Optional Memorial of Sts. Nereus and Achilleus, martyrs;
Optional Memorial of St. Pancras, martyr
Old Calendar: Saints Nereus, Achilleus, Domitilla and Pancras
From: Mark 8:11-13
The Leaven of the Pharisees
[11] The Pharisees came and began to argue with Him (Jesus), seeking from Him a sign from Heaven, to test Him. [12] And He sighed deeply in His spirit, and said, "Why does this generation seek a sign? Truly, I say to you, no sign shall be given to this generation." [13] And He left them, and getting into the boat again He departed to the other side.
______________________
Commentary:
11-12. Jesus expresses the deep sadness He feels at the hardheartedness of the Pharisees: they remain blind and unbelieving despite the light shining around them and the wonderful things Christ is doing. If someone rejects the miracles God has offered him, it is useless for him to demand new signs, because he asks for them not because he is sincerely seeking the truth but out of ill will: he is trying to tempt God (cf. Luke 16:27-31). Requiring new miracles before one will believe, not accepting those already performed in the history of salvation, amounts to asking God to account for Himself before a human tribunal (cf. Romans 2:1-11). Unfortunately, many people do act like this. But God can only be found if we have an open and humble attitude to Him. "I have no need of miracles: there are more than enough for me in the Gospel. But I do need to see you fulfilling your duty and responding to grace" ([St] J. Escriva, "The Way", 362).
12. The generation to which Jesus refers does not include all the people of His time, but only the Pharisees and their followers (cf. Mark 8:38; 9:19; Matthew 11:16), who do not want to see in Jesus' miracles the sign and guarantee of His messianic mission and dignity: they even attribute His miracles to Satan (Matthew 12:28).
If they do not accept the signs offered to them, they will be given no other sign of the spectacular kind they seek, for the Kingdom of God does not come noisily (Luke 17:20-21) and even if it did they in their twisted way would manage to misinterpret the event (Luke 16:31). According to Matthew 12:38-42 and Luke 11:29-32, they are offered yet another sign--the miracle of Jonah, the sign of the death and resurrection of Christ; but not even this remarkable proof will lead the Pharisees to shed their pride.
___________________________
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, May 12, 2008
Sunday, May 11, 2008
Just for Today, May 12
Thou oughtest often to have recourse to the Fountain of grace and of divine mercy; to the Fountain of all goodness and purity; that thou mayest be healed of thy passions and vices, and be made more strong and vigilant against all the temptations and deceits of the devil. The enemy, knowing the very great advantage and remedy which is in the Holy Communion, strives by all means and occasions, as much as he is able, to withdraw and hinder faithful and devout persons from it. For when some are preparing themselves for the sacred Communion, they suffer the greatest assaults of Satan. This wicked spirit, as it is written in Job, cometh amongst the sons of God, to trouble them with his accustomed malice, or to make them over-fearful and perplexed, so that he may diminish their devotion, or by his assaults, take away their faith, if, perchance, they may altogether forbear the Communion, or at least approach it with tepidity.
But there is no regard to be had to his wiles and suggestions, be they never so filthy and abominable; but all his attempts are to be turned back upon his own head. The wretch is to be condemned and scorned, nor is the Holy Communion to be omitted for his assaults and the commotions which he causeth.
-Bk. IV, ch. x.
_________________
Remember that Our Lord is there in the tabernacle just for you, for you alone, and that He is consumed with a great longing to come into your heart. Pay no heed to the devil, despise him, and go without fear to receive Jesus, the God of peace and love. .
I can hear you saying: "Teresa does not know in what a miserable state I am, that is why she thinks as she does"...But she does know, she guesses all, and she repeats that you can go without fear to receive your only true Friend. She has also passed through the martyrdom of scruples, but was given the grace to continue going to Holy Communion even when she thought that she had sinned grievously...She saw that it was the only way to drive away the devil; if he sees that he is wasting his time, he leaves us alone.
If, as you tell me, you can only find rest kneeling fuefore the tabernacle, you could not possibly offend Our Lord so grievously as not to be able to receive Him. It is lack of confidence that wounds the Sacred Heart. Pray hard that your best years may not be frittered away in empty fears. We have only the brief moments of this life in which to work for the glory of God; the devil is aware of this, and so tries to make us waste them on useless work. If you want to be cured, the only remedy is frequest, very frequent Communion.
-Letters.
