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).
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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.
Thursday, September 06, 2007
Wednesday, September 05, 2007
Thoughts and Counsels - September 6
Meditation for September 6, Quiet Striving
To a novice who was regretting that on certain occasions he had not done all he possibly could, the novice master, certainly not to encourage indifference, but by way of explaining a reality only too frequently manifest, namely our human weakness, replied, To do all you possibly could is to do the impossible.
Remember this thought but understand it well.
Upon entering the religious life, I assumed the obligation of striving for perfection. If, after that, I wilfully neglect to strive - that is, in a serious manner and for some time - I am no longer in my vocation. If I wilfully remain stationary, then I am stagnating and am no longer making progress, particularly if, instead of advancing, I go back.
But it must be well understood that while this tending toward perfection ought to be enthusiastic, it must not be feverish, or precipitate. That is what the novice master wished to make clear to his novice. In the beginning of religious life, one too easily believes himself equal to anything, capable of overcoming with little or no effort any difficulty which he regards as mere play. Later, one makes almost a complete turnabout, becoming too easily satisfied, under pretext of experience, and as a consequence, manifests a lack of zeal.
"Grant O my God, that I never cease striving for perfection. Since You have called me to the religious life, grant that I may live as a true religious, prudent and full of enthusiasm, eager to refuse You nothing, but always serene. Let me realize that the least gift, if it is sincere, costs much."
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Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Remember this thought but understand it well.
Upon entering the religious life, I assumed the obligation of striving for perfection. If, after that, I wilfully neglect to strive - that is, in a serious manner and for some time - I am no longer in my vocation. If I wilfully remain stationary, then I am stagnating and am no longer making progress, particularly if, instead of advancing, I go back.
But it must be well understood that while this tending toward perfection ought to be enthusiastic, it must not be feverish, or precipitate. That is what the novice master wished to make clear to his novice. In the beginning of religious life, one too easily believes himself equal to anything, capable of overcoming with little or no effort any difficulty which he regards as mere play. Later, one makes almost a complete turnabout, becoming too easily satisfied, under pretext of experience, and as a consequence, manifests a lack of zeal.
"Grant O my God, that I never cease striving for perfection. Since You have called me to the religious life, grant that I may live as a true religious, prudent and full of enthusiasm, eager to refuse You nothing, but always serene. Let me realize that the least gift, if it is sincere, costs much."
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Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
NEWS FLASH: Catholic Church expects faithful to follows her rules!
From Dr. Edward Peters:
A spate of stories this summer (maybe the same few stories recycling themselves on slow news days) describes folks bringing wrongful termination actions against Catholic employers (usually schools). Today's features a man who claims he was terminated "for not getting an annulment." I doubt it.Read the rest at: http://www.canonlaw.info/2007/09/news-flash-catholic-church-expects.html
I don't know who said exactly what to whom (that's what courts are there to sort out), but I do know this: there is no canon law that requires people to "get an annulment", so the failure to get an annulment can't be the basis for a termination. My guess is, though, it wasn't.
Gospel for Wednesday, 22nd Week in Ordinary Time
Old Calendar: St. Laurence Justinian, Bishop and Confessor
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.
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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.).
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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.
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.
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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.).
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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.
Tuesday, September 04, 2007
Thoughts and Counsels - September 5
Humility is a fortified town; it repels all attacks. The sight of it obliges the enemy to turn and flee.
-Ven. Louis of Granada
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From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-Ven. Louis of Granada
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From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for September 5, Recreations
St. Theresa of Avila saw a double advantage in recreations. "We open our eyes to our faults and we give ourselves a little relaxation, the better to keep the rigors of the rule after while."
Along with other advantages derived from recreation these two are excellent.
I open my eyes to my faults: In recreation it is necessary to conquer timidity which is often only a form of self-love; if I had less fear of appearing ridiculous, I would act much more simply; or again, it may be necessary for me to triumph over a too strong desire to be in the foreground. Perhaps I will have to conquer a mania for talking too much; or a habit of extreme reticence, of being too glum. I may have to repress irritation at certain remarks, or particular individuals; to restrain untimely, exaggerated or too eager enthusiasm without, however, killing spontaneity, so that I always express my opinion quite simply without embarrassment and without hesitation.
It is only supple and relaxed spontaneity that makes recreation a rest, as it is meant to be. For if everyone is unnatural, stilted and without enthusiasm, it is a more painful exercise than to take the discipline. Each one ought to put himself into it; to learn how to tell stories; there is a humble and good-natured way of speaking of oneself, in default of another more interesting subject, which is not reprehensible. It can easily be seen whether someone speaks of himself to gain esteem or simply to entertain his audience. Good common sense, a fine mutual confidence and unaffected simplicity, will make recreation a relaxation and a stimulant.
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Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Along with other advantages derived from recreation these two are excellent.
I open my eyes to my faults: In recreation it is necessary to conquer timidity which is often only a form of self-love; if I had less fear of appearing ridiculous, I would act much more simply; or again, it may be necessary for me to triumph over a too strong desire to be in the foreground. Perhaps I will have to conquer a mania for talking too much; or a habit of extreme reticence, of being too glum. I may have to repress irritation at certain remarks, or particular individuals; to restrain untimely, exaggerated or too eager enthusiasm without, however, killing spontaneity, so that I always express my opinion quite simply without embarrassment and without hesitation.
It is only supple and relaxed spontaneity that makes recreation a rest, as it is meant to be. For if everyone is unnatural, stilted and without enthusiasm, it is a more painful exercise than to take the discipline. Each one ought to put himself into it; to learn how to tell stories; there is a humble and good-natured way of speaking of oneself, in default of another more interesting subject, which is not reprehensible. It can easily be seen whether someone speaks of himself to gain esteem or simply to entertain his audience. Good common sense, a fine mutual confidence and unaffected simplicity, will make recreation a relaxation and a stimulant.
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Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Revisiting the Mystery: The Sanctity of Mother Teresa (Chiesa)
A book reveals to the general public what the cause of her beatification had already verified: her interior solitude, her sense of having been abandoned by God. In this way, she was even more the companion of the poor, in every way. A commentary by the preacher of the pontifical household, Raniero Cantalamessa
by Sandro Magister
by Sandro Magister
Monday, September 03, 2007
Thoughts and Counsels - September 4
Let all thy care be to possess thy soul in peace and tranquillity. Let no accident be to thee a cause of ill-humor.
-St. Vincent Ferrer
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From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-St. Vincent Ferrer
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From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for September 4, The Profession Ring
At the fiftieth anniversary of the foundation of the academic seminary conducted in connection with the Catholic University at Lille, someone recounted the following incident. When Pierre l'Ermite was preaching for his church, Sainte-Odile, he found one day in the collection plate a wedding ring with this note attached, "ten years of deception." By way of contrast the speaker wished to point out that none of the priests who went out from the seminary regretted having given himself to God. Theirs were no years of deception, but years of thanksgiving, years of fruitfulness, years of apostolic achievements, and intimate joys.
I have perhaps come in contact with not a few married persons; some of them were happy, but how many have confessed or have had great difficulty in concealing their failure, or at least the lesser disillusionments of their great life. Does not St. Francis de Sales seem severe, when he compares marriage in such an audacious manner with mushrooms, saying, "There are many bad ones and none excellent"?
We do not depreciate in the least the nobility of marriage, nor the joys that it brings, as well as the sanctity that it demands; that would be narrowness and injustice. But who can tell how fitful human love is? God alone is faithful, never deceiving. If anyone lives his religious life with fidelity, he must, if he is sincere, admit that his years passed in the service of the Master are full years; they may have had their trials, but ineffable joys surpassed by far every suffering.
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Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
I have perhaps come in contact with not a few married persons; some of them were happy, but how many have confessed or have had great difficulty in concealing their failure, or at least the lesser disillusionments of their great life. Does not St. Francis de Sales seem severe, when he compares marriage in such an audacious manner with mushrooms, saying, "There are many bad ones and none excellent"?
We do not depreciate in the least the nobility of marriage, nor the joys that it brings, as well as the sanctity that it demands; that would be narrowness and injustice. But who can tell how fitful human love is? God alone is faithful, never deceiving. If anyone lives his religious life with fidelity, he must, if he is sincere, admit that his years passed in the service of the Master are full years; they may have had their trials, but ineffable joys surpassed by far every suffering.
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Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for Sep 3, Memorial: St Gregory the Great, Pope and Doctor
Monday, 22nd Week in Ordinary Time, Labor Day
Old Calendar: St. Pius X, Pope
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.
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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.
Old Calendar: St. Pius X, Pope
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.
Sunday, September 02, 2007
Thoughts and Counsels - September 3
Meditation for September 3, Forbidden Fruit
"The stupid world," wrote an author, "loves what is forbidden." It is ridiculous but true. In his own clever way St. Francis de Sales observes, "Of the hundred thousand delicious fruits, Eve chose the one which had been forbidden; without doubt if it had been permitted she would not have eaten it."
This observation is quite correct. It is the object that is asked of us that costs the most to give; it is the good that is forbidden us, that we wish the most to grasp. The child who has promised to give one of his toys for the poor, cannot make up his mind when asked for the plaything with which he already consented to part; he clings to all, above all to that one which others tell him to give. I perversely find that which I have no right to possess delightfully pleasant; it suffices to be in possession of the coveted good, to desire it no longer.
I ought to be more detached. Although I don't covet forbidden fruits, I do perhaps covet fruits which were not meant for me; such and such a position in the house which according to my judgment would suit me better; such a class or such work for which I think I have more ability. All this is wasted time and tends to make me dislike what I have been given to do.
I will try to attach myself to what is assigned. The rest is not worth bothering with.
