders them to go to the priests to have their cure certified (cf. Leviticus 14:2ff), and to perform the rites laid down. The lepers' obedience is a sign of faith in Jesus' words. And, in fact, soon after setting out they are cleansed.
However, only one of them, the Samaritan, who returns praising God and showing his gratitude for the miracle, is given a much greater gift than the cure of leprosy. Jesus says as much: "Your faith has made you well" (verse 19) and praises the man's gratefulness. The Gospel records this event to teach us the value of gratefulness: "Get used to lifting your heart to God, in acts of thanksgiving, many times a day.
Because He gives you this and that. Because you have been despised. Because you haven't what you need or because you have.
"Because He made His Mother so beautiful, His Mother who is also your Mother. Because He created the sun and the moon and this animal and that plant. Because He made that man eloquent and you He left tongue-tied....
"Thank Him for everything, because everything is good" ([St] J. Escriva, "The Way", 268).
___________
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.
Saturday, October 09, 2010
An Easy Way to Become a Saint - October 9
Continued from yesterday...
...Confession
How can we have this real sorrow for sin?
By clearly understanding the horrible malice of sin.
Sin is a deliberate offense against God. No man will do wrong if he sees a policeman looking at him. But we know clearly that God is looking at us, and still we deliberately offend Him; we offend Him to His very face.
The fire of Purgatory is the same terrible fire as the fire of Hell. We may be kept in this awful fire for many years for a deliberate venial sin. God could never punish us too severely. He does not send us to Purgatory because He is angry with us, but because the malice of a deliberate venial sin is simply awful - mortal sin much more so.
The saints say there is nothing so terrible on this earth as a deliberate sin. Were we to see a dead body in horrible corruption, it would be nothing in comparison with even a venial sin.
Were a soul to enter Heaven with one venial sin, it would willingly give up Heaven's happiness and plunge itself into the awful fires of Purgatory to wash out that filthy stain.
St. Paul says that by our sins we crucify again and make a mockery of God.
By absolution we are pardoned, delivered from all the filth and corruption of sin.
Therefore, we must make sure to be really sorry for our sins, for not even the Precious Blood of Jesus applied to our souls will purify us unless we are sorry and firmly resolved to sin no more....
[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
...Confession
How can we have this real sorrow for sin?
By clearly understanding the horrible malice of sin.
Sin is a deliberate offense against God. No man will do wrong if he sees a policeman looking at him. But we know clearly that God is looking at us, and still we deliberately offend Him; we offend Him to His very face.
The fire of Purgatory is the same terrible fire as the fire of Hell. We may be kept in this awful fire for many years for a deliberate venial sin. God could never punish us too severely. He does not send us to Purgatory because He is angry with us, but because the malice of a deliberate venial sin is simply awful - mortal sin much more so.
The saints say there is nothing so terrible on this earth as a deliberate sin. Were we to see a dead body in horrible corruption, it would be nothing in comparison with even a venial sin.
Were a soul to enter Heaven with one venial sin, it would willingly give up Heaven's happiness and plunge itself into the awful fires of Purgatory to wash out that filthy stain.
St. Paul says that by our sins we crucify again and make a mockery of God.
By absolution we are pardoned, delivered from all the filth and corruption of sin.
Therefore, we must make sure to be really sorry for our sins, for not even the Precious Blood of Jesus applied to our souls will purify us unless we are sorry and firmly resolved to sin no more....
[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, October 08, 2010
An Easy Way to Become a Saint - October 8
Continued from yesterday...
...Confession
What must we do to get all these graces?
Confession is very easy, but it is, as we saw, very holy, very wonderful, a Divine Sacrament. Therefore, we must make a short but feroent preparation. The reason why so many confessions do so little good is that Catholics do not make this fervent preparation.
To go to Confession without a serious preparation is to tempt God and profane this most holy Sacrament. Confession is easy, but we must treat it with respect. God tells us that He does not cast His pearls before swine. These words are very strong, but very true.
We must pray fervently, by saying, for instance, the first three Sorrowful Mysteries of the Rosary, or we may say the prayers we find in our prayerbook.
Then we make a careful examination of conscience, that we may see and be able to confess our faults clearly and briefly.
The most important part of our preparation is to excite ourselves to sorrow, real sorrow, for our sins and make a firm resolution to avoid all mortal sins, and as far as we can, venial sins, especially any notable venial sin.
If we are not sincerely sorry for our sins, and if we are not firmly resolved to avoid sins, we are insulting God when we go to Confession....
[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
...Confession
What must we do to get all these graces?
Confession is very easy, but it is, as we saw, very holy, very wonderful, a Divine Sacrament. Therefore, we must make a short but feroent preparation. The reason why so many confessions do so little good is that Catholics do not make this fervent preparation.
To go to Confession without a serious preparation is to tempt God and profane this most holy Sacrament. Confession is easy, but we must treat it with respect. God tells us that He does not cast His pearls before swine. These words are very strong, but very true.
We must pray fervently, by saying, for instance, the first three Sorrowful Mysteries of the Rosary, or we may say the prayers we find in our prayerbook.
Then we make a careful examination of conscience, that we may see and be able to confess our faults clearly and briefly.
The most important part of our preparation is to excite ourselves to sorrow, real sorrow, for our sins and make a firm resolution to avoid all mortal sins, and as far as we can, venial sins, especially any notable venial sin.
If we are not sincerely sorry for our sins, and if we are not firmly resolved to avoid sins, we are insulting God when we go to Confession....
[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, October 07, 2010
Gospel for Friday, 27th Week in Ordinary Time
From: Luke 11:15-26
The Kingdom of God and the Kingdom of Satan
(Now Jesus was casting out a demon that was dumb; when the demon had gone out, the man spoke, and the people marvelled.) [15] But some of them said, "He casts out demons by Beelzebul, the prince of demons"; [16] while others, to test Him, sought from Him a sign from Heaven. [17] But He, knowing their thoughts, said to them, "Every kingdom divided against itself is laid waste, and house falls upon house. [18] And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. [19] And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your judges. [20] But if it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you. [21] When a strong man, fully armed, guards his own palace, his goods are in peace; [22] but when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil. [23] He who is not with Me is against Me, and He who does not gather with Me scatters."
[24] "When an unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, `I will return to my house from which I came.' [25] And when he comes he finds it swept and put in order. [26] Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first."
_________________________
Commentary:
14-23. Jesus' enemies remain obstinate despite the evidence of the miracle. Since they cannot deny that He has done something quite extraordinary, they attribute it to the power of the devil, rather than admit that Jesus is the Messiah. Our Lord answers them with a clinching argument: the fact that He expels demons is proof that He has brought the Kingdom of God. The Second Vatican Council reminds us of this truth: The Lord Jesus inaugurated His Church by preaching the Good News, that is, the coming of the Kingdom of God, promised over the ages in the Scriptures [...]. The miracles of Jesus also demonstrate that the Kingdom has already come on earth: "If it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you (Luke 11:20); cf. Matthew 12:28). But principally the Kingdom is revealed in the person of Christ Himself, Son of God and Son of Man, who came `to serve and to give His life as a ransom for many' (Mark 10:45)" (Vatican II, "Lumen Gentium", 5).