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
But there is no regard to be had to his wiles and suggestions, be they never so filthy and abominable; but all his attempts are to be turned back upon his own head. The wretch is to be condemned and scorned, nor is the Holy Communion to be omitted for his assaults and the commotions which he causeth.
-Bk. IV, ch. x.
_________________
Remember that Our Lord is there in the tabernacle just for you, for you alone, and that He is consumed with a great longing to come into your heart. Pay no heed to the devil, despise him, and go without fear to receive Jesus, the God of peace and love. .
I can hear you saying: "Teresa does not know in what a miserable state I am, that is why she thinks as she does"...But she does know, she guesses all, and she repeats that you can go without fear to receive your only true Friend. She has also passed through the martyrdom of scruples, but was given the grace to continue going to Holy Communion even when she thought that she had sinned grievously...She saw that it was the only way to drive away the devil; if he sees that he is wasting his time, he leaves us alone.
If, as you tell me, you can only find rest kneeling fuefore the tabernacle, you could not possibly offend Our Lord so grievously as not to be able to receive Him. It is lack of confidence that wounds the Sacred Heart. Pray hard that your best years may not be frittered away in empty fears. We have only the brief moments of this life in which to work for the glory of God; the devil is aware of this, and so tries to make us waste them on useless work. If you want to be cured, the only remedy is frequest, very frequent Communion.
-Letters.
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Thoughts and Counsels - May 12
Mary having co-operated in our redemption with so much glory to God and so much love for us, Our Lord ordained that no one shall obtain salvation except through her intercession.
-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 May 12, The First Christian Sermon
I have already heard dozens and dozens of sermons and exhortations. What effect have they had on me; am I better in proportion to the number of words I have heard and the number of suggestions I have received? If so, I ought to be a saint ready for canonization!
The sermon of St. Peter on the eve of Pentecost at Jerusalem was the first Christian sermon. The Apostle addressed a great multitude, speaking of Christ as a man approved of God among you by miracles and wonders. (Acts ii, 22.) Therefore, let all the house of Israel know most certainly, that God hath made both Lord, and Christ, this same Jesus, whom you have crucified. (Acts ii, 36.)
St. Peter did not mince words but reproached the Jews for their blindness; he showed what Jesus had done for them and what they had done to Him in return. As a result three thousand persons were converted that day which has been called the birthday of the Church.
Three thousand people! One sermon! And these were conversions in the full sense of the word.
But St. Peter was St. Peter and there are what may be called beginners' graces; that partially explains the marvelous effects of the sermon. And I must take into account, too, the receptive dispositions and the good will of his hearers.
I will never charge my slow advance in virtue to the inefficiency of the speaker or a lack of divine grace, but rather bear in mind my own responsibility to use the graces offered me. If I do not progress in virtue, after all the aids to sanctification that I have received, is it not perhaps because my heart is not sufficiently receptive to divine grace? I must not profane God's gifts. I will welcome every grace and try to profit by it. To do this I will try to observe recollection.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
The sermon of St. Peter on the eve of Pentecost at Jerusalem was the first Christian sermon. The Apostle addressed a great multitude, speaking of Christ as a man approved of God among you by miracles and wonders. (Acts ii, 22.) Therefore, let all the house of Israel know most certainly, that God hath made both Lord, and Christ, this same Jesus, whom you have crucified. (Acts ii, 36.)
St. Peter did not mince words but reproached the Jews for their blindness; he showed what Jesus had done for them and what they had done to Him in return. As a result three thousand persons were converted that day which has been called the birthday of the Church.
Three thousand people! One sermon! And these were conversions in the full sense of the word.
But St. Peter was St. Peter and there are what may be called beginners' graces; that partially explains the marvelous effects of the sermon. And I must take into account, too, the receptive dispositions and the good will of his hearers.
I will never charge my slow advance in virtue to the inefficiency of the speaker or a lack of divine grace, but rather bear in mind my own responsibility to use the graces offered me. If I do not progress in virtue, after all the aids to sanctification that I have received, is it not perhaps because my heart is not sufficiently receptive to divine grace? I must not profane God's gifts. I will welcome every grace and try to profit by it. To do this I will try to observe recollection.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
New Latin Section at Vatican Web Site
Even though documents in Latin were previously available at the Vatican website, it has a new section which opened on Friday.
Check it out here.
Check it out here.
Gospel for Pentecost Sunday
From: John 20:19-23
Jesus Appears to the Disciples
19] On the evening of that day, the first day of the week, the doors shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." [20] When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. [21] Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." [22] And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."