"My God, help me not to concern myself with tasks that have not been appointed to me, but to love with all my soul, my appointment, my house, my work. That is Your will for me. I wish to accomplish it with all my love."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
This observation is quite correct. It is the object that is asked of us that costs the most to give; it is the good that is forbidden us, that we wish the most to grasp. The child who has promised to give one of his toys for the poor, cannot make up his mind when asked for the plaything with which he already consented to part; he clings to all, above all to that one which others tell him to give. I perversely find that which I have no right to possess delightfully pleasant; it suffices to be in possession of the coveted good, to desire it no longer.
I ought to be more detached. Although I don't covet forbidden fruits, I do perhaps covet fruits which were not meant for me; such and such a position in the house which according to my judgment would suit me better; such a class or such work for which I think I have more ability. All this is wasted time and tends to make me dislike what I have been given to do.
I will try to attach myself to what is assigned. The rest is not worth bothering with.
"My God, help me not to concern myself with tasks that have not been appointed to me, but to love with all my soul, my appointment, my house, my work. That is Your will for me. I wish to accomplish it with all my love."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Cures Without Cloning Initiative Campaign
A notice for those who might want to take a more active role in Missouri's cloning and embryonic stem cell research problems:
_________________________________
The "Cures without Cloning" campaign will begin to gather signatures very soon for the Initiative Petition required to place the cloning issue back before the voters in 2008.
Signatures will be gathered in a variety of places: churches, neighborhoods, individuals contacting family and friends, etc. Volunteers will be able to participate in whatever venues they are most comfortable.
Gathering signatures must be done according to the specifications of the Secretary of State, and must be done only by those who are registered to do so.
Training sessions have been scheduled for those who may be interested in serving as a petition circulator in this campaign. At these sessions you will also receive important information as to who the district and county coordinators are for your area.
St. Charles County
Wentzville
Mondays (Sept.10-Oct. 1) at 7 pm
Corporate Parkway Public Library
1200 Corporate Parkway
St. Charles City
Tuesdays (Sept. 4-Sept. 25) at 7 pm
Family Vision Library
516 S. 5th Street
Lincoln County
Wednesday, Sept. 5 at 7 pm
Cuivre River Electric Coop
1112 E. Cherry St., Troy
For more information call
Bev Ehlen at 314-608-0168
Darlene Loeb at 636-456-3543
www.mocureswithoutcloning.com
Paid for by Concerned Women for America of Missouri, PO Box 274, Chesterfield, MO 63006
http:\\missouri.cwfa.org
_________________________________
The "Cures without Cloning" campaign will begin to gather signatures very soon for the Initiative Petition required to place the cloning issue back before the voters in 2008.
Signatures will be gathered in a variety of places: churches, neighborhoods, individuals contacting family and friends, etc. Volunteers will be able to participate in whatever venues they are most comfortable.
Gathering signatures must be done according to the specifications of the Secretary of State, and must be done only by those who are registered to do so.
Training sessions have been scheduled for those who may be interested in serving as a petition circulator in this campaign. At these sessions you will also receive important information as to who the district and county coordinators are for your area.
Wentzville
Mondays (Sept.10-Oct. 1) at 7 pm
Corporate Parkway Public Library
1200 Corporate Parkway
St. Charles City
Tuesdays (Sept. 4-Sept. 25) at 7 pm
Family Vision Library
516 S. 5th Street
Lincoln County
Wednesday, Sept. 5 at 7 pm
Cuivre River Electric Coop
1112 E. Cherry St., Troy
For more information call
Bev Ehlen at 314-608-0168
Darlene Loeb at 636-456-3543
www.mocureswithoutcloning.com
Paid for by Concerned Women for America of Missouri, PO Box 274, Chesterfield, MO 63006
http:\\missouri.cwfa.org
Gospel for the 22nd Sunday in Ordinary Time
From: Luke 14:1, 7-14
[1] One Sabbath when He (Jesus) went to dine at the house of a ruler who belonged to the Pharisees, they were watching Him.
A Lesson About Humility
[7] Now He told a parable to those who were invited, when He marked how they chose the places of honor, saying to them, [8] "When you are invited by any one to a marriage feast, do not sit down in a place of honor, lest a more eminent man than you be invited by him; [9] and he who invited you both will come and say to you, `Give place to this man' and then you will begin with shame to take the lowest place. [10] But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, `Friend, go up higher'; then you will be honored in the presence of all who sit at table with you. [11] For every one who exalts himself will be humbled, and he who humbles himself will be exalted.
Attitude to the Poor
[12] He (Jesus) said to the man who had invited Him, "When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid. [13] But when you give a feast, invite the poor, the maimed, the lame, the blind, [14] and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just."
_____________________
Commentary:
11. Humility is necessary for salvation that Jesus takes every opportunity to stress its importance. Here He uses the attitudes of people at banquet to remind us again that it is God who assigns the places at the Heavenly banquet. "Together with humility, the realization of the greatness of man's dignity--and of the overwhelming fact that, by grace, we are made children of God--forms a single attitude. It is not our own efforts that save us and gives us life; it is the grace of God. This is a truth which must never be forgotten" ([St] J. Escriva, "Christ Is Passing By", 133).
14. A Christian acts in the world in the same way anyone else does; but his dealings with his colleagues and others should not be based on pursuit of reward or vainglory: the first think he should seek is God's glory, desiring Heaven as his only reward (cf. Luke 6:32-34).
___________________________
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.
[1] One Sabbath when He (Jesus) went to dine at the house of a ruler who belonged to the Pharisees, they were watching Him.
A Lesson About Humility
[7] Now He told a parable to those who were invited, when He marked how they chose the places of honor, saying to them, [8] "When you are invited by any one to a marriage feast, do not sit down in a place of honor, lest a more eminent man than you be invited by him; [9] and he who invited you both will come and say to you, `Give place to this man' and then you will begin with shame to take the lowest place. [10] But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, `Friend, go up higher'; then you will be honored in the presence of all who sit at table with you. [11] For every one who exalts himself will be humbled, and he who humbles himself will be exalted.
Attitude to the Poor
[12] He (Jesus) said to the man who had invited Him, "When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid. [13] But when you give a feast, invite the poor, the maimed, the lame, the blind, [14] and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just."
_____________________
Commentary:
11. Humility is necessary for salvation that Jesus takes every opportunity to stress its importance. Here He uses the attitudes of people at banquet to remind us again that it is God who assigns the places at the Heavenly banquet. "Together with humility, the realization of the greatness of man's dignity--and of the overwhelming fact that, by grace, we are made children of God--forms a single attitude. It is not our own efforts that save us and gives us life; it is the grace of God. This is a truth which must never be forgotten" ([St] J. Escriva, "Christ Is Passing By", 133).
14. A Christian acts in the world in the same way anyone else does; but his dealings with his colleagues and others should not be based on pursuit of reward or vainglory: the first think he should seek is God's glory, desiring Heaven as his only reward (cf. Luke 6:32-34).
___________________________
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 01, 2007
Thoughts and Counsels - September 2
Meditation for September 2, The Vice of Ownership
St. Benedict calls ownership on the part of a monk a vice. I hold nothing as my own. All is common property or ought to be. But each object is sacred; and ought to be regarded as a sacred altar vessel; is it not really a part of the House of God?
I can fail against my vow of poverty by appropriating for my exclusive personal use what ought to remain general, or by not using in accordance with obedience whatever I am permitted to have.
In certain novitiates there is a custom of periodically changing cells, the better to fulfill the word of Scripture We have not here a lasting city, and to prevent the possibility of establishing for oneself a little nest.
At certain intervals, St. Mary Magdalene of Pazzi used to make an examination of poverty in the cells of her religious, the "scrutinium paupertatis," a sort of inventory of the objects used by each.
It is unbelievable how much I manage to accumulate without being aware of it; this is due to lack of vigilance.
I need not be excessively scrupulous, but only beautifully upright. I will resolutely rid myself of whatever is useless. I will ask the necessary permissions.
The more truly poor I am, the more will I resemble Jesus Christ; the freer will I be from harmful attachments, and the farther removed from the tastes and habits of the world, where everyone is thirsty to possess. I will show myself truly detached, by being vigilant in regard to little presents that I give or receive. Everything that is given for my use belongs to God; and must be treated as sacred.
"O Jesus, poor among the poor, give me a truly religious esteem and respect for Holy Poverty."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
I can fail against my vow of poverty by appropriating for my exclusive personal use what ought to remain general, or by not using in accordance with obedience whatever I am permitted to have.
In certain novitiates there is a custom of periodically changing cells, the better to fulfill the word of Scripture We have not here a lasting city, and to prevent the possibility of establishing for oneself a little nest.
At certain intervals, St. Mary Magdalene of Pazzi used to make an examination of poverty in the cells of her religious, the "scrutinium paupertatis," a sort of inventory of the objects used by each.
It is unbelievable how much I manage to accumulate without being aware of it; this is due to lack of vigilance.
I need not be excessively scrupulous, but only beautifully upright. I will resolutely rid myself of whatever is useless. I will ask the necessary permissions.
The more truly poor I am, the more will I resemble Jesus Christ; the freer will I be from harmful attachments, and the farther removed from the tastes and habits of the world, where everyone is thirsty to possess. I will show myself truly detached, by being vigilant in regard to little presents that I give or receive. Everything that is given for my use belongs to God; and must be treated as sacred.
"O Jesus, poor among the poor, give me a truly religious esteem and respect for Holy Poverty."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for Saturday, 21st Week in Ordinary Time
Optional Memorial: Our Lady's Saturday
Old Calendar: St. Giles, hermit and abbot; Twelve Holy Brothers, martyrs
From: Matthew 25:14-30
The Parable of the Talents
(Jesus said to His disciples,) [14] "For it will be as when a man going on a journey called his servants and entrusted to them his property; [15] to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. [16] He who had received the five talents went at once and traded with them; and he made five talents more. [17] So also, he who had the two talents made two talents more. [18] But he who had received the one talent went and dug in the ground and hid his master's money. [19] Now after a long time the master of those servants came and settled accounts with them. [20] And he who received the five talents came forward, bringing five talents more, saying, `Master, you delivered to me five talents; here I have made five talents more.' [21] His master said to him, `Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' [22] And he also who had the two talents came forward, saying, `Master, you delivered to me two talents; here I have made two talents more.' [23] His master said to him, `Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' [24] He also who had received the one talent came forward, saying, `Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; [25] so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' [26] But his master answered him, `You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? [27] Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. [28] So take the talent from him, and give it to him who has the ten talents. [29] For to every one who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. [30] And cast the worthless servant into the outer darkness; there men will weep and gnash their teeth.'"