The strong man well armed is the devil, who has enslaved man; but Jesus Christ, one stronger than he, has come and conquered him and is despoiling him. St. Paul will say that Christ "disarmed the principalities and powers and made a public example of them, triumphing over them" (Colossians 2:15).
After the victory of Christ the "stronger one", the words of verse 23 are addressed to mankind at large; even if people do not want to recognize it, Jesus Christ has conquered and from now on no one can adopt an attitude of neutrality towards Him: he who is not with Him is against Him.
18. Christ's argument is very clear. One of the worst evils that can overtake the Church is disunity among Christians, disunity among believers. We must make Jesus' prayer our own: "That they may be one; even as Thou, Father, art in Me, and I in Thee, that they may also be one in us, so that the world may believe that Thou hast sent Me" (John 17:21).
24-26. Our Lord shows us that the devil is relentless in his struggle against man; despite man rejecting him with the help of grace, he still lays his traps, still tries to overpower him. Knowing all this, St. Peter advises us to be sober and vigilant, because "your adversary the devil prowls around like a roaring lion, seeking some one to devour. Resist him, firm in your faith" (1 Peter 5:8-9).
Jesus also forewarns us about the danger of being once more defeated by Satan--which would leave us worse off than were before. The Latin proverb puts it very well: "corruptio optimi, pessima" (the corruption of the best is the worst.) And St. Peter, in his inspired text, inveighs against corrupt Christians, whom he compares in a graphic and frightening way to "the dog turning back to his own vomit and the sow being washed and then wallowing in the mire" (cf. 2 Peter 2:22).
___________________________
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 Kingdom of God and the Kingdom of Satan
(Now Jesus was casting out a demon that was dumb; when the demon had gone out, the man spoke, and the people marvelled.) [15] But some of them said, "He casts out demons by Beelzebul, the prince of demons"; [16] while others, to test Him, sought from Him a sign from Heaven. [17] But He, knowing their thoughts, said to them, "Every kingdom divided against itself is laid waste, and house falls upon house. [18] And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. [19] And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your judges. [20] But if it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you. [21] When a strong man, fully armed, guards his own palace, his goods are in peace; [22] but when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil. [23] He who is not with Me is against Me, and He who does not gather with Me scatters."
[24] "When an unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, `I will return to my house from which I came.' [25] And when he comes he finds it swept and put in order. [26] Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first."
_________________________
Commentary:
14-23. Jesus' enemies remain obstinate despite the evidence of the miracle. Since they cannot deny that He has done something quite extraordinary, they attribute it to the power of the devil, rather than admit that Jesus is the Messiah. Our Lord answers them with a clinching argument: the fact that He expels demons is proof that He has brought the Kingdom of God. The Second Vatican Council reminds us of this truth: The Lord Jesus inaugurated His Church by preaching the Good News, that is, the coming of the Kingdom of God, promised over the ages in the Scriptures [...]. The miracles of Jesus also demonstrate that the Kingdom has already come on earth: "If it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you (Luke 11:20); cf. Matthew 12:28). But principally the Kingdom is revealed in the person of Christ Himself, Son of God and Son of Man, who came `to serve and to give His life as a ransom for many' (Mark 10:45)" (Vatican II, "Lumen Gentium", 5).
The strong man well armed is the devil, who has enslaved man; but Jesus Christ, one stronger than he, has come and conquered him and is despoiling him. St. Paul will say that Christ "disarmed the principalities and powers and made a public example of them, triumphing over them" (Colossians 2:15).
After the victory of Christ the "stronger one", the words of verse 23 are addressed to mankind at large; even if people do not want to recognize it, Jesus Christ has conquered and from now on no one can adopt an attitude of neutrality towards Him: he who is not with Him is against Him.
18. Christ's argument is very clear. One of the worst evils that can overtake the Church is disunity among Christians, disunity among believers. We must make Jesus' prayer our own: "That they may be one; even as Thou, Father, art in Me, and I in Thee, that they may also be one in us, so that the world may believe that Thou hast sent Me" (John 17:21).
24-26. Our Lord shows us that the devil is relentless in his struggle against man; despite man rejecting him with the help of grace, he still lays his traps, still tries to overpower him. Knowing all this, St. Peter advises us to be sober and vigilant, because "your adversary the devil prowls around like a roaring lion, seeking some one to devour. Resist him, firm in your faith" (1 Peter 5:8-9).
Jesus also forewarns us about the danger of being once more defeated by Satan--which would leave us worse off than were before. The Latin proverb puts it very well: "corruptio optimi, pessima" (the corruption of the best is the worst.) And St. Peter, in his inspired text, inveighs against corrupt Christians, whom he compares in a graphic and frightening way to "the dog turning back to his own vomit and the sow being washed and then wallowing in the mire" (cf. 2 Peter 2:22).
___________________________
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 - October 7
Continued from yesterday...
...Confession
The graces of Confession
...We are weak. It gives us a new strength and life, so that a person who falls constantly into great sins and cannot avoid them, will be certainly able to avoid them if he goes to Confession frequently.
Priests are seeing this every day.
All men long for a good friend, whose friendship and love they enjoy, to whom they can go in their troubles and difficulties and ask for advice. A good friend is one of the greatest blessings God can give us.
Confession gives us this friend, for in Confession we meet a man who is there expressly to help and console us. He has been prepared especially for this work by long years of training. He is kind and helpful.
We may open our hearts to him, sure that he will understand us and sure that he is competent to give us the best possible advice.
We are equally certain that he will keep absolutely secret all that we say to him. A priest never breaks faith with his penitents...
[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
...Confession
The graces of Confession
...We are weak. It gives us a new strength and life, so that a person who falls constantly into great sins and cannot avoid them, will be certainly able to avoid them if he goes to Confession frequently.
Priests are seeing this every day.
All men long for a good friend, whose friendship and love they enjoy, to whom they can go in their troubles and difficulties and ask for advice. A good friend is one of the greatest blessings God can give us.
Confession gives us this friend, for in Confession we meet a man who is there expressly to help and console us. He has been prepared especially for this work by long years of training. He is kind and helpful.
We may open our hearts to him, sure that he will understand us and sure that he is competent to give us the best possible advice.
We are equally certain that he will keep absolutely secret all that we say to him. A priest never breaks faith with his penitents...
[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
Obamacare firesale: Three Catholic Hospitals for sale in Pennsylvania
It looks like it’s not just insurers that suddenly want to get out of the health care business. Three Catholic hospitals in Pennsylvania are now on the market, and the hospital management is telling the local media that Obamacare is a major reason why the facilities are being unloaded:Continued here
"You think health care is expensive now? Wait until it's free." PJ O'Rourke
Wednesday, October 06, 2010
Gospel for Oct 7, Memorial: Our Lady of the Rosary
Thursday, 27th Week in Ordinary Time
From: Luke 11:5-13
Effective Prayer
[5] And He (Jesus) said to them (the disciples), "Which of you who has a friend will go to him at midnight and say to him, 'Friend, lend me three loaves; [6] for a friend of mine has arrived on a journey, and I have nothing to set before him'; [7] and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything'? [8] I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs. [9] And I tell you, Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. [10] For every one who asks receives, and he who seeks find, and to him who knocks it will be opened. [11] What father among you, if his son asks for a fish, will instead of a fish give him a serpent; [12] or if he asks for an egg, will give him a scorpion? [13] If you then, who are evil, know how to give good gifts to your children, how much more will the Heavenly Father give the Holy Spirit to those who ask Him!"