___________________
Commentary:
19-20. Jesus appears to the Apostles on the evening of the day of which He rose. He presents Himself in their midst without any need for the doors to be opened, by using the qualities of His glorified body; but in order to dispel any impression that He is only a spirit He shows them His hands and His side: there is no longer any doubt about its being Jesus Himself, about His being truly risen from the dead. He greets them twice using the words of greeting customary among the Jews, with the same tenderness as He previously used put into this salutation. These friendly words dispel the fear and shame the Apostles must have been feeling at behaving so disloyally during His passion: He has created the normal atmosphere of intimacy, and now He will endow them with transcendental powers.
21. Pope Leo XIII explained how Christ transferred His own mission to the Apostles: "What did He wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. `As the Father hath sent Me, even so I send you' (John 20:21). `As Thou didst send Me into the world, so I have sent them into the world' (John 17:18). [...] When about to ascend into Heaven, He sends His Apostles in virtue of the same power by which He had been sent from the Father; and He charges them to spread abroad and propagate His teachings (cf. Matthew 28:18), so that those obeying the Apostles might be saved, and those disobeying should perish (cf. Mark 16:16). [...] Hence He commands that the teaching of the Apostles should be religiously accepted and piously kept as if it were His own: `He who hears you hears Me, and he who rejects you rejects Me' (Luke 10:16). Wherefore the Apostles are ambassadors of Christ as He is the ambassador of the Father" ([Pope] Leo XIII, "Satis Cognitum"). In this mission the bishops are the successors of the Apostles: "Christ sent the Apostles as He Himself had been sent by the Father, and then through the Apostles made their successors, the bishops, sharers in His consecration and mission. The function of the bishops' ministry was handed over in a subordinate degree to priests so that they might be appointed in the order of the priesthood and be co-workers of the episcopal order for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ" (Vatican II, "Presbyterorum Ordinis", 2).
22-23. The Church has always understood--and has in fact defined--that Jesus Christ here conferred on the Apostles authority to forgive sins, a power which is exercised in the Sacrament of Penance. "The Lord then especially instituted the Sacrament of Penance when, after being risen from the dead, He breathed upon His disciples and said: "Receive the Holy Spirit...' The consensus of all the Fathers has always acknowledged that by this action so sublime and words so clear the power of forgiving and retaining sins was given to the Apostles and their lawful successors for reconciling the faithful who have fallen after Baptism" (Council of Trent, "De Paenitentia", Chapter 1).
The Sacrament of Penance is the most sublime __expression of God's love and mercy towards men, described so vividly in Jesus' parable of the prodigal son (cf. Luke 15:11-32). The Lord always awaits us, with His arms wide open, waiting for us to repent--and then He will forgive us and restore us to the dignity of being His sons.
The Popes have consistently recommended Christians to have regular recourse to this Sacrament: "For a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent Confession, introduced by the Church under the guidance of the Holy Spirit; for by this means we grow in a true knowledge of ourselves and in Christian humility, bad habits are uprooted, spiritual negligence and apathy are prevented, the conscience is purified and the will strengthened, salutary spiritual direction is obtained, and grace is increased by the efficacy of the Sacrament itself" ([Pope] Pius XII, "Mystici Corporis").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus Appears to the Disciples
19] On the evening of that day, the first day of the week, the doors shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." [20] When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. [21] Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." [22] And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."
___________________
Commentary:
19-20. Jesus appears to the Apostles on the evening of the day of which He rose. He presents Himself in their midst without any need for the doors to be opened, by using the qualities of His glorified body; but in order to dispel any impression that He is only a spirit He shows them His hands and His side: there is no longer any doubt about its being Jesus Himself, about His being truly risen from the dead. He greets them twice using the words of greeting customary among the Jews, with the same tenderness as He previously used put into this salutation. These friendly words dispel the fear and shame the Apostles must have been feeling at behaving so disloyally during His passion: He has created the normal atmosphere of intimacy, and now He will endow them with transcendental powers.