________________________________
Commentary:
14-30. A talent was not any kind of coin but a measure of value worth about fifty kilos (one hundred pounds) of silver.
In this parable the main message is the need to respond to grace by making a genuine effort right through one's life. All the gifts of nature and grace which God has given us should yield a profit. It does not matter how many gifts we have received; what matters is our generosity in putting them to good use.
A person's Christian calling should not lie hidden and barren: it should be outgoing, apostolic and self-sacrificial. "Don't lose your effectiveness; instead, trample on your selfishness. You think your life is for yourself? Your life is for God, for the good of all men, though your love for our Lord. Your buried talent, dig it up again! Make it yield" ([St] J. Escriva, "Friends of God", 47).
An ordinary Christian cannot fail to notice that Jesus chose to outline his teaching on response to grace by using the simile of men at work. Here we have a reminder that the Christian normally lives out his vocation in the context of ordinary, everyday affairs. "There is just one life, made of flesh and spirit. And it is this life which has to become, in both soul and body, holy and filled with God. We discover the invisible God in the most visible and material things. There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him" ([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.
Old Calendar: St. Giles, hermit and abbot; Twelve Holy Brothers, martyrs
From: Matthew 25:14-30
The Parable of the Talents
(Jesus said to His disciples,) [14] "For it will be as when a man going on a journey called his servants and entrusted to them his property; [15] to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. [16] He who had received the five talents went at once and traded with them; and he made five talents more. [17] So also, he who had the two talents made two talents more. [18] But he who had received the one talent went and dug in the ground and hid his master's money. [19] Now after a long time the master of those servants came and settled accounts with them. [20] And he who received the five talents came forward, bringing five talents more, saying, `Master, you delivered to me five talents; here I have made five talents more.' [21] His master said to him, `Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' [22] And he also who had the two talents came forward, saying, `Master, you delivered to me two talents; here I have made two talents more.' [23] His master said to him, `Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' [24] He also who had received the one talent came forward, saying, `Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; [25] so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' [26] But his master answered him, `You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? [27] Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. [28] So take the talent from him, and give it to him who has the ten talents. [29] For to every one who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. [30] And cast the worthless servant into the outer darkness; there men will weep and gnash their teeth.'"
________________________________
Commentary:
14-30. A talent was not any kind of coin but a measure of value worth about fifty kilos (one hundred pounds) of silver.
In this parable the main message is the need to respond to grace by making a genuine effort right through one's life. All the gifts of nature and grace which God has given us should yield a profit. It does not matter how many gifts we have received; what matters is our generosity in putting them to good use.
A person's Christian calling should not lie hidden and barren: it should be outgoing, apostolic and self-sacrificial. "Don't lose your effectiveness; instead, trample on your selfishness. You think your life is for yourself? Your life is for God, for the good of all men, though your love for our Lord. Your buried talent, dig it up again! Make it yield" ([St] J. Escriva, "Friends of God", 47).
An ordinary Christian cannot fail to notice that Jesus chose to outline his teaching on response to grace by using the simile of men at work. Here we have a reminder that the Christian normally lives out his vocation in the context of ordinary, everyday affairs. "There is just one life, made of flesh and spirit. And it is this life which has to become, in both soul and body, holy and filled with God. We discover the invisible God in the most visible and material things. There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him" ([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.
Friday, August 31, 2007
Thoughts and Counsels - September 1
He who perseveres with constancy and fervor will, without fail, raise himself to a high degree of perfection.
-Bl. Henry Suso
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-Bl. Henry Suso
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for September 1, Fraternal Correction
"After you have once given yourself to Jesus in religion, you should, in the spirit of faith, consider each member of the community as being charged by Jesus Christ to train and form you." (St. John of the Cross.)
There are certain official exercises that require others to point out my faults. I must lend myself to this with good grace; in certain convents these exercises are beautifully and fittingly termed exercises of charity. I will show myself very grateful to those who are willing to point out my faults.
But aside from these official exercises, there are many occasions when my companions, intentionally or unintentionally, make me feel my deficiencies, pointing out my eccentricity, my faults, my thoughtlessness. They may do it in my office, or in the course of a recreation; they may make just a passing reference or a direct reproach.
And these little jabs and comments are likely to wound me much more intensely than the official exercises at which I am expecting corrections. It is understood that I will be told my failings in chapter. But in recreation? Or while passing through the hall, even without having asked for it? Oh no! I have more than once felt like flying into a passion.
Let me remember the words of St. John of the Cross and, instead of fretting or getting peevish, remedy my fault interiorly. Jesus Christ it is who trains and forms me and I can only gain by accepting all with a smile.
I will never call others' attention to their faults if I bave not been commissioned to do so, but should someone even without authority correct me for my faults and irregularities, I will keep my soul in peace and profit by the admonition.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
There are certain official exercises that require others to point out my faults. I must lend myself to this with good grace; in certain convents these exercises are beautifully and fittingly termed exercises of charity. I will show myself very grateful to those who are willing to point out my faults.
But aside from these official exercises, there are many occasions when my companions, intentionally or unintentionally, make me feel my deficiencies, pointing out my eccentricity, my faults, my thoughtlessness. They may do it in my office, or in the course of a recreation; they may make just a passing reference or a direct reproach.
And these little jabs and comments are likely to wound me much more intensely than the official exercises at which I am expecting corrections. It is understood that I will be told my failings in chapter. But in recreation? Or while passing through the hall, even without having asked for it? Oh no! I have more than once felt like flying into a passion.
Let me remember the words of St. John of the Cross and, instead of fretting or getting peevish, remedy my fault interiorly. Jesus Christ it is who trains and forms me and I can only gain by accepting all with a smile.
I will never call others' attention to their faults if I bave not been commissioned to do so, but should someone even without authority correct me for my faults and irregularities, I will keep my soul in peace and profit by the admonition.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for Friday, 21st Week in Ordinary Time
Old Calendar: St. Raymund Nonnatus, confessor
From: Matthew 25:1-13
The Parable of the Wise and Foolish Maidens
(Jesus said to His disciples,) [1] "Then the Kingdom of Heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom. [2] Five of them were foolish, and five were wise. [3] For when the foolish took their lamps, they took no oil with them; [4] but the wise took flasks of oil with their lamps. [5] As the bridegroom was delayed, they all slumbered and slept. [6] But at midnight there was a cry, `Behold the bridegroom! Come out to meet him.' [7] Then all those maidens rose and trimmed their lamps. [8] And the foolish said to the wise, `Give us some of your oil, for our lamps are going out.' [9] But the wise replied, `Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' [10] And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. [11] Afterwards the other maidens came also, saying, `Lord, lord, open to us.' [12] But he replied, `Truly, I say to you, I do not know you.' [13] Watch therefore, for you know neither the day nor the hour."
_______________________
Commentary:
1-46. The whole of chapter 25 is a practical application of the teaching contained in chapter 24. With these parables of the wise and foolish virgins and of the talents, and His teaching on the Last Judgment, our Lord is again emphasizing the need for vigilance (cf. note on Matthew 24:42). In this sense, chapter 25 makes chapter 24 more intelligible.
1-13. The main lesson of this parable has to do with the need to be on the alert: in practice, this means having the light of faith, which is kept alive with the oil of charity. Jewish weddings were held in the house of the bride's father. The virgins are young unmarried girls, bridesmaids who are in the bride's house waiting for the bridegroom to arrive. The parable centers on the attitude one should adopt up to the time when the bridegroom comes. In other words, it is not enough to know that one is "inside" the Kingdom, the Church: one has to be on the watch and be preparing for Christ's coming by doing good works.
This vigilance should be continuous and unflagging, because the devil is forever after us, prowling around "like a roaring lion, seeking someone to devour" (1 Peter 5:8). "Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works [...]; make ready the lamps, make sure they do not go out [...], renew them with the inner oil of an upright conscience; then shall the Bridegroom enfold you in the embrace of His love and bring you into His banquet room, where your lamp can never be extinguished" (St. Augustine, "Sermon", 93).
___________________________
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: Matthew 25:1-13
The Parable of the Wise and Foolish Maidens
(Jesus said to His disciples,) [1] "Then the Kingdom of Heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom. [2] Five of them were foolish, and five were wise. [3] For when the foolish took their lamps, they took no oil with them; [4] but the wise took flasks of oil with their lamps. [5] As the bridegroom was delayed, they all slumbered and slept. [6] But at midnight there was a cry, `Behold the bridegroom! Come out to meet him.' [7] Then all those maidens rose and trimmed their lamps. [8] And the foolish said to the wise, `Give us some of your oil, for our lamps are going out.' [9] But the wise replied, `Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' [10] And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. [11] Afterwards the other maidens came also, saying, `Lord, lord, open to us.' [12] But he replied, `Truly, I say to you, I do not know you.' [13] Watch therefore, for you know neither the day nor the hour."
_______________________
Commentary:
1-46. The whole of chapter 25 is a practical application of the teaching contained in chapter 24. With these parables of the wise and foolish virgins and of the talents, and His teaching on the Last Judgment, our Lord is again emphasizing the need for vigilance (cf. note on Matthew 24:42). In this sense, chapter 25 makes chapter 24 more intelligible.