_________________________
Commentary:
5-10. One of the essential features of prayer is trusting perseverance. By this simple example and others like it (cf. Luke 18:1-7) our Lord encourages us not to desist in asking God to hear us. "Persevere in prayer. Persevere even when your efforts seem barren. Prayer is always fruitful" ([St] J. Escriva, "The Way", 101).
9-10. Do you see the effectiveness of prayer when it is done properly? Are you not convinced like me that, if we do not obtain what we ask God for, it is because we are not praying with faith, with a heart pure enough, with enough confidence, or that we are not persevering in prayer the way we should? God has never refused nor will ever refuse anything to those who ask for His graces in the way they should. Prayer is the great recourse available to us to get out of sin, to persevere in grace, to move God's heart and to draw upon us all kinds of blessing from Heaven, whether for the soul or to meet our temporal needs" (St. John Mary Vianney, "Selected Sermons", Fifth Sunday after Easter).
11-13. Our Lord uses the example of human parenthood as a comparison to stress again the wonderful fact that God is our Father, for God's fatherhood is the source of parenthood in Heaven and on earth (cf. Ephesians 3:15). "The God of our faith is not a distant Being who contemplates indifferently the fate of men--their desires, their struggles, their sufferings. He is a Father who loves His children so much that He sends the Word, the Second Person of the Most Blessed Trinity, so that by taking on the nature of man He may die to redeem us. He is the loving Father who now leads us gently to Himself, through the action of the Holy Spirit who dwells in our hearts" ([St] J. Escriva, "Christ Is Passing By", p. 84).
13. The Holy Spirit is God's best gift to us, the great promise Christ gives His disciples (cf. John 5:26), the divine fire which descends on the Apostles at Pentecost, filling them with fortitude and freedom to proclaim Christ's message (Acts 2). "The profound reality which we see in the texts of Holy Scripture is not a remembrance from the past, from some golden age of the Church which has since been buried in history. Despite the weaknesses and the sins of every one of us, it is the reality of today's Church and the Church in all times. 'I will pray to the Father,' our Lord told His disciples, 'and He will give you another Counsellor to be with you for ever.' Jesus has kept His promise. He has risen from the dead and, in union with the eternal Father, He sends us the Holy Spirit to sanctify us and to give us life" ([St] J. Escriva, "Christ Is Passing By", 12).
___________________________
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 11:5-13
Effective Prayer
[5] And He (Jesus) said to them (the disciples), "Which of you who has a friend will go to him at midnight and say to him, 'Friend, lend me three loaves; [6] for a friend of mine has arrived on a journey, and I have nothing to set before him'; [7] and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything'? [8] I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs. [9] And I tell you, Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. [10] For every one who asks receives, and he who seeks find, and to him who knocks it will be opened. [11] What father among you, if his son asks for a fish, will instead of a fish give him a serpent; [12] or if he asks for an egg, will give him a scorpion? [13] If you then, who are evil, know how to give good gifts to your children, how much more will the Heavenly Father give the Holy Spirit to those who ask Him!"
_________________________
Commentary:
5-10. One of the essential features of prayer is trusting perseverance. By this simple example and others like it (cf. Luke 18:1-7) our Lord encourages us not to desist in asking God to hear us. "Persevere in prayer. Persevere even when your efforts seem barren. Prayer is always fruitful" ([St] J. Escriva, "The Way", 101).
9-10. Do you see the effectiveness of prayer when it is done properly? Are you not convinced like me that, if we do not obtain what we ask God for, it is because we are not praying with faith, with a heart pure enough, with enough confidence, or that we are not persevering in prayer the way we should? God has never refused nor will ever refuse anything to those who ask for His graces in the way they should. Prayer is the great recourse available to us to get out of sin, to persevere in grace, to move God's heart and to draw upon us all kinds of blessing from Heaven, whether for the soul or to meet our temporal needs" (St. John Mary Vianney, "Selected Sermons", Fifth Sunday after Easter).
11-13. Our Lord uses the example of human parenthood as a comparison to stress again the wonderful fact that God is our Father, for God's fatherhood is the source of parenthood in Heaven and on earth (cf. Ephesians 3:15). "The God of our faith is not a distant Being who contemplates indifferently the fate of men--their desires, their struggles, their sufferings. He is a Father who loves His children so much that He sends the Word, the Second Person of the Most Blessed Trinity, so that by taking on the nature of man He may die to redeem us. He is the loving Father who now leads us gently to Himself, through the action of the Holy Spirit who dwells in our hearts" ([St] J. Escriva, "Christ Is Passing By", p. 84).
13. The Holy Spirit is God's best gift to us, the great promise Christ gives His disciples (cf. John 5:26), the divine fire which descends on the Apostles at Pentecost, filling them with fortitude and freedom to proclaim Christ's message (Acts 2). "The profound reality which we see in the texts of Holy Scripture is not a remembrance from the past, from some golden age of the Church which has since been buried in history. Despite the weaknesses and the sins of every one of us, it is the reality of today's Church and the Church in all times. 'I will pray to the Father,' our Lord told His disciples, 'and He will give you another Counsellor to be with you for ever.' Jesus has kept His promise. He has risen from the dead and, in union with the eternal Father, He sends us the Holy Spirit to sanctify us and to give us life" ([St] J. Escriva, "Christ Is Passing By", 12).
___________________________
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 - October 6
Continued from yesterday...
...Confession
The graces of Confession
Confession, like the other Sacraments, is a river of Divine grace, which flows from the heart of God into the heart of the sinner.
What is Grace? Few understand and appreciate this Divine gift, and yet it is the most wonderful reality in our lives. St. Peter tells us that it is a real participation in the Divine nature, raising us up, ennobling us, strengthening, purifying and beautifying our souls, making us like the Angels, likening us to God Himself. It gives us a completely new life, a new vigor, a new power. It gives a Divine light to our understanding, by which we grasp the Divine truths which God has revealed to us, which otherwise we could never understand.
It gives a new and mighty energy to our wills so that we can perform all our duties well and easily.
But confession has its own special graces. Dear Reader, weigh them well:
First of all, it pardons our sins.
Secondly, it gives us light to see the enormity of sin.
Thirdly, it gives us strength to avoid sin.
Fourthly, it is the easiest and best penance we can perform because it washes our souls in the Precious Blood of Jesus. It thus lessens our time in Purgatory, or possibly delivers us altogether from Purgatory.
Fifthly, it comforts and consoles us, most effectively.
Sixthly, it makes us love God and hate sin.
Seventhly, it helps us potently to correct our defects, which make us so disagreeable to others, make us so unhappy ourselves and make us offend 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
...Confession
The graces of Confession
Confession, like the other Sacraments, is a river of Divine grace, which flows from the heart of God into the heart of the sinner.