21. Pope Leo XIII explained how Christ transferred His own mission to the Apostles: "What did He wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. `As the Father hath sent Me, even so I send you' (John 20:21). `As Thou didst send Me into the world, so I have sent them into the world' (John 17:18). [...] When about to ascend into Heaven, He sends His Apostles in virtue of the same power by which He had been sent from the Father; and He charges them to spread abroad and propagate His teachings (cf. Matthew 28:18), so that those obeying the Apostles might be saved, and those disobeying should perish (cf. Mark 16:16). [...] Hence He commands that the teaching of the Apostles should be religiously accepted and piously kept as if it were His own: `He who hears you hears Me, and he who rejects you rejects Me' (Luke 10:16). Wherefore the Apostles are ambassadors of Christ as He is the ambassador of the Father" ([Pope] Leo XIII, "Satis Cognitum"). In this mission the bishops are the successors of the Apostles: "Christ sent the Apostles as He Himself had been sent by the Father, and then through the Apostles made their successors, the bishops, sharers in His consecration and mission. The function of the bishops' ministry was handed over in a subordinate degree to priests so that they might be appointed in the order of the priesthood and be co-workers of the episcopal order for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ" (Vatican II, "Presbyterorum Ordinis", 2).
22-23. The Church has always understood--and has in fact defined--that Jesus Christ here conferred on the Apostles authority to forgive sins, a power which is exercised in the Sacrament of Penance. "The Lord then especially instituted the Sacrament of Penance when, after being risen from the dead, He breathed upon His disciples and said: "Receive the Holy Spirit...' The consensus of all the Fathers has always acknowledged that by this action so sublime and words so clear the power of forgiving and retaining sins was given to the Apostles and their lawful successors for reconciling the faithful who have fallen after Baptism" (Council of Trent, "De Paenitentia", Chapter 1).
The Sacrament of Penance is the most sublime __expression of God's love and mercy towards men, described so vividly in Jesus' parable of the prodigal son (cf. Luke 15:11-32). The Lord always awaits us, with His arms wide open, waiting for us to repent--and then He will forgive us and restore us to the dignity of being His sons.
The Popes have consistently recommended Christians to have regular recourse to this Sacrament: "For a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent Confession, introduced by the Church under the guidance of the Holy Spirit; for by this means we grow in a true knowledge of ourselves and in Christian humility, bad habits are uprooted, spiritual negligence and apathy are prevented, the conscience is purified and the will strengthened, salutary spiritual direction is obtained, and grace is increased by the efficacy of the Sacrament itself" ([Pope] Pius XII, "Mystici Corporis").
___________________________
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.
2nd Reading for Pentecost Sunday
From: 1 Corinthians 12:3-7, 12-13
Kinds of Spiritual Gifts
[3] Therefore I want you to understand that no one speaking by the Spirit of God ever says "Jesus be cursed!" and no one can say "Jesus is Lord" except by the Holy Spirit.
[4] Now there are varieties of gifts, but the same Spirit; [5] and there are varieties of service, but the same Lord; [6] and there are varieties of working, but it is the same God who inspires them all in every one. [7] To each is given the manifestation of the Spirit for the common good.
Unity and Variety in the Mystical Body of Christ
[12] For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. [13] For by one Spirit we were all baptized into one body, Jews or Greeks, slaves or free and all were made to drink of one Spirit.
_______________
Commentary:
3. This provides a general principle for discerning signs of the Holy Spirit--recognition of Christ as Lord. It follows that the gifts of the Holy Spirit can never go against the teaching of the Church. "Those who have charge over the Church should judge the genuineness and proper use of these gifts [...], not indeed to extinguish the Spirit, but to test all things and hold fast to what is good (cf. Thess 5:12 and 19-21)" ("Lumen Gentium", 12).
4-7. God is the origin of spiritual gifts. Probably when St Paul speaks of gifts, service (ministries), "varieties of working", he is not referring to graces which are essentially distinct from one another, but to different perspectives from which these gifts can be viewed, and to their attribution to the Three Divine Persons. Insofar as they are gratuitously bestowed they are attributed to the Holy Spirit, as he confirms in v. 11; insofar as they are granted for the benefit and service of the other members of the Church, they are attributed to Christ the Lord, who came "not to be served but to serve" (Mk 10:45); and insofar as they are operative and produce a good effect, they are attributed to God the Father. In this way the various graces which the members of the Church receive are a living reflection of God who, being essentially one, in so is a trinity of persons. "The whole Church has the appearance of a people gathered together by virtue of the unity of the Father and of the Son and of the Holy Spirit" (St Cyprian, "De Dominica Oratione", 23). Therefore, diversity of gifts and graces is as important as their basic unity, because all have the same divine origin and the same purpose--the common good (v. 7): "It is the Holy Spirit, dwelling in those who believe and pervading and ruling over the entire Church, who brings about that wonderful communion of the faithful and joins them together so intimately in Christ that he is the principle of the Church's unity. By distributing various kinds of spiritual gifts and ministries he enriches the Church of Jesus Christ with different functions 'in order to equip the saints for the work of service, so as to build up the body of Christ' (Eph 4:12)" (Vatican II, Unitatis Redintegratio", 2).