1-13. The main lesson of this parable has to do with the need to be on the alert: in practice, this means having the light of faith, which is kept alive with the oil of charity. Jewish weddings were held in the house of the bride's father. The virgins are young unmarried girls, bridesmaids who are in the bride's house waiting for the bridegroom to arrive. The parable centers on the attitude one should adopt up to the time when the bridegroom comes. In other words, it is not enough to know that one is "inside" the Kingdom, the Church: one has to be on the watch and be preparing for Christ's coming by doing good works.
This vigilance should be continuous and unflagging, because the devil is forever after us, prowling around "like a roaring lion, seeking someone to devour" (1 Peter 5:8). "Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works [...]; make ready the lamps, make sure they do not go out [...], renew them with the inner oil of an upright conscience; then shall the Bridegroom enfold you in the embrace of His love and bring you into His banquet room, where your lamp can never be extinguished" (St. Augustine, "Sermon", 93).
___________________________
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.
Thursday, August 30, 2007
Thoughts and Counsels - August 31
I have never gone out to mingle with the world without losing something of myself.
-St. Albert the Great [St. Albertus Magnus]
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-St. Albert the Great [St. Albertus Magnus]
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for August 31, Rigid Virtue
Certain religious [and others] add a supplementary severity to that required by the rule, on account of their exaggerated and rigid interpretation of it.
Not only do they forbid in themselves all shortcomings, which would certainly be praiseworthy, but they manifest so much harshness and lack of good nature in their virtuous attitude as to make it unattractive, and by that very fact, no virtue at all. They concentrate rigorously, and often with bitterness, upon the failings and weaknesses of others, thus wounding charity under pretext of defending the rights of fidelity to the Rule, without making fidelity loved.
To such overly harsh and rigorous persons, St. Theresa of Avila said, "Believe me, our Rule does not want severe persons, it is sufficiently so itself."
We must not, however, tolerate any easy-going discipline; any offhandedness manifested in a breezy take-it-or-leave-it attitude; any easy indulgence for self which readily pardons everything thus condoning mediocrity.
Neither should we adopt a tense and strenuous spirituality, fatiguing not only for the one who lives it, but likewise for all those who see him or her live it; nor should we harbor in our personality any tartness that love has not sufficiently mellowed; or that cannot see the saving side of any situation, or its most favorable interpretation.
"O Jesus, do not allow me to practice a morose and peevish virtue; let my virtue be living and solid, but serene and attractive as well."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Not only do they forbid in themselves all shortcomings, which would certainly be praiseworthy, but they manifest so much harshness and lack of good nature in their virtuous attitude as to make it unattractive, and by that very fact, no virtue at all. They concentrate rigorously, and often with bitterness, upon the failings and weaknesses of others, thus wounding charity under pretext of defending the rights of fidelity to the Rule, without making fidelity loved.
To such overly harsh and rigorous persons, St. Theresa of Avila said, "Believe me, our Rule does not want severe persons, it is sufficiently so itself."
We must not, however, tolerate any easy-going discipline; any offhandedness manifested in a breezy take-it-or-leave-it attitude; any easy indulgence for self which readily pardons everything thus condoning mediocrity.
Neither should we adopt a tense and strenuous spirituality, fatiguing not only for the one who lives it, but likewise for all those who see him or her live it; nor should we harbor in our personality any tartness that love has not sufficiently mellowed; or that cannot see the saving side of any situation, or its most favorable interpretation.
"O Jesus, do not allow me to practice a morose and peevish virtue; let my virtue be living and solid, but serene and attractive as well."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Oh Beautiful Gaia
Such is the refrain sung recently at most recent "Women- Led Liturgy" held at St Cronan's parish this past August 25th.
This "Women-Led Liturgy" was titled A Celebration of our Common Journey on our precious Earth.
The opening song, "O Beautiful Gaia" sounds particularly pagan:
After an opening prayer and a reading from the Book of the Prophet Jeremiah, there is a "Litany of the Circle."
Nowhere, in any of my Catholic prayer books, have I been able to find this "Litany." But then, that is not surprising.
After this litany and a reading of Called to Become by Edwina Gateley V.M.M., there was a homily? and a "Sharing"? followed by a:
For the full details, see this.
Details courtesy of "Catholic" Action Network.
This "Women-Led Liturgy" was titled A Celebration of our Common Journey on our precious Earth.
The opening song, "O Beautiful Gaia" sounds particularly pagan:
O East you are freshness...And is reminiscent of the "Prayer of Directions" of Renew 2000.
O South we bring praises...
O West vast horizon...
O North, great preserver...
O Sacred Center, We live in you always...
After an opening prayer and a reading from the Book of the Prophet Jeremiah, there is a "Litany of the Circle."
Nowhere, in any of my Catholic prayer books, have I been able to find this "Litany." But then, that is not surprising.
After this litany and a reading of Called to Become by Edwina Gateley V.M.M., there was a homily? and a "Sharing"? followed by a:
Crowning with Baby’s Breath: (Name), You are created in God’s image in her own image she has created you.Standard fare these days, it seems.
For the full details, see this.
Details courtesy of "Catholic" Action Network.
Sep 21 & 22 - Catholic Theater, The Surprise
A new St. Louis based theater company will open its first season with five overtly Christian shows beginning on September 21st and 22nd at the Archdiocesan Pastoral Center in Shrewsbury. The first is a play by English author GK Chesterton. Written at the behest of his friend George Bernard Shaw, The Surprise is a kind of Romantic Fairy Tale - a story which answers the question "What do people want in life, and how can they get it?"“The Surprise is an amazing play, a kind of Romantic Fairy Tale combined with Six Characters in Search of an Author – a story which answers the question can fantasy and reality meet – and what happens when they do?”Recommended for teens on up. Tickets ($15) are available through MetroTix and directly from The Theater of the Word at 314-840-WORD. Showtime is 8 p.m. both nights. For more information about future performances and other projects, find them at http://www.thewordinc.org/
The Surprise was recently filmed by EWTN to be aired worldwide, and several members of the cast of the TV movie version will be appearing in St. Louis in this production.
From Theater of the Word Incorporated, we also read:
Other presentations that will round out The Theater of the Word’s first season include A Morning Star Christmas, The Smallest of All, and The Journey of St. Paul. “We are particularly excited to be producing The Smallest of All,” observes O’Brien, “by St. Louis playwright Mother Mary Francis. It’s a beautiful story of the impact of holiness on the lives of regular people, and how a simple love for God can redeem even the hardest of hearts.”==================
Indeed, Archibshop Raymond Burke has been encouraging a local production of some of Mother Mary Francis’ works for quite some time, and has offered the Theater of the Word his generous support. Other supporters include Ignatius Press, the St. Louis Chesterton Society, and EWTN, which will be airing an anthology show on Christian drama, hosted by Kevin O’Brien, beginning in 2008 or 2009.
A promotional video for Theater of the Word can be viewed at YouTube here:
http://www.youtube.com/user/OBrienMysteries
And for something else of note:
Credo Board Member Tom Leith is playing the part of the King in "The Surprise". Tom also a member of the St. Louis Chesterton Society. Their website is http://chestertonstl.wordpress.com The following weekend, actors Chuck Chalberg, Kevin O'Brien, and host of EWTN's program "G. K. Chesterton: The Apostle of Common Sense", Dale Ahlquist, will present a show "Chumming with Chesterton and Bumming with Belloc"
The EWTN page for the Chesterton Series is here:
http://www.ewtn.com/series/chesterton/index.htm
Babies of Mozambique Targeted for Abortion Program
This urgent message from Fr Tom Euteneuer can be read here.
It begins:
It begins:
My last few Spirit & Life columns have addressed the fact that abortion is demonic ... a huge spiritual vortex of sin pulling people into it. It is a spiritual power that negates God's plan for love, life and the family. And because it destroys souls as well as bodies, abortion is the devil's masterpiece of evil.Well, the devil and his minions are on the verge of adding Mozambique to its collection of evil masterpieces. There may yet be time to stop him ... but only if you act now!Our man on the ground in Mozambique is Emil Hagamu. He sent me an urgent report on the dire threat that is about to fall on the Mozambique nation ... as well as his plans to rally the people to defeat this diabolical campaign to legalize abortion-on-demand...
Gospel for Thursday, 21st Week in Ordinary Time
Old Calendar: St. Rose of Lima, virgin; Saints Felix and Adauctus, martyrs; St. Fiacre
From: Matthew 24:42-51
Vigilance. The Faithful Servant
(Jesus said to his disciples,) [42] "Watch therefore, for you do not know on what day your Lord is coming. [43] But know this, that if the householder had known in what part of the night the thief was coming, he would have watched and would not have let his house be broken into. [44] Therefore you also must be ready; for the Son of man is coming at an hour you do not expect.
[45] "Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? [46] Blessed is that servant whom his master when he comes will find so doing. [47] Truly, I say to you, he will set him over all his possessions. [48] But if that wicked servant says to himself, 'My master is delayed,' [49] and begins to beat his fellow servants, and eats and drinks with the drunken, [50] the master of that servant will come on a day when he does not expect him and at an hour he does not know, [51] and will punish him, and put him with the hypocrites; there men will weep and gnash their teeth."
___________________________
Commentary:
42. Jesus himself draws from this revelation about the future the practical moral that a Christian needs to be on the watch, living each day as if it were his last.
The important thing is not to be speculating about when these events will happen and what form they will take, but to live in such a way that they find us in the state of grace.
51. "And will punish him [or, cut him in pieces]": this can be understood as a metaphor for "will cast him away". "Weeping and gnashing of teeth": the pains of hell.
___________________________
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: Matthew 24:42-51
Vigilance. The Faithful Servant
(Jesus said to his disciples,) [42] "Watch therefore, for you do not know on what day your Lord is coming. [43] But know this, that if the householder had known in what part of the night the thief was coming, he would have watched and would not have let his house be broken into. [44] Therefore you also must be ready; for the Son of man is coming at an hour you do not expect.