What is Grace? Few understand and appreciate this Divine gift, and yet it is the most wonderful reality in our lives. St. Peter tells us that it is a real participation in the Divine nature, raising us up, ennobling us, strengthening, purifying and beautifying our souls, making us like the Angels, likening us to God Himself. It gives us a completely new life, a new vigor, a new power. It gives a Divine light to our understanding, by which we grasp the Divine truths which God has revealed to us, which otherwise we could never understand.
It gives a new and mighty energy to our wills so that we can perform all our duties well and easily.
But confession has its own special graces. Dear Reader, weigh them well:
First of all, it pardons our sins.
Secondly, it gives us light to see the enormity of sin.
Thirdly, it gives us strength to avoid sin.
Fourthly, it is the easiest and best penance we can perform because it washes our souls in the Precious Blood of Jesus. It thus lessens our time in Purgatory, or possibly delivers us altogether from Purgatory.
Fifthly, it comforts and consoles us, most effectively.
Sixthly, it makes us love God and hate sin.
Seventhly, it helps us potently to correct our defects, which make us so disagreeable to others, make us so unhappy ourselves and make us offend 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
Tuesday, October 05, 2010
Gospel for Wednesday, 27th Week in Ordinary Time
Optional Memorial: St Bruno, Priest
Optional Memorial (Canada): Bl Marie-Rose Durocher, Religious
From: Luke 11:1-4
The Our Father
[1] He (Jesus) was praying in a certain place, and when He ceased, one of His disciples said to Him, "Lord, teach us to pray, as John taught His disciples." [2] And He said to them, "When you pray, say: `Our Father, hallowed be Thy name. Thy Kingdom come. [3] Give us each day our daily bread; [4] and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.'"
_____________________________
Commentary:
1-4. St. Luke gives us a shorter form of the Lord's Prayer, or Our Father, than St. Matthew (6:9-13). In Matthew there are seven petitions, in Luke only four. Moreover, St. Matthew's version is given in the context of the Sermon on the Mount and specifically as part of Jesus' teaching on how to pray; St. Luke's is set in one of those occasions just after our Lord has been at prayer--two different contexts. There is nothing surprising about our Lord teaching the same thing on different occasions, not always using exactly the same words, not always at the same length, but always stressing the same basic points. Naturally, the Church uses the longer form of the Lord's Prayer, that of St. Matthew.
"When the disciples asked the Lord Jesus, `Teach us to pray', He replied by saying the words of the `Our Father', thereby giving a concrete model which is also a universal model. In fact, everything that can and must be said to the Father is contained in those seven requests which we all know by heart. There is such simplicity in them that even a child can learn them, but at the same time such depth that a whole life can be spent meditating on their meaning. Isn't that so? Does not each of those petitions deal with something essential to our life, directing it totally towards God the Father? Doesn't this prayer speak to us about `our daily bread', `forgiveness of our sins, since we forgive others' and about protecting us from `temptation' and `delivering us from evil?'" ([Pope] John Paul II, "General Audience", 14 March 1979).
The first thing our Lord teaches us to ask for is the glorification of God and the coming of His Kingdom. That is what is really important--the Kingdom of God and His justice (cf. Matthew 6:33). Our Lord also wants us to pray confident that our Father will look after our material needs, for "your Heavenly Father knows that you need them all" (Matthew 6:32). However, the Our Father makes us aspire especially to possess the goods of the Holy Spirit, and invites us to seek forgiveness (and to forgive others) and to avoid the danger of sinning. Finally the Our Father emphasizes the importance of vocal prayer. "`Domine, doce nos orare. Lord teach us to pray!' And our Lord replied: `When you pray say: "Pater noster, qui es in coelis"... Our Father, who art in Heaven...'. What importance we must attach to vocal prayer!" ([St] J. Escriva, "The Way", 84).
1. Jesus often went away to pray (cf. Luke 6:12; 22:39ff). This practice of the Master causes His disciples to want to learn how to pray. Jesus teaches them to do what He Himself does. Thus, when our Lord prays, He begins with the Word "Father!": "Father, into Thy hands I commit My spirit" (Luke 23:46); see also Matthew 11:25; 26:42, 53; Luke 23:34; John 11:41; etc.). His prayer on the Cross, "My God, My God,..." (Matthew 27:46), is not really an exception to this rule, because there He is quoting Psalm 22, the desperate prayer of the persecuted just man.
Therefore, we can say that the first characteristic prayer should have is the simplicity of a son speaking to his Father. "You write: `To pray is to talk with God. But about what?' About what? About Him, about yourself: joys, sorrows, successes, failures, noble ambitions, daily worries, weaknesses! And acts of thanksgiving and petition: and love and reparation. In a word: to get to know Him and to get to know yourself: `to get acquainted!'" ([St] J. Escriva, "The Way", 91).
2. "Hallowed be Thy name": in this first petition of the Our Father "we pray that God may be known, loved, honored and served by everyone and by ourselves in particular." This means that we want "unbelievers to come to a knowledge of the true God, heretics to recognize their errors, schismatics to return to the unity of the Church, sinners to be converted and the righteous to persevere in doing good." By this first petition, our Lord is teaching us that `we must desire God's glory more than our own interest and advantage." This hallowing of God's name is attained "by prayer and good example and by directing all our thoughts, affections and actions towards Him" ("St. Pius X Catechism", 290-293).
"Thy Kingdom come": "By the Kingdom of God we understand a triple spiritual kingdom--the Kingdom of God in us, which is grace; the Kingdom of God on earth, which is the Catholic Church; and the Kingdom of God in Heaven, which is eternal bliss [...]. As regards grace, we pray that God reign in us with His sanctifying grace, by which He is pleased to dwell in us as a king in his throne-room, and that He keeps us united to Him by the virtues of faith, hope and charity, by which He reigns in our intellect, in our heart and in our will [...]. As regards the Church, we pray that it extend and spread all over the world for the salvation of men [...]. As regards Heaven, we pray that one day we be admitted to that eternal bliss for which we have been created, where we will be totally happy" ("ibid.", 294-297).
3. The Tradition of the Church usually interprets the "bread" as not only material bread, since "man does not live by bread alone, but by every word that proceeds from the mouth of God" (Matthew 4:4; Deuteronomy 8:3). Here Jesus wants us to ask God for "what we need each day for soul and body [...]. For our soul we ask God to sustain our spiritual life, that is, we beg Him to give us His grace, of which we are continually in need [...]. The life of our soul is sustained mainly by the divine word and by the Blessed Sacrament of the Altar [...]. For our bodies we pray for what is needed to maintain us" ("St. Pius X Catechism", 302-305).
Christian doctrine stresses two ideas in this petition of the Our Father: the first is trust in Divine Providence, which frees us from excessive desire to accumulate possessions to insure us against the future (cf. Luke 12:16-21); the other idea is that we should take a brotherly interest in other people's needs, thereby moderating our selfish tendencies.
4. "So rigorously does God exact from us forgetfulness of injuries and mutual affection and love, that He rejects and despises the gifts and sacrifices of those who are not reconciled to one another" ("St. Pius V Catechism", IV, 14, 16).