12-13. In Greek and Latin literature, society is often compared to a body; even today we talk of "corporations", a term which conveys the idea that all the citizens of a particular city are responsible for the common good. St Paul, starting with this metaphor, adds two important features: 1) he identifies the Church with Christ: "so it is with Christ" (v. 12); and 2) he says that the Holy Spirit is its life- principle: "by one Spirit we were all baptized..., and all made to drink of the Spirit" (v. 13). The Magisterium summarizes this teaching by defining the Church as the "mystical body of Christ", an expression which "is derived from and is, as it were, the fair flower of the repeated teaching of Sacred Scripture and the holy Fathers" (Pius XII, "Mystici Corporis").
"So it is with Christ": "One would have expected him to say, so it is with the Church, but he does not say that [...]. For, just as the body and the head are one man, so too Christ and the Church are one, and therefore instead of 'the Church' he says 'Christ"' (Chrysostom, "Hom. on 1 Cor", 30, "ad loc".). This identification of the Church with Christ is much more then a mere metaphor; it makes the Church a society which is radically different from any other society: "The complete Christ is made up of the head and the body, as I am sure you know well. The head is our Savior himself, who suffered under Pontius Pilate and now, after rising from the dead, is seated at the right hand of the Father. And his body is the Church. Not this or that church, but the Church which is to be found all over the world. Nor is it only that which exists among us today, for also belonging to it are those who lived before us and those who will live in the future, right up to the end of the world. All this Church, made up of the assembly of the faithful--for all the faithful are members of Christ--has Christ as its head, governing his body from heaven. And although this head is located out of sight of the body, he is, however, joined to it by love" (St Augustine, "Enarrationes in Psalmos", 56, 1).
The Church's remarkable unity derives from the Holy Spirit who not only assem- bles the faithful into a society but also imbues and vivifies its members, exercising the same function as the soul does in a physical body: "In order that we might be unceasingly renewed in him (cf. Eph 4:23), he has shared with us his Spirit who, being one and the same in head and members, gives life to, unifies and moves the whole body. Consequently, his work could be compared by the Fathers to the function that the principle of life, the soul, fulfils in the human body" (Vatican II, "Lumen Gentium", 7).
"All were made to drink of one Spirit": given that the Apostle says this immediately after mentioning Baptism, he seems to be referring to a further outpouring of the Holy Spirit, possibly in the sacrament of Confirmation. It is not uncommon for Sacred Scripture to compare the outpouring of the Spirit to drink, indicating that the effects of his presence are to revive the parched soul; in the Old Testament the coming of the Holy Spirit is already compared to dew, rain, etc.; and St. John repeats what our Lord said about "living water" (Jn 7:38; cf. 4:13-14).
Together with the sacraments of Christian initiation, the Eucharist plays a special role in building up the unity of the body of Christ. "Really sharing in the body of the Lord in the breaking of the eucharistic bread, we are taken up into communion with him and with one another. 'Because the bread is one, we, who are many, are one body, for we all partake of one bread' (1 Cor 10:17). In this way all of us are made members of his body (cf. 1 Cor 12;27), 'and individual members of one another' (Rom 12:5)" ("Lumen Gentium", 7).
___________________________
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.
Kinds of Spiritual Gifts
[3] Therefore I want you to understand that no one speaking by the Spirit of God ever says "Jesus be cursed!" and no one can say "Jesus is Lord" except by the Holy Spirit.
[4] Now there are varieties of gifts, but the same Spirit; [5] and there are varieties of service, but the same Lord; [6] and there are varieties of working, but it is the same God who inspires them all in every one. [7] To each is given the manifestation of the Spirit for the common good.
Unity and Variety in the Mystical Body of Christ
[12] For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. [13] For by one Spirit we were all baptized into one body, Jews or Greeks, slaves or free and all were made to drink of one Spirit.
_______________
Commentary:
3. This provides a general principle for discerning signs of the Holy Spirit--recognition of Christ as Lord. It follows that the gifts of the Holy Spirit can never go against the teaching of the Church. "Those who have charge over the Church should judge the genuineness and proper use of these gifts [...], not indeed to extinguish the Spirit, but to test all things and hold fast to what is good (cf. Thess 5:12 and 19-21)" ("Lumen Gentium", 12).