[45] "Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? [46] Blessed is that servant whom his master when he comes will find so doing. [47] Truly, I say to you, he will set him over all his possessions. [48] But if that wicked servant says to himself, 'My master is delayed,' [49] and begins to beat his fellow servants, and eats and drinks with the drunken, [50] the master of that servant will come on a day when he does not expect him and at an hour he does not know, [51] and will punish him, and put him with the hypocrites; there men will weep and gnash their teeth."
___________________________
Commentary:
42. Jesus himself draws from this revelation about the future the practical moral that a Christian needs to be on the watch, living each day as if it were his last.
The important thing is not to be speculating about when these events will happen and what form they will take, but to live in such a way that they find us in the state of grace.
51. "And will punish him [or, cut him in pieces]": this can be understood as a metaphor for "will cast him away". "Weeping and gnashing of teeth": the pains of hell.
___________________________
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.
Wednesday, August 29, 2007
Thoughts and Counsels - August 30
Meditation for August 30, A Life Marked with the Cross
The Bull of canonization of St. Rose of Lima relates that when a very young child she used to have a good time with her brother Ferdinand, trying to see which of the two could throw his flower petals the highest. One day after the flowers thrown by Ferdinand had fallen immediately to the ground, the flowers thrown by little Rose remained suspended in the air and, grouping themselves as by an invisible magnet, traced above her a sort of cross.
Pretty and eloquent symbol!
Every time that a sacrifice, or an opportunity of practicing virtue, or a possibility of manifesting my love presents itself to me, I will say, "You ask this of me, Lord, take it, here it is" - and as children do in processions, I will throw towards the sky, with all my soul, the generosity asked for.
At the moment of rising. . . Here, LordI Ecce Ancilla!
Then in prayer. . . Here, Lord, all my attention, and all my heart. Ecce!
Then in the thousand and one occupations of the duties of my state, the renunciations that it imposes, my office, my health, recreations, the apostolate, here, Lord, take, all that, and yet more.
And all the sacrifices rising invisibly towards God will group themselves above my life like a great cross of light.
Then the Most High, looking down on me from heaven, will see my entire existence marked with the sign which does not deceive.
"That one, that one, Oh, I recognize her truly as Mine. She carries, not only on her clothing but also upon her life, the mark of my Son, the Cross; I love her and I bless her."
Beginning today, I shall practice throwing my flowers towards heaven, the white flowers of my virginal love, the purple flowers of my sacrifices.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Pretty and eloquent symbol!
Every time that a sacrifice, or an opportunity of practicing virtue, or a possibility of manifesting my love presents itself to me, I will say, "You ask this of me, Lord, take it, here it is" - and as children do in processions, I will throw towards the sky, with all my soul, the generosity asked for.
At the moment of rising. . . Here, LordI Ecce Ancilla!
Then in prayer. . . Here, Lord, all my attention, and all my heart. Ecce!
Then in the thousand and one occupations of the duties of my state, the renunciations that it imposes, my office, my health, recreations, the apostolate, here, Lord, take, all that, and yet more.
And all the sacrifices rising invisibly towards God will group themselves above my life like a great cross of light.
Then the Most High, looking down on me from heaven, will see my entire existence marked with the sign which does not deceive.
"That one, that one, Oh, I recognize her truly as Mine. She carries, not only on her clothing but also upon her life, the mark of my Son, the Cross; I love her and I bless her."
Beginning today, I shall practice throwing my flowers towards heaven, the white flowers of my virginal love, the purple flowers of my sacrifices.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
News from the Diocese of Orange
This bitter news from the Diocese of Orange is disconcerting to say the least. In defiant opposition, it seems, to the motu proprio, Summorum Pontificum, the "extraordinary form" of the Holy Mass is being denied to the faithful. But, Halloween Masses, complete with extraordinary ministers of Holy Communion dressed as devils, are probably still OK...
Here is the email as I received it:
Here is the email as I received it:
Friends,The faithful of Orange could use our prayers - and it seems, the bishop does as well.
Bishop Tod Brown (Diocese of Orange) has delayed, indefinitely, the Tridentine Mass at St. Mary's that was promised to be reinstated on Sept 16, 2007, at the noon Mass (see July 15 bulletin quoted below), according to Pope Benedict's motu proprio. http://romancatholicblog.typepad.com/roman_catholic_blog/2007/07/summorum-pont-1.html
Fr Tran had published the good news about the reinstatement in the St. Mary's bulletin of July 15 and today, Aug 25, Fr. Tran took it away (see bulletin text in blog linked below), just minutes before he left town, under the direction of B. Brown, to go to Vietnam for 2 months.
(Fr. Martin Tran promised the Tridentine in the July 15 bulletin, quoted here) -"I know that several of us have been so excited about all of this, after prayers and prayers, encouragement and requests. With the expressed permission of our Bishop in his “Memorandum”:“I urge pastors to join me in a common pastoral approach to the implementation of the Motu Proprio. It is the prerogative of pastors when requested by...parishioners in the full canonical sense of that term, and who request the celebration of the Holy Mass according to the rite of the Roman Missal published in 1962…it is their prerogative to “willingly accede” to their request”. Therefore, as your Administrator/Pastor, I wholeheartedly “accede”: We will have the Tridentine Mass officially started on September 16 at 12:00 Noon Mass..."And today we received "some corrections" from Fr. Martin Tran - NO Tridentine Mass (bulletin quoted on the blog link).
Please read this link and the links on the blog
http://romancatholicblog.typepad.com/roman_catholic_blog/2007/08/the-games-peopl.html?cid=80634817#comments
and then please call the bishop's office and tell him that you will call every day (and then call every day) until he publishes something on the homepage of the www.rcbo.org website that says he will reinstate the Tridentine at St. Mary's by Sept. 16, and notifies the office of St. Mary's by the Sea.
And as a diocese-wide show of support for our Holy Father's motu proprio- please tell Bishop Brown if he if does not do so by Sept 14, that you will withhold your weekly contribution on the week of Sept 16 at your parish, wherever you are in the diocese.
Bishop Brown's phone 714-282-3106
If you have a few extra minutes, please also contact:
Fr. Tuan Pham 282-3108 (Bishop Brown's secretary)
Fr. Michael Heher 282-3110
Bishop Luong 282-3102
Judy Bobier - (Bishop Secretary) 282-3105
Our bishop is refusing to follow direct orders from the Pope - if we must compel him to follow instructions from the Vatican , then, we must. For the sake of his soul, please contact the bishop.
We beg God's help in our effort, and we pray for Bishop Tod Brown's conversion to the true faith IN LINE WITH ROME.
Thank you,
blessings,
carol
Please forward to the nuncio, nuntiususa@nuntiususa.org
the Holy Father, benedictxvi@vatican.va
and to all on your lists.
###
Msg from Massabuse:
Please print and fax a copy of this email to:
ATT: Cardinal Castrillion Hoyos,
President Pontifical Commission Ecclesia Dei
fax: 011-3906-6988-3412
(if you can, also add a brief personal note on the fax, with your contact information, it might help)
Catholic University of America Provides Platform for Kerry top Speak
University approves Sen. Kerry to speak
College Democrats appealed initial rejection, Mass. Senator will address environment, Iraq
Recently, I was asked by a couple of retired teachers who received a contribution request from CUA if it would be a worthy institution for them to send a donation...
Needless to say, their contributions do not include CUA...
College Democrats appealed initial rejection, Mass. Senator will address environment, Iraq
Recently, I was asked by a couple of retired teachers who received a contribution request from CUA if it would be a worthy institution for them to send a donation...
Needless to say, their contributions do not include CUA...
Gospel for Aug 29, Memorial: Martyrdom of St. John the Baptist
From: Mark 6:17-29
John the Baptist Beheaded
[17] For Herod had sent and seized John, and bound him in prison for the sake of Herodias, his brother Philip's wife; because he had married her. [18] For John said to Herod, "It is not lawful for you to have your brother's wife." [19] And Herodias had a grudge against him, and wanted to kill him. But she could not, [20] for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly. [21] But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee. [22] For when Herodias' daughter came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will grant it." [23] And he said to her, "Whatever you ask me, I will give you, even half of my kingdom." [24] And she went out, and said to her mother, "What shall I ask?" And she said, "The head of John the Baptizer." [25] And she came in immediately with haste to the king, and asked, saying, "I want you to give me at once the head of John the Baptizer on a platter." [26] And the King was exceedingly sorry; but because of his oath and his guests he did not want to break his word to her. [27] And immediately the king sent a soldier of the guard and gave orders to bring his head. He went and beheaded him in the prison, [28] and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. [29] When his disciples heard of it, they came and took his body, and laid it in a tomb.
___________________________
Commentary:
16-29. It is interesting that the extensive account of the death of John the Baptist is inserted here in the Gospel narrative. The reason is St. John the Baptist's special relevance in the history of salvation: he is the Precursor, entrusted with the task of preparing the way for the Messiah. Besides, John the Baptist had a great reputation among the people: they believed him to be a prophet (Mark 11:32); some even thought he was the Messiah (Luke 3:15; John 1:20); and they flocked to him from many places (Mark 1:5). Jesus Himself said: "Among those born of women there has risen no one greater than John the Baptist" (Matthew 11:11). Later, the Apostle St. John will speak of him in the Gospel: "There was a man sent from God, whose name was John" (John 1:6); but the sacred text points out that, despite this, he was not the light, but rather the witness to the light (John 1:6-8). More correctly, he was the lamp carrying the light (John 5:35). We are told here that he was a righteous man and preached to everyone what had to be preached: he had a word for people at large, for publicans, for soldiers (Luke 3:10-14); for Pharisees and Sadducees (Matthew 3:7-12); for King Herod himself (Mark 6:18-20). This humble, upright and austere man paid with his life for the witness he bore to Jesus the Messiah (John 1:29 and 36-37).