"This sisters, is something which we should consider carefully; it is such a serious and important matter that God should pardon us our sins, which have merited eternal fire, that we must pardon all trifling things which have been done to us. As I have so few, Lord, even of these trifling things, to offer Thee, Thy pardoning of me must be a free gift: there is abundant scope here for Thy mercy. Blessed be Thou, who endurest one that is so poor" (St. Teresa of Avila, "Way of Perfection", Chapter 36).
"And lead us not into temptation": it is not a sin to "feel" temptation but to "consent" to temptation. It is also a sin to put oneself voluntarily into a situation which can easily lead one to sin. God allows us to be tempted, in order to test our fidelity, to exercise us in virtue and to increase our merits with the help of grace. In this petition we ask the Lord to give us His grace not to be overcome when put to the test, or to free us from temptation if we cannot cope with it.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Optional Memorial (Canada): Bl Marie-Rose Durocher, Religious
From: Luke 11:1-4
The Our Father
[1] He (Jesus) was praying in a certain place, and when He ceased, one of His disciples said to Him, "Lord, teach us to pray, as John taught His disciples." [2] And He said to them, "When you pray, say: `Our Father, hallowed be Thy name. Thy Kingdom come. [3] Give us each day our daily bread; [4] and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.'"
_____________________________
Commentary:
1-4. St. Luke gives us a shorter form of the Lord's Prayer, or Our Father, than St. Matthew (6:9-13). In Matthew there are seven petitions, in Luke only four. Moreover, St. Matthew's version is given in the context of the Sermon on the Mount and specifically as part of Jesus' teaching on how to pray; St. Luke's is set in one of those occasions just after our Lord has been at prayer--two different contexts. There is nothing surprising about our Lord teaching the same thing on different occasions, not always using exactly the same words, not always at the same length, but always stressing the same basic points. Naturally, the Church uses the longer form of the Lord's Prayer, that of St. Matthew.
"When the disciples asked the Lord Jesus, `Teach us to pray', He replied by saying the words of the `Our Father', thereby giving a concrete model which is also a universal model. In fact, everything that can and must be said to the Father is contained in those seven requests which we all know by heart. There is such simplicity in them that even a child can learn them, but at the same time such depth that a whole life can be spent meditating on their meaning. Isn't that so? Does not each of those petitions deal with something essential to our life, directing it totally towards God the Father? Doesn't this prayer speak to us about `our daily bread', `forgiveness of our sins, since we forgive others' and about protecting us from `temptation' and `delivering us from evil?'" ([Pope] John Paul II, "General Audience", 14 March 1979).
The first thing our Lord teaches us to ask for is the glorification of God and the coming of His Kingdom. That is what is really important--the Kingdom of God and His justice (cf. Matthew 6:33). Our Lord also wants us to pray confident that our Father will look after our material needs, for "your Heavenly Father knows that you need them all" (Matthew 6:32). However, the Our Father makes us aspire especially to possess the goods of the Holy Spirit, and invites us to seek forgiveness (and to forgive others) and to avoid the danger of sinning. Finally the Our Father emphasizes the importance of vocal prayer. "`Domine, doce nos orare. Lord teach us to pray!' And our Lord replied: `When you pray say: "Pater noster, qui es in coelis"... Our Father, who art in Heaven...'. What importance we must attach to vocal prayer!" ([St] J. Escriva, "The Way", 84).
1. Jesus often went away to pray (cf. Luke 6:12; 22:39ff). This practice of the Master causes His disciples to want to learn how to pray. Jesus teaches them to do what He Himself does. Thus, when our Lord prays, He begins with the Word "Father!": "Father, into Thy hands I commit My spirit" (Luke 23:46); see also Matthew 11:25; 26:42, 53; Luke 23:34; John 11:41; etc.). His prayer on the Cross, "My God, My God,..." (Matthew 27:46), is not really an exception to this rule, because there He is quoting Psalm 22, the desperate prayer of the persecuted just man.
Therefore, we can say that the first characteristic prayer should have is the simplicity of a son speaking to his Father. "You write: `To pray is to talk with God. But about what?' About what? About Him, about yourself: joys, sorrows, successes, failures, noble ambitions, daily worries, weaknesses! And acts of thanksgiving and petition: and love and reparation. In a word: to get to know Him and to get to know yourself: `to get acquainted!'" ([St] J. Escriva, "The Way", 91).
2. "Hallowed be Thy name": in this first petition of the Our Father "we pray that God may be known, loved, honored and served by everyone and by ourselves in particular." This means that we want "unbelievers to come to a knowledge of the true God, heretics to recognize their errors, schismatics to return to the unity of the Church, sinners to be converted and the righteous to persevere in doing good." By this first petition, our Lord is teaching us that `we must desire God's glory more than our own interest and advantage." This hallowing of God's name is attained "by prayer and good example and by directing all our thoughts, affections and actions towards Him" ("St. Pius X Catechism", 290-293).
"Thy Kingdom come": "By the Kingdom of God we understand a triple spiritual kingdom--the Kingdom of God in us, which is grace; the Kingdom of God on earth, which is the Catholic Church; and the Kingdom of God in Heaven, which is eternal bliss [...]. As regards grace, we pray that God reign in us with His sanctifying grace, by which He is pleased to dwell in us as a king in his throne-room, and that He keeps us united to Him by the virtues of faith, hope and charity, by which He reigns in our intellect, in our heart and in our will [...]. As regards the Church, we pray that it extend and spread all over the world for the salvation of men [...]. As regards Heaven, we pray that one day we be admitted to that eternal bliss for which we have been created, where we will be totally happy" ("ibid.", 294-297).
3. The Tradition of the Church usually interprets the "bread" as not only material bread, since "man does not live by bread alone, but by every word that proceeds from the mouth of God" (Matthew 4:4; Deuteronomy 8:3). Here Jesus wants us to ask God for "what we need each day for soul and body [...]. For our soul we ask God to sustain our spiritual life, that is, we beg Him to give us His grace, of which we are continually in need [...]. The life of our soul is sustained mainly by the divine word and by the Blessed Sacrament of the Altar [...]. For our bodies we pray for what is needed to maintain us" ("St. Pius X Catechism", 302-305).
Christian doctrine stresses two ideas in this petition of the Our Father: the first is trust in Divine Providence, which frees us from excessive desire to accumulate possessions to insure us against the future (cf. Luke 12:16-21); the other idea is that we should take a brotherly interest in other people's needs, thereby moderating our selfish tendencies.
4. "So rigorously does God exact from us forgetfulness of injuries and mutual affection and love, that He rejects and despises the gifts and sacrifices of those who are not reconciled to one another" ("St. Pius V Catechism", IV, 14, 16).
"This sisters, is something which we should consider carefully; it is such a serious and important matter that God should pardon us our sins, which have merited eternal fire, that we must pardon all trifling things which have been done to us. As I have so few, Lord, even of these trifling things, to offer Thee, Thy pardoning of me must be a free gift: there is abundant scope here for Thy mercy. Blessed be Thou, who endurest one that is so poor" (St. Teresa of Avila, "Way of Perfection", Chapter 36).
"And lead us not into temptation": it is not a sin to "feel" temptation but to "consent" to temptation. It is also a sin to put oneself voluntarily into a situation which can easily lead one to sin. God allows us to be tempted, in order to test our fidelity, to exercise us in virtue and to increase our merits with the help of grace. In this petition we ask the Lord to give us His grace not to be overcome when put to the test, or to free us from temptation if we cannot cope with it.