26. Oaths and promises immoral in content should never be made, and, if made, should never be kept. This is the teaching of the Church, which is summed up in the "St. Pius X Catechism", 383, in the following way: "Are we obliged to keep oaths we have sworn to do unjust and unlawful things? Not only are we not obliged: we sin by making such oaths, for they are prohibited by the Law of God or of the Church."
___________________________
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.
John the Baptist Beheaded
[17] For Herod had sent and seized John, and bound him in prison for the sake of Herodias, his brother Philip's wife; because he had married her. [18] For John said to Herod, "It is not lawful for you to have your brother's wife." [19] And Herodias had a grudge against him, and wanted to kill him. But she could not, [20] for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly. [21] But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee. [22] For when Herodias' daughter came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will grant it." [23] And he said to her, "Whatever you ask me, I will give you, even half of my kingdom." [24] And she went out, and said to her mother, "What shall I ask?" And she said, "The head of John the Baptizer." [25] And she came in immediately with haste to the king, and asked, saying, "I want you to give me at once the head of John the Baptizer on a platter." [26] And the King was exceedingly sorry; but because of his oath and his guests he did not want to break his word to her. [27] And immediately the king sent a soldier of the guard and gave orders to bring his head. He went and beheaded him in the prison, [28] and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. [29] When his disciples heard of it, they came and took his body, and laid it in a tomb.
___________________________
Commentary:
16-29. It is interesting that the extensive account of the death of John the Baptist is inserted here in the Gospel narrative. The reason is St. John the Baptist's special relevance in the history of salvation: he is the Precursor, entrusted with the task of preparing the way for the Messiah. Besides, John the Baptist had a great reputation among the people: they believed him to be a prophet (Mark 11:32); some even thought he was the Messiah (Luke 3:15; John 1:20); and they flocked to him from many places (Mark 1:5). Jesus Himself said: "Among those born of women there has risen no one greater than John the Baptist" (Matthew 11:11). Later, the Apostle St. John will speak of him in the Gospel: "There was a man sent from God, whose name was John" (John 1:6); but the sacred text points out that, despite this, he was not the light, but rather the witness to the light (John 1:6-8). More correctly, he was the lamp carrying the light (John 5:35). We are told here that he was a righteous man and preached to everyone what had to be preached: he had a word for people at large, for publicans, for soldiers (Luke 3:10-14); for Pharisees and Sadducees (Matthew 3:7-12); for King Herod himself (Mark 6:18-20). This humble, upright and austere man paid with his life for the witness he bore to Jesus the Messiah (John 1:29 and 36-37).
26. Oaths and promises immoral in content should never be made, and, if made, should never be kept. This is the teaching of the Church, which is summed up in the "St. Pius X Catechism", 383, in the following way: "Are we obliged to keep oaths we have sworn to do unjust and unlawful things? Not only are we not obliged: we sin by making such oaths, for they are prohibited by the Law of God or of the Church."
___________________________
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.
Tuesday, August 28, 2007
Thoughts and Counsels - August 29
One whose heart is embittered can do nothing but contend and contradict, finding something to oppose in every remark.
-Ven. Julienne Morel
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-Ven. Julienne Morel
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for August 29, The Art of Disappearing
There is not perhaps an example of more profound humility than the example given by the foundress of the Religious of the Cenacle, Rev. Mother Couderc.
At thirty-three, she resigned the generalship, and for nearly fifty years she obeyed like an ordinary sister. It was only at the end of her life that anyone around her understood the extraordinary favors with which the Lord had showered her, and how united she was with God. Cardinal Lavigerie, stopping at a convent where she was stationed, asked the superior, "Who is that religious? "
"She is one of our old Mothers," answered the Superior. She was in reality the soul of the Congregation. Through her love of God, her patience and her goodness, through her humility perhaps still more, she supported her whole institute. Today there is talk of beatifying her. [Pope Paul VI canonized her in 1970.]
And I? Do I easily accept being put on the shelf? If on account of age, or for a better distribution of services in the house, it is necessary to cut down or modify my activity, is it not an affair of state; must not the superiors ponder long in order to know how to make me accept their decision? If it is necessary to point out to me an imperfection, or a mistake, or to suggest a procedure that is better, must they not put on kid gloves, as the saying goes?
Did I enter religious life to remain so sensitive? Should not my superiors be able to speak straightforwardly to me; to take away something I have used; to change my occupation without needless precaution?
I am nothing. Let them treat me as they wish. My God, teach me the art of disappearing.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
At thirty-three, she resigned the generalship, and for nearly fifty years she obeyed like an ordinary sister. It was only at the end of her life that anyone around her understood the extraordinary favors with which the Lord had showered her, and how united she was with God. Cardinal Lavigerie, stopping at a convent where she was stationed, asked the superior, "Who is that religious? "
"She is one of our old Mothers," answered the Superior. She was in reality the soul of the Congregation. Through her love of God, her patience and her goodness, through her humility perhaps still more, she supported her whole institute. Today there is talk of beatifying her. [Pope Paul VI canonized her in 1970.]
And I? Do I easily accept being put on the shelf? If on account of age, or for a better distribution of services in the house, it is necessary to cut down or modify my activity, is it not an affair of state; must not the superiors ponder long in order to know how to make me accept their decision? If it is necessary to point out to me an imperfection, or a mistake, or to suggest a procedure that is better, must they not put on kid gloves, as the saying goes?
Did I enter religious life to remain so sensitive? Should not my superiors be able to speak straightforwardly to me; to take away something I have used; to change my occupation without needless precaution?
I am nothing. Let them treat me as they wish. My God, teach me the art of disappearing.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
ProLifeSearch.Com and the Essential Catholic Classics
I am posting this in its entirety (from several comment postings) in the hope that some may be able to benefit from it:
A friend of mine received this today. I didn't get one because I have changed my email address since Prolife search went down. They probably sent it to my old address. This is for your own information and discernment.So feel free to contact them and request refunds. I hope that this message is sincere but I will reserve judgment on that when I hear about people receiving their requested refunds.
From: Jack Manhire - Catholic Classics [mailto:registerclassics@prolifesearch.com]
Sent: Monday, August 27, 2007 2:51 PM
To: [Name removed]
Subject: What happened to ProLifeSearch?
We apologize for the lateness of this email, and for the dropped responses and follow-up tasks that have affected some of you. I (Joe Hanley) would like to accept personal responsibility for these failures, and I can only tell you again that I'm sorry. Personal issues got me very off track, and I did not communicate outwardly or complete the follow-ups I promised you, I ask your forgiveness. We will take care of your requests and communication right away from this point on.
As you most likely realize even before receiving this note, PLS has had a long interruption in our mission--and our communication--and we'd like to use this email for three things:
1. First and foremost, apologize for some problems over the past months
2. Next, update you on the PLS operation
3. Finally, and importantly as well, initiate effective follow-up to any communication and requests you have back to us
Bad news before details... as many or you have already noticed, the ProLifeSearch website is no more. Here's what happened:
Regarding our operations, it has taken us awhile to put some of the pieces of ProLifeSearch back together again. . . including those who purchased the books.
As many or you have already noticed, the ProLifeSearch website is gone. We'll get to how that happened in a minute.
But first, regarding the books: When we took the orders for the leather-bound books we divided the money received two ways. The first went to the publisher to produce the books. The second part went immediately to our pro-life charities.
We then began having trouble with our publisher. For one reason or another they kept giving us excuses as to why the books weren't ready yet. Days turned into weeks which turned into months. By the time we demanded our money back for a job not completed, the publisher was completely non-responsive. Since this publisher is overseas, it will end up costing us more to sue the publisher for performance than what we paid them.
So all of the money sent to the publisher is gone. The money not sent to the publisher went to our pro-life charities and hopefully did a great deal of good for Life.
Of course some of you would like refunds for the money you paid, as you should. We do not feel right asking for the money back from our charities, and the rest of the money is in the publisher's pocket. So we (Jack and I) will personally pay those people back who request a refund out of our own pockets. We just ask that you have patience. We simply cannot afford to refund everyone at once. As money becomes available, we will make good on our promise though.
Those people who have already requested refunds will receive checks within one week. Anyone requesting a refund now or in the future will receive that within 21 days of getting the request to us.
Some of you may feel a certain relief knowing that your money went to help Life. If you do not wish to request a refund, you do not have to do anything. If you do wish to get a refund, please email us at plsrefunds@gmail.com or write us at 542 N. Ashbury Ave, Bolingbrook, IL 60440.
Now the website itself: Sadly, the bottom line is that some of the web developers we hired for this project left our employ and changed all of the passwords to the site. This meant that for months we could not access the site, change the site, or post any new information on the site. It also meant that we could not access our list of book purchasers to notify them of the problems we were having.
As we tried to force the new passwords from these developers, the URL -- http://www.prolifesearch.com -- expired, and it seems some rock and roll site was all too ready to snatch it up because of all the traffic we created over the past 2 years.
Legally, the site now belongs to that organization. We have tried, but we cannot get it back.
The good news is that during our operation, through your support, we were able to generate over $20,000 for Pro-life charities. Good was done, and we accept responsibility (and apologize to all of you) for a rocky wind-down to our efforts.
Of course, we also hope that we might have inspired others to come up with their own ideas on how to blend every day activities and our cause for Life so that those charities on the front line of the fight have what they need to continue their good work each and every day.
I am a little sad to have to say good-bye. But ProLifeSearch was never about Jack and Joe. It was always about you. You are the ones who made any good works we did possible. And for that I just want to say Thank You.
Please go forth and continue to fight the good fight.
God bless you all,
Joe Hanley
Jack Manhire
ProLifeSearch.com, 542 N Ashbury Ave, Bolingbrook, IL 60440, USA
Historic St. Boniface Church Is Now Ivory Theatre
And the historic church building is now to host theatrical performances with the first being "Sex, Drugs and Rock N' Roll" by New Line Theatre.Several articles have been written and posted about this, from the RetroCatholic blog, on Improper Use of Sold Churches to a South Side Journal article here.