___________________________
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 - October 5
Continued from yesterday...
...Confession
The power of forgiving sins
No one but God can pardon sin. Even the highest Angel in Heaven cannot absolve from a single sin. God, by an act of infinite power and mercy, has given priests this Divine power.
St. Alphonsus says that if Our Lord Jesus Christ were to sit in one confessional and a simple priest in another, the sinners who went to the priest would be as fully pardoned as those who had confessed to Christ.
St. Augustine declares that when a priest absolves from sin he uses a power greater than the power used by God in creating the world! In proportion to this Divine Power are the benefits we receive in Confession...
[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
...Confession
The power of forgiving sins
No one but God can pardon sin. Even the highest Angel in Heaven cannot absolve from a single sin. God, by an act of infinite power and mercy, has given priests this Divine power.
St. Alphonsus says that if Our Lord Jesus Christ were to sit in one confessional and a simple priest in another, the sinners who went to the priest would be as fully pardoned as those who had confessed to Christ.
St. Augustine declares that when a priest absolves from sin he uses a power greater than the power used by God in creating the world! In proportion to this Divine Power are the benefits we receive in Confession...
[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, October 04, 2010
Gospel for Tuesday, 27th Week in Ordinary Time
Optional Memorial (some areas): St Faustina Kowalska, Virgin
From: Luke 10:38-42
Martha and Mary Welcome Our Lord
[38] Now as they went on their way, He (Jesus) entered a village; and a woman named Martha received Him into her house. [39] And she had a sister called Mary, who sat at the Lord's feet and listened to His teaching. [40] But Martha was distracted with much serving; and she went to Him and said, "Lord, do You not care that my sister has left me to serve alone? Tell her then to help me." [41] But the Lord answered her, "Martha, Martha, you are anxious and troubled about many things; [42] one thing is needful. Mary has chosen the good position, which shall not be taken away from her."
___________________________
Commentary:
38-42. Our Lord was heading for Jerusalem (Luke 9:51) and His journey took Him through Bethany, the village where Lazarus, Martha and Mary lived--a family for whom He had a special affection, as we see in other passages of the Gospel (cf. John 11:1-14; 12:1-9).
St. Augustine comments on this scene as follows: "Martha, who was arranging and preparing the Lord's meal, was busy doing many things, whereas Mary preferred to find her meal in what the Lord was saying. In a way she deserted her sister, who was very busy, and sat herself down at Jesus' feet and just listened to His words. She was faithfully obeying what the Psalm said: `Be still and know that I am God' (Psalm 46:10). Martha was getting annoyed, Mary was feasting; the former coping with many things, the latter concentrating on one. Both occupations were good" ("Sermon", 103).
Martha has come to be, as it were, the symbol of the active life, and Mary that of the contemplative life. However, for most Christians, called as they are to sanctify themselves in the middle of the world, action and contemplation cannot be regarded as two opposite ways of practising the Christian faith: an active life forgetful of union withGod is useless and barren; but an apparent life of prayer which shows no concern for apostolate and the sanctification of ordinary things also fails to please God. The key lies in being able to combine these two lives, without either harming the other. Close union between action and contemplation can be achieved in very different ways, depending on the specific vocation each person is given by God.
Far from being an obstacle, work should be a means and an occasion for a close relationship with our Lord, which is the most important thing in our life.
Following this teaching of the Lord, the ordinary Christian should strive to attain an integrated life--an intense life of piety and external activity, orientated towards God, practised out of love for Him and with an upright intention, which expresses itself in apostolate, in everyday work, in doing the duties of one's state in life. "You must understand now more clearly that God is calling you to serve Him IN AND FROM the ordinary, material and secular activities of human life. He waits for us every day, in the laboratory, in the operating room, in the army barracks, in the university chair, in the factory, in the workshop, in the fields, in the home and in all the immense panorama of work. Understand this well: there is something holy, something divine, hidden in the most ordinary situations, and it is up to each of you to discover it [...]. There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him. That is why I can tell you that our age needs to give back to matter and to the most trivial occurrences and situations their noble and original meaning. It needs to restore them to the service of the Kingdom of God, to spiritualize them, turning them into a means and an occasion for a continuous meeting with Jesus Christ" ([St] J. Escriva, "Conversations", 114).
___________________________
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 10:38-42
Martha and Mary Welcome Our Lord
[38] Now as they went on their way, He (Jesus) entered a village; and a woman named Martha received Him into her house. [39] And she had a sister called Mary, who sat at the Lord's feet and listened to His teaching. [40] But Martha was distracted with much serving; and she went to Him and said, "Lord, do You not care that my sister has left me to serve alone? Tell her then to help me." [41] But the Lord answered her, "Martha, Martha, you are anxious and troubled about many things; [42] one thing is needful. Mary has chosen the good position, which shall not be taken away from her."
___________________________
Commentary:
38-42. Our Lord was heading for Jerusalem (Luke 9:51) and His journey took Him through Bethany, the village where Lazarus, Martha and Mary lived--a family for whom He had a special affection, as we see in other passages of the Gospel (cf. John 11:1-14; 12:1-9).
St. Augustine comments on this scene as follows: "Martha, who was arranging and preparing the Lord's meal, was busy doing many things, whereas Mary preferred to find her meal in what the Lord was saying. In a way she deserted her sister, who was very busy, and sat herself down at Jesus' feet and just listened to His words. She was faithfully obeying what the Psalm said: `Be still and know that I am God' (Psalm 46:10). Martha was getting annoyed, Mary was feasting; the former coping with many things, the latter concentrating on one. Both occupations were good" ("Sermon", 103).
Martha has come to be, as it were, the symbol of the active life, and Mary that of the contemplative life. However, for most Christians, called as they are to sanctify themselves in the middle of the world, action and contemplation cannot be regarded as two opposite ways of practising the Christian faith: an active life forgetful of union withGod is useless and barren; but an apparent life of prayer which shows no concern for apostolate and the sanctification of ordinary things also fails to please God. The key lies in being able to combine these two lives, without either harming the other. Close union between action and contemplation can be achieved in very different ways, depending on the specific vocation each person is given by God.
Far from being an obstacle, work should be a means and an occasion for a close relationship with our Lord, which is the most important thing in our life.
Following this teaching of the Lord, the ordinary Christian should strive to attain an integrated life--an intense life of piety and external activity, orientated towards God, practised out of love for Him and with an upright intention, which expresses itself in apostolate, in everyday work, in doing the duties of one's state in life. "You must understand now more clearly that God is calling you to serve Him IN AND FROM the ordinary, material and secular activities of human life. He waits for us every day, in the laboratory, in the operating room, in the army barracks, in the university chair, in the factory, in the workshop, in the fields, in the home and in all the immense panorama of work. Understand this well: there is something holy, something divine, hidden in the most ordinary situations, and it is up to each of you to discover it [...]. There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him. That is why I can tell you that our age needs to give back to matter and to the most trivial occurrences and situations their noble and original meaning. It needs to restore them to the service of the Kingdom of God, to spiritualize them, turning them into a means and an occasion for a continuous meeting with Jesus Christ" ([St] J. Escriva, "Conversations", 114).