It's unclear to me what conditions were made regarding the sale of the property to outside commercial interests. As the picture demonstrates, it still looks like a church from the outside regardless of the name attached to it. It must be a heartbreaking experience for those who grew up in this church to have to witness such actvities going on now.
HT to Marcus and PK who both advised me on this matter.
Judge Blocks New Missouri Abortion Law
Who could have ever imagined that this would happen?
Planned Parenthood Wins Temporary Block of New Abortion Law in Missouri
Planned Parenthood Wins Temporary Block of New Abortion Law in Missouri
Gospel for Aug 28, Memorial: St Augustine, Bishop and Doctor
Tuesday, 21st Week in Ordinary Time
From: Matthew 23:23-26
Jesus Indicts the Scribes and Pharisees
(Jesus said to the scribes and Pharisees,) [23] "Woe to you, scribes and Pharisees, hypocrites! for you tithe mint and dill and cummin, and have neglected the weightier matters of the law, justice and mercy and faith; these you ought to have done, without neglecting the others. [24] You blind guides, straining out a gnat and swallowing a camel!
[25] "Woe to you, scribes and Pharisees, hypocrites! for you cleanse the outside of the cup and of the plate, but inside they are full ofextortion and rapacity." [26] You blind Pharisee! first cleanse the inside of the cup and of the plate, that the outside also may be clean."
________________________
Commentary:
23. Mint, dill (aniseed) and cummin were herbs the Jews used in cooking or to perfume rooms. They were such insignificant items that they were not covered by the Mosaic precept on paying tithes (Leviticus 27:30-33; Deuteronomy 14:22ff); the precept did not apply to domestic animals and the more common agricultural products such as wheat, wine and olive oil. However, the Pharisees, being so intent on showing their scrupulous observance of the Law, paid tithes even of these herbs. Our Lord does not despise or reject the Law; He is simply telling people to get their priorities right: there is no point in attending to secondary details if one is neglecting what is really basic and important--justice, mercy and faith.
24. The Pharisees were so scrupulous about not swallowing any insect which the Law declared to be unclean that they went as far as to filter drinks through a linen cloth. Our Lord criticizes them for being so inconsistent--straining mosquitos, being so scrupulous about little things, yet quite happily "swallowing a camel", committing serious sins.
25-26. After reproaching the Pharisees for their hypocrisy in religious practice, our Lord now goes on to indict their twofacedness in matters of morality. The Jews used to perform elaborate washings of plates, cups and other tableware, in line with the regulations on legal cleansing (cf. Mark 7:1-4).
The example He chooses suggests a deeper level of meaning--concern for that moral purity which should characterize man's interior life. What is of prime importance is cleanliness of heart, an upright intention, consistency between what one says and what one does, etc.
___________________________
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: Matthew 23:23-26
Jesus Indicts the Scribes and Pharisees
(Jesus said to the scribes and Pharisees,) [23] "Woe to you, scribes and Pharisees, hypocrites! for you tithe mint and dill and cummin, and have neglected the weightier matters of the law, justice and mercy and faith; these you ought to have done, without neglecting the others. [24] You blind guides, straining out a gnat and swallowing a camel!
[25] "Woe to you, scribes and Pharisees, hypocrites! for you cleanse the outside of the cup and of the plate, but inside they are full ofextortion and rapacity." [26] You blind Pharisee! first cleanse the inside of the cup and of the plate, that the outside also may be clean."
________________________
Commentary:
23. Mint, dill (aniseed) and cummin were herbs the Jews used in cooking or to perfume rooms. They were such insignificant items that they were not covered by the Mosaic precept on paying tithes (Leviticus 27:30-33; Deuteronomy 14:22ff); the precept did not apply to domestic animals and the more common agricultural products such as wheat, wine and olive oil. However, the Pharisees, being so intent on showing their scrupulous observance of the Law, paid tithes even of these herbs. Our Lord does not despise or reject the Law; He is simply telling people to get their priorities right: there is no point in attending to secondary details if one is neglecting what is really basic and important--justice, mercy and faith.
24. The Pharisees were so scrupulous about not swallowing any insect which the Law declared to be unclean that they went as far as to filter drinks through a linen cloth. Our Lord criticizes them for being so inconsistent--straining mosquitos, being so scrupulous about little things, yet quite happily "swallowing a camel", committing serious sins.
25-26. After reproaching the Pharisees for their hypocrisy in religious practice, our Lord now goes on to indict their twofacedness in matters of morality. The Jews used to perform elaborate washings of plates, cups and other tableware, in line with the regulations on legal cleansing (cf. Mark 7:1-4).
The example He chooses suggests a deeper level of meaning--concern for that moral purity which should characterize man's interior life. What is of prime importance is cleanliness of heart, an upright intention, consistency between what one says and what one does, etc.
___________________________
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.
Monday, August 27, 2007
Thoughts and Counsels - August 28
If you can not mortify your body by actual penance, abstain at least from some lawful pleasure.
-St. Alphonsus
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-St. Alphonsus
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for August 28, Singing
We do not sufficiently develop Christian joy. If we would esteem at their true value the divine riches with which we are loaded, we would exult with perpetual happiness; it would be difficult to stop singing, to refrain from offering up an incessant Alleluia.
We are so often dull, weighed down, languishing, and groaning on our way!
Because he penetrated more deeply than anyone the supernatural splendors with which the human soul is filled by God, St. Augustine used to interrupt his doctrinal explanations from time to time, in order to invite his audience to intone the Te Deum with him.
"Let my life be a mass," someone said once, "but let it be a Missa Cantata - a sung mass." Splendid Ideal!
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
We are so often dull, weighed down, languishing, and groaning on our way!
Because he penetrated more deeply than anyone the supernatural splendors with which the human soul is filled by God, St. Augustine used to interrupt his doctrinal explanations from time to time, in order to invite his audience to intone the Te Deum with him.
Sing ye to God, sing a psalm to his name, and make a way for him who ascendeth upon the west: The Lord is his name. Rejoice ye before Him. . . .Our greatness certainly does not come from ourselves, it comes from what we do in union with Christ. If we were to say that we are holy through our own strength, that would be folly, but as members of Christ, we are holy; if we were to say that we are not holy that would be ingratitude. . . . It would be equivalent to saying that the members of such a Head are not saints. Have joy, but joy in complete humility, and in the realization of our magnificent responsibility as members of Christ.
Sing ye to God, ye kingdoms of the earth; sing ye to the Lord: Sing ye to God who mounteth the heaven of heavens, to the east. (Ps. 67, 33-34.)
"Let my life be a mass," someone said once, "but let it be a Missa Cantata - a sung mass." Splendid Ideal!
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for Aug 27, Memorial: St Monica
Monday, 21st Week in Ordinary Time
From: Matthew 23:13-22
Jesus Indicts the Scribes and Pharisees
(Jesus said to the scribes and Pharisees,) [13] "But woe to you, scribes and Pharisees, hypocrites! because you shut the Kingdom of Heaven against men; for you neither enter yourselves, nor allow those who would enter to go in. [15] Woe to you, scribes and Pharisees, hypocrites! for you traverse sea and land to make a single proselyte, and when he becomes proselyte, you make him twice as much a child of Hell as yourselves.
[16] "Woe to you, blind guides, who say, `If any one swears by the temple, it is nothing; but if any one swears by the gold of the temple, he is bound by his oath.' [17] You blind fools! For which is greater, the gold or the temple that has made the gold sacred? [18] And you say, `If any one swears by the altar, it is nothing; but if one swears by the gift that is on the altar, he is bound by his oath.' [19] You blind men! For which is greater, the gift or the altar that makes the gift sacred? [20] So he who swears by the altar, swears by it and everything on it; [21] and he who swears by the temple, swears by it and by him who dwells in it; [22] and he who swears by Heaven, swears by the throne of God and by Him who sits upon it."
______________________________
Commentary:
13. Here comes our Lord's invective against the behavior of the scribes and Pharisees: His "woes" condemn their past conduct and threaten them with punishment if they do not repent and mend their ways.
14. As RSV points out, "other authorities add here (or after verse 12) verse 14, "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses and for a pretense you make long prayers; therefore you will receive greater condemnation." Our Lord is not reproaching them for praying long prayers but for their hypocrisy and cupidity. By going in for a lot of external religious practices, the Pharisees wanted to be recognized as devout men and then trade on that reputation particularly with vulnerable people. Widows, for example, would ask them to say prayers; the Pharisees in turn would ask for alms. What Jesus means here is that prayer should always come from an upright heart and a generous spirit.
15. "Proselyte": a pagan convert to Judaism. The root of the word means "he who comes", he who--coming from idolatry--joins the chosen people in response to a calling from God. The Pharisees spared no effort to gain converts. Our Lord reproaches them not for this, but because they were concerned only about human success, their motivation being vainglory.
The sad thing about these proselytes was that, after receiving the light of Old Testament revelation, they remained under the influence of scribes and Pharisees, who passed on to them their own narrow outlook.
22. Our Lord's teaching about taking oaths is given in the Sermon on the Mount (Matthew 5:33-37). Jesus does away with the nitpicking casuistry of the Pharisees by focusing directly on the uprightness of the intention of the oath-taker and by stressing the respect due to God's majesty and dignity. What Jesus wants is a pure heart, with no element of deceit.
Our Lord particularly reproves any tendency to undermine the content of an oath, as the Doctors of the Law tended to do, thereby failing to respect holy things and especially the holy name of God. He therefore draws attention to the commandment of the Law which says, `You shall not take the name of the Lord your God in vain" (Exodus 20:7; Leviticus 19:12; Deuteronomy 5:11).
___________________________
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: Matthew 23:13-22
Jesus Indicts the Scribes and Pharisees
(Jesus said to the scribes and Pharisees,) [13] "But woe to you, scribes and Pharisees, hypocrites! because you shut the Kingdom of Heaven against men; for you neither enter yourselves, nor allow those who would enter to go in. [15] Woe to you, scribes and Pharisees, hypocrites! for you traverse sea and land to make a single proselyte, and when he becomes proselyte, you make him twice as much a child of Hell as yourselves.
[16] "Woe to you, blind guides, who say, `If any one swears by the temple, it is nothing; but if any one swears by the gold of the temple, he is bound by his oath.' [17] You blind fools! For which is greater, the gold or the temple that has made the gold sacred? [18] And you say, `If any one swears by the altar, it is nothing; but if one swears by the gift that is on the altar, he is bound by his oath.' [19] You blind men! For which is greater, the gift or the altar that makes the gift sacred? [20] So he who swears by the altar, swears by it and everything on it; [21] and he who swears by the temple, swears by it and by him who dwells in it; [22] and he who swears by Heaven, swears by the throne of God and by Him who sits upon it."
______________________________
Commentary:
13. Here comes our Lord's invective against the behavior of the scribes and Pharisees: His "woes" condemn their past conduct and threaten them with punishment if they do not repent and mend their ways.
14. As RSV points out, "other authorities add here (or after verse 12) verse 14, "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses and for a pretense you make long prayers; therefore you will receive greater condemnation." Our Lord is not reproaching them for praying long prayers but for their hypocrisy and cupidity. By going in for a lot of external religious practices, the Pharisees wanted to be recognized as devout men and then trade on that reputation particularly with vulnerable people. Widows, for example, would ask them to say prayers; the Pharisees in turn would ask for alms. What Jesus means here is that prayer should always come from an upright heart and a generous spirit.
15. "Proselyte": a pagan convert to Judaism. The root of the word means "he who comes", he who--coming from idolatry--joins the chosen people in response to a calling from God. The Pharisees spared no effort to gain converts. Our Lord reproaches them not for this, but because they were concerned only about human success, their motivation being vainglory.
The sad thing about these proselytes was that, after receiving the light of Old Testament revelation, they remained under the influence of scribes and Pharisees, who passed on to them their own narrow outlook.
22. Our Lord's teaching about taking oaths is given in the Sermon on the Mount (Matthew 5:33-37). Jesus does away with the nitpicking casuistry of the Pharisees by focusing directly on the uprightness of the intention of the oath-taker and by stressing the respect due to God's majesty and dignity. What Jesus wants is a pure heart, with no element of deceit.
Our Lord particularly reproves any tendency to undermine the content of an oath, as the Doctors of the Law tended to do, thereby failing to respect holy things and especially the holy name of God. He therefore draws attention to the commandment of the Law which says, `You shall not take the name of the Lord your God in vain" (Exodus 20:7; Leviticus 19:12; Deuteronomy 5:11).
___________________________
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.
Sunday, August 26, 2007
Thoughts and Counsels - August 27
All that God gives us and all that He permits in this world have no other end than to sanctify us in Him.
-St. Catherine of Siena
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-St. Catherine of Siena
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for August 27, Canvassing Offices
In general, those who are really made for the superiorship do not desire such official and ornamental offices at all. They know the value of things and recognize nothing as nothing, and that men, however great or insignificant they may be, are only vain and valueless. Besides, as a general rule, they do not even dream that others might think of them, so far are they from losing time in these trivialities.
Certainly not with any intention of discrediting a member of the priesthood, for she understood too well the dignity of the priest, but merely to avoid wounding her daughters by using an example taken from their circle, St. Theresa cited the example of a member of the clergy of her time. He was certainly very zealous but was not exempt from vanity; he was, besides, an orator of merit.
If I find it so petty on the part of others to seek an office, ought I not begin first of all to rid myself of the least leaning toward vanity that I might inwardly experience? In whatever state I may be, I will not aspire to honors, and I will accomplish well the duties of my own station, in order to make the burden of office easy for the superiors on whom I depend.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Certainly not with any intention of discrediting a member of the priesthood, for she understood too well the dignity of the priest, but merely to avoid wounding her daughters by using an example taken from their circle, St. Theresa cited the example of a member of the clergy of her time. He was certainly very zealous but was not exempt from vanity; he was, besides, an orator of merit.
"He preaches with the intention of making himself useful to souls, but he has not renounced entirely certain human advantages; he is not free, before his audience, of a certain desire to please those who will be able to give him homage and renown: let us say rather that he is angling for a canonry."The evil was not great and St. Theresa must have said it all with a playfulness that made the trait seem very trifling.
If I find it so petty on the part of others to seek an office, ought I not begin first of all to rid myself of the least leaning toward vanity that I might inwardly experience? In whatever state I may be, I will not aspire to honors, and I will accomplish well the duties of my own station, in order to make the burden of office easy for the superiors on whom I depend.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for the 21th Sunday in Ordinary Time
From: Luke 13:22-30
The Narrow Gate
[22] He (Jesus) went on his way through towns and villages, teaching, and journeying toward Jerusalem. [23] And some one said to him, "Lord, will those who are saved be few?" And he said to them, [24] "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. [25] When once the householder has risen up and shut the door, you will begin to stand outside and knock at the door, saying, 'Lord, open to us.' He will answer you, 'I do not know where you are from.' [26] Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.' [27] But he will say, 'I tell you, I do not know where you come from; depart from me, all you workers of iniquity!" [28] There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. [29] And men will come from east and west, and from north and south, and sit at table in the kingdom of God. [30] And behold, some are last who will be first, and some are first who will be last."
____________________
Commentary:
23-24. Everyone is called to form part of the Kingdom of God, for he "desires all men to be saved" (1 Tim 2:4). "Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience: those too may achieve eternal salvation. Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life. Whatever good or truth is found among them is considered by the Church to be a preparation for the Gospel and given by him who enlightens all men that they may at length have life" (Vatican II, "Lumen Gentium", 16).
Certainly, only those who make a serious effort can reach the goal of salvation (cf. Lk 16:16; Mt 11:12). Our Lord tells us so by using the simile of the narrow gate. "A Christian's struggle must be unceasing, for interior life consists in beginning and beginning again. This prevents us from proudly thinking that we are perfect already. It is inevitable that we should meet difficulties on our way. If we did not come up against obstacles, we would not be creatures of flesh and blood. We will always have passions that pull us downwards; we will always have to defend ourselves against more or less self-defeating urges" ([St] J. Escriva, "Christ Is Passing By", 75).
25-28. As at other times, Jesus describes eternal life by using the example of a banquet (cf., e.g., Lk 12:35ff; 14:15). Knowing the Lord and listening to his preaching is not enough for getting to heaven; what God judges is how we respond to the grace he gives us: "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven" (Mt 7:21).
29-30. Generally speaking, the Jewish people regarded themselves as the sole beneficiaries of the messianic promises made by the prophets; but Jesus proclaims that salvation is open to everyone. The only condition he lays down is that men freely respond to God's merciful call. When Christ died on the cross the veil of the temple was torn in two (Lk 23:45 and par.), a sign of the end of the distinction between Jews and Gentiles. St Paul teaches: "For he [Christ] is our peace, who has made us both one, and has broken down the dividing wall [...] that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end" (Eph 2:14-16). Therefore, "all men are called to belong to the new people of God. This people therefore, whilst remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one" (Vatican II, "Lumen Gentium", 13).
___________________________
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 Narrow Gate
[22] He (Jesus) went on his way through towns and villages, teaching, and journeying toward Jerusalem. [23] And some one said to him, "Lord, will those who are saved be few?" And he said to them, [24] "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. [25] When once the householder has risen up and shut the door, you will begin to stand outside and knock at the door, saying, 'Lord, open to us.' He will answer you, 'I do not know where you are from.' [26] Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.' [27] But he will say, 'I tell you, I do not know where you come from; depart from me, all you workers of iniquity!" [28] There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. [29] And men will come from east and west, and from north and south, and sit at table in the kingdom of God. [30] And behold, some are last who will be first, and some are first who will be last."
____________________
Commentary:
23-24. Everyone is called to form part of the Kingdom of God, for he "desires all men to be saved" (1 Tim 2:4). "Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience: those too may achieve eternal salvation. Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life. Whatever good or truth is found among them is considered by the Church to be a preparation for the Gospel and given by him who enlightens all men that they may at length have life" (Vatican II, "Lumen Gentium", 16).
Certainly, only those who make a serious effort can reach the goal of salvation (cf. Lk 16:16; Mt 11:12). Our Lord tells us so by using the simile of the narrow gate. "A Christian's struggle must be unceasing, for interior life consists in beginning and beginning again. This prevents us from proudly thinking that we are perfect already. It is inevitable that we should meet difficulties on our way. If we did not come up against obstacles, we would not be creatures of flesh and blood. We will always have passions that pull us downwards; we will always have to defend ourselves against more or less self-defeating urges" ([St] J. Escriva, "Christ Is Passing By", 75).
25-28. As at other times, Jesus describes eternal life by using the example of a banquet (cf., e.g., Lk 12:35ff; 14:15). Knowing the Lord and listening to his preaching is not enough for getting to heaven; what God judges is how we respond to the grace he gives us: "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven" (Mt 7:21).
29-30. Generally speaking, the Jewish people regarded themselves as the sole beneficiaries of the messianic promises made by the prophets; but Jesus proclaims that salvation is open to everyone. The only condition he lays down is that men freely respond to God's merciful call. When Christ died on the cross the veil of the temple was torn in two (Lk 23:45 and par.), a sign of the end of the distinction between Jews and Gentiles. St Paul teaches: "For he [Christ] is our peace, who has made us both one, and has broken down the dividing wall [...] that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end" (Eph 2:14-16). Therefore, "all men are called to belong to the new people of God. This people therefore, whilst remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one" (Vatican II, "Lumen Gentium", 13).
___________________________
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.
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