___________________________
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 - October 4
Continued from yesterday...
...Confession
Every day we see the wonders of confession
A poor boy who is tempted to steal confesses his fault, and the priest at once shows him not only the meanness and malice of stealing, but shows him how dangerous it is to him. If he is discovered, his character is ruined for life. He is branded as a thief. That boy never steals again.
A young girl is tempted to go astray, attracted by some foolish young man. A word from the priest opens her eyes and her honor is saved.
A husband or a wife begins to be unfaithful; they confess it, and once more the confessor, with a timely warning, saves the poor family from ruin.
A servant confesses that he or she has taken the master's money. Again, a few kind words make them honest and loyal forever after.
Doctors, lawyers, judges confess negligence in their duties; the wise counsel of the priest makes them serious and upright.
How many Protestants have been surprised on receiving money from a priest - sometimes large sums - which had been stolen from them and which the priest was asked to restore.
Many Protestant families choose Catholic servants, but servants who go to Confession!
For any right-minded man, Confession represents not only a personal benefit, but a safeguard for society.
In the last Great Wars, the power of Confession was shown in a wonderful way on the battlefields. One of the great English Protestant newspapers used these words: "The Catholic soldiers, when they have their chaplains, fear neither man nor the devil."
The number of Catholic chaplains in the English army in the beginning of the First World War was 36. It was increased to 600, and this by a Protestant government!...
[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
...Confession
Every day we see the wonders of confession
A poor boy who is tempted to steal confesses his fault, and the priest at once shows him not only the meanness and malice of stealing, but shows him how dangerous it is to him. If he is discovered, his character is ruined for life. He is branded as a thief. That boy never steals again.
A young girl is tempted to go astray, attracted by some foolish young man. A word from the priest opens her eyes and her honor is saved.
A husband or a wife begins to be unfaithful; they confess it, and once more the confessor, with a timely warning, saves the poor family from ruin.
A servant confesses that he or she has taken the master's money. Again, a few kind words make them honest and loyal forever after.
Doctors, lawyers, judges confess negligence in their duties; the wise counsel of the priest makes them serious and upright.
How many Protestants have been surprised on receiving money from a priest - sometimes large sums - which had been stolen from them and which the priest was asked to restore.
Many Protestant families choose Catholic servants, but servants who go to Confession!
For any right-minded man, Confession represents not only a personal benefit, but a safeguard for society.
In the last Great Wars, the power of Confession was shown in a wonderful way on the battlefields. One of the great English Protestant newspapers used these words: "The Catholic soldiers, when they have their chaplains, fear neither man nor the devil."
The number of Catholic chaplains in the English army in the beginning of the First World War was 36. It was increased to 600, and this by a Protestant government!...
[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, October 03, 2010
Gospel for Oct 4, Memorial: St. Francis of Assisi, Religious
Monday, 27th Week in Ordinary Time
From: Luke 10:25-37
Parable of the Good Samaritan
[25] And behold, a lawyer stood up to put Him (Jesus) to the test, saying, "Teacher, what shall I do to inherit eternal life?" [26] He said to him, "What is written in the law? How do you read?" [27] And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind: and your neighbor as yourself." [28] And He said to him, "You have answered right; do this, and you will live." [29] But he, desiring to justify himself, said to Jesus, "And who is my neighbor?" [30] Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. [31] Now by chance a priest was going down that road; and when he saw him he passed by on the other side. [32] So likewise a Levite, when he came to the place and saw him, passed by on the other side. [33] But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, [34] and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. [35] And the next day he took out two denarii and gave them to the innkeeper, saying, "Take care of him; and whatever more you spend, I will repay you when I come back.' [36] Which of these three, do you think, proved neighbor to the man who fell among the robbers?" [37] He said, "The one who showed mercy on him." And Jesus said to him, "Go and do likewise."
_____________________________
Commentary:
25-28. Our Lord's teaching is that the way to attain eternal life is through faithful fulfillment of the Law of God. The Ten Commandments, which God gave Moses on Mount Sinai (Exodus 20:1-17), express the natural law in a clear and concrete way. It is part of Christian teaching that the natural law exists, that it is a participation by rational creatures in the Eternal Law and that it is impressed on the conscience of every man when he is created by God (cf. Leo XIII, "Libertas Praestantissimum"). Obviously, therefore, the natural law, expressed in the Ten Commandments, cannot change or become outdated, for it is not dependent on man's will or on changing circumstances.
In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).
There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself; in the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38).
This passage of the Gospel also included another basic doctrine: the Law of God is not something negative--"Do not do this"--but something completely positive--love. Holiness, to which all baptized people are called, does not consist in not sinning, but in loving, in doing positive things, in bearing fruit in the form of love of God. When our Lord describes for us the Last Judgment He stresses this positive aspect of the Law of God (Matthew 25:31-46). The reward of eternal life will be given to those who do good.
27. "Yes, our only occupation here on earth is that of loving God--that is, to start doing what we will be doing for all eternity. Why must we love God? Well, because our happiness consists in love of God; it can consist in nothing else. So, if we do not love God, we will always be unhappy; and if we wish to enjoy any consolation and relief in our pains, we will attain it only by recourse to love of God. If you want to be convinced of this, go and find the happiest man according to the world; if he does not love God, you will find that in fact he is an unhappy man. And, on the contrary, if you discover the man most unhappy in the eyes of the world, you will see that because he loves God he is happy in every way. Oh my God!, open the eyes of our souls, and we will seek our happiness where we truly can find it" (St. John Mary Vianney, "Selected Sermons", Twenty-second Sunday after Pentecost).
29-37. In this moving parable, which only St. Luke gives us, our Lord explains very graphically who our neighbor is and how we should show charity towards him, even if he is our enemy.
Following other Fathers, St. Augustine ("De Verbis Domini Sermones", 37) identifies the Good Samaritan with our Lord, and the waylaid man with Adam, the source and symbol of all fallen mankind. Moved by compassion and piety, He comes down to earth to cure man's wounds, making them His own (Isaiah 53:4; Matthew 8:17; 1 Peter 2:24; 1 John 3:5). In fact, we often see Jesus being moved by man's suffering (cf. Matthew 9:36; Mark 1:41; Luke 7:13). And St. John says: "In this the love of God was made manifest among us, that God sent His only Son into the world so that we might live through Him. In this is love, not that we loved God but that He loved us and sent His Son to be the expiation for our sins. Beloved, if God so loved us, we also ought to love one another" (1 John 4:9-11).
This parable leaves no doubt about who our neighbor is--anyone (without distinction of race or relationship) who needs our help; nor about how we should love him--by taking pity on him, being compassionate towards his spiritual and corporal needs; and it is not just a matter of having the right feelings towards him; we must do something, we must generously serve him.
Christians, who are disciples of Christ, should share His love and compassion, never distancing themselves from others' needs. One way to express love for one's neighbor is perform the "works of mercy", which get their name from the fact that they are not duties in justice. There are fourteen such works, seven spiritual and seven corporal. The spiritual are: To convert the sinner; To instruct the ignorant; To counsel the doubtful; To comfort the sorrowful; To bear wrongs patiently; To forgive injuries; To pray for the living and the dead. The corporal works are: To feed the hungry; To give drink to the thirsty; To clothe the naked; To shelter the homeless; To visit the sick; To visit the imprisoned; To bury the dead.
31-32. Very probably one reason why our Lord used this parable was to correct one of the excesses of false piety common among His contemporaries. According to the Law of Moses, contact with dead bodies involved legal impurity, from which one was cleansed by various ablutions (cf. Numbers 19:11-22; Leviticus 21:1-4, 11-12). These regulations were not meant to prevent people from helping the injured; they were designed for reasons of hygiene and respect for the dead. The aberration of the priest and the Levite in this parable consisted in this: they did not know for sure whether the man who had been assaulted was dead or not, and they preferred to apply a wrong interpretation of a secondary, ritualistic precept of the Law rather than obey the more important commandment of loving one's neighbor and giving him whatever help one can.
___________________________
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 10:25-37
Parable of the Good Samaritan
[25] And behold, a lawyer stood up to put Him (Jesus) to the test, saying, "Teacher, what shall I do to inherit eternal life?" [26] He said to him, "What is written in the law? How do you read?" [27] And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind: and your neighbor as yourself." [28] And He said to him, "You have answered right; do this, and you will live." [29] But he, desiring to justify himself, said to Jesus, "And who is my neighbor?" [30] Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. [31] Now by chance a priest was going down that road; and when he saw him he passed by on the other side. [32] So likewise a Levite, when he came to the place and saw him, passed by on the other side. [33] But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, [34] and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. [35] And the next day he took out two denarii and gave them to the innkeeper, saying, "Take care of him; and whatever more you spend, I will repay you when I come back.' [36] Which of these three, do you think, proved neighbor to the man who fell among the robbers?" [37] He said, "The one who showed mercy on him." And Jesus said to him, "Go and do likewise."
_____________________________
Commentary:
25-28. Our Lord's teaching is that the way to attain eternal life is through faithful fulfillment of the Law of God. The Ten Commandments, which God gave Moses on Mount Sinai (Exodus 20:1-17), express the natural law in a clear and concrete way. It is part of Christian teaching that the natural law exists, that it is a participation by rational creatures in the Eternal Law and that it is impressed on the conscience of every man when he is created by God (cf. Leo XIII, "Libertas Praestantissimum"). Obviously, therefore, the natural law, expressed in the Ten Commandments, cannot change or become outdated, for it is not dependent on man's will or on changing circumstances.
In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).
There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself; in the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38).
This passage of the Gospel also included another basic doctrine: the Law of God is not something negative--"Do not do this"--but something completely positive--love. Holiness, to which all baptized people are called, does not consist in not sinning, but in loving, in doing positive things, in bearing fruit in the form of love of God. When our Lord describes for us the Last Judgment He stresses this positive aspect of the Law of God (Matthew 25:31-46). The reward of eternal life will be given to those who do good.
27. "Yes, our only occupation here on earth is that of loving God--that is, to start doing what we will be doing for all eternity. Why must we love God? Well, because our happiness consists in love of God; it can consist in nothing else. So, if we do not love God, we will always be unhappy; and if we wish to enjoy any consolation and relief in our pains, we will attain it only by recourse to love of God. If you want to be convinced of this, go and find the happiest man according to the world; if he does not love God, you will find that in fact he is an unhappy man. And, on the contrary, if you discover the man most unhappy in the eyes of the world, you will see that because he loves God he is happy in every way. Oh my God!, open the eyes of our souls, and we will seek our happiness where we truly can find it" (St. John Mary Vianney, "Selected Sermons", Twenty-second Sunday after Pentecost).
29-37. In this moving parable, which only St. Luke gives us, our Lord explains very graphically who our neighbor is and how we should show charity towards him, even if he is our enemy.
Following other Fathers, St. Augustine ("De Verbis Domini Sermones", 37) identifies the Good Samaritan with our Lord, and the waylaid man with Adam, the source and symbol of all fallen mankind. Moved by compassion and piety, He comes down to earth to cure man's wounds, making them His own (Isaiah 53:4; Matthew 8:17; 1 Peter 2:24; 1 John 3:5). In fact, we often see Jesus being moved by man's suffering (cf. Matthew 9:36; Mark 1:41; Luke 7:13). And St. John says: "In this the love of God was made manifest among us, that God sent His only Son into the world so that we might live through Him. In this is love, not that we loved God but that He loved us and sent His Son to be the expiation for our sins. Beloved, if God so loved us, we also ought to love one another" (1 John 4:9-11).
This parable leaves no doubt about who our neighbor is--anyone (without distinction of race or relationship) who needs our help; nor about how we should love him--by taking pity on him, being compassionate towards his spiritual and corporal needs; and it is not just a matter of having the right feelings towards him; we must do something, we must generously serve him.
Christians, who are disciples of Christ, should share His love and compassion, never distancing themselves from others' needs. One way to express love for one's neighbor is perform the "works of mercy", which get their name from the fact that they are not duties in justice. There are fourteen such works, seven spiritual and seven corporal. The spiritual are: To convert the sinner; To instruct the ignorant; To counsel the doubtful; To comfort the sorrowful; To bear wrongs patiently; To forgive injuries; To pray for the living and the dead. The corporal works are: To feed the hungry; To give drink to the thirsty; To clothe the naked; To shelter the homeless; To visit the sick; To visit the imprisoned; To bury the dead.
31-32. Very probably one reason why our Lord used this parable was to correct one of the excesses of false piety common among His contemporaries. According to the Law of Moses, contact with dead bodies involved legal impurity, from which one was cleansed by various ablutions (cf. Numbers 19:11-22; Leviticus 21:1-4, 11-12). These regulations were not meant to prevent people from helping the injured; they were designed for reasons of hygiene and respect for the dead. The aberration of the priest and the Levite in this parable consisted in this: they did not know for sure whether the man who had been assaulted was dead or not, and they preferred to apply a wrong interpretation of a secondary, ritualistic precept of the Law rather than obey the more important commandment of loving one's neighbor and giving him whatever help one can.
___________________________
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 - October 3
Continued from yesterday...
Confession
...We see that very many Protestants in late years go to confession to their Protestant divines!
But why confess to a priest, to a man like ourselves?
Because God in His infinite sweetness saw how much our human hearts seek comfort, and therefore, by an act of infinite power and wisdom, He has given men this Divine, omnipotent power of pardoning sin and comforting, consoling and helping sinners to become good.
He not only gives them His own Divine Power to forgive sin, but He also gives them the light and wisdom necessary to console and counsel poor sinners...
[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
Confession
...We see that very many Protestants in late years go to confession to their Protestant divines!
But why confess to a priest, to a man like ourselves?
Because God in His infinite sweetness saw how much our human hearts seek comfort, and therefore, by an act of infinite power and wisdom, He has given men this Divine, omnipotent power of pardoning sin and comforting, consoling and helping sinners to become good.
He not only gives them His own Divine Power to forgive sin, but He also gives them the light and wisdom necessary to console and counsel poor sinners...
[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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