4-7. God is the origin of spiritual gifts. Probably when St Paul speaks of gifts, service (ministries), "varieties of working", he is not referring to graces which are essentially distinct from one another, but to different perspectives from which these gifts can be viewed, and to their attribution to the Three Divine Persons. Insofar as they are gratuitously bestowed they are attributed to the Holy Spirit, as he confirms in v. 11; insofar as they are granted for the benefit and service of the other members of the Church, they are attributed to Christ the Lord, who came "not to be served but to serve" (Mk 10:45); and insofar as they are operative and produce a good effect, they are attributed to God the Father. In this way the various graces which the members of the Church receive are a living reflection of God who, being essentially one, in so is a trinity of persons. "The whole Church has the appearance of a people gathered together by virtue of the unity of the Father and of the Son and of the Holy Spirit" (St Cyprian, "De Dominica Oratione", 23). Therefore, diversity of gifts and graces is as important as their basic unity, because all have the same divine origin and the same purpose--the common good (v. 7): "It is the Holy Spirit, dwelling in those who believe and pervading and ruling over the entire Church, who brings about that wonderful communion of the faithful and joins them together so intimately in Christ that he is the principle of the Church's unity. By distributing various kinds of spiritual gifts and ministries he enriches the Church of Jesus Christ with different functions 'in order to equip the saints for the work of service, so as to build up the body of Christ' (Eph 4:12)" (Vatican II, Unitatis Redintegratio", 2).
12-13. In Greek and Latin literature, society is often compared to a body; even today we talk of "corporations", a term which conveys the idea that all the citizens of a particular city are responsible for the common good. St Paul, starting with this metaphor, adds two important features: 1) he identifies the Church with Christ: "so it is with Christ" (v. 12); and 2) he says that the Holy Spirit is its life- principle: "by one Spirit we were all baptized..., and all made to drink of the Spirit" (v. 13). The Magisterium summarizes this teaching by defining the Church as the "mystical body of Christ", an expression which "is derived from and is, as it were, the fair flower of the repeated teaching of Sacred Scripture and the holy Fathers" (Pius XII, "Mystici Corporis").
"So it is with Christ": "One would have expected him to say, so it is with the Church, but he does not say that [...]. For, just as the body and the head are one man, so too Christ and the Church are one, and therefore instead of 'the Church' he says 'Christ"' (Chrysostom, "Hom. on 1 Cor", 30, "ad loc".). This identification of the Church with Christ is much more then a mere metaphor; it makes the Church a society which is radically different from any other society: "The complete Christ is made up of the head and the body, as I am sure you know well. The head is our Savior himself, who suffered under Pontius Pilate and now, after rising from the dead, is seated at the right hand of the Father. And his body is the Church. Not this or that church, but the Church which is to be found all over the world. Nor is it only that which exists among us today, for also belonging to it are those who lived before us and those who will live in the future, right up to the end of the world. All this Church, made up of the assembly of the faithful--for all the faithful are members of Christ--has Christ as its head, governing his body from heaven. And although this head is located out of sight of the body, he is, however, joined to it by love" (St Augustine, "Enarrationes in Psalmos", 56, 1).
The Church's remarkable unity derives from the Holy Spirit who not only assem- bles the faithful into a society but also imbues and vivifies its members, exercising the same function as the soul does in a physical body: "In order that we might be unceasingly renewed in him (cf. Eph 4:23), he has shared with us his Spirit who, being one and the same in head and members, gives life to, unifies and moves the whole body. Consequently, his work could be compared by the Fathers to the function that the principle of life, the soul, fulfils in the human body" (Vatican II, "Lumen Gentium", 7).
"All were made to drink of one Spirit": given that the Apostle says this immediately after mentioning Baptism, he seems to be referring to a further outpouring of the Holy Spirit, possibly in the sacrament of Confirmation. It is not uncommon for Sacred Scripture to compare the outpouring of the Spirit to drink, indicating that the effects of his presence are to revive the parched soul; in the Old Testament the coming of the Holy Spirit is already compared to dew, rain, etc.; and St. John repeats what our Lord said about "living water" (Jn 7:38; cf. 4:13-14).
Together with the sacraments of Christian initiation, the Eucharist plays a special role in building up the unity of the body of Christ. "Really sharing in the body of the Lord in the breaking of the eucharistic bread, we are taken up into communion with him and with one another. 'Because the bread is one, we, who are many, are one body, for we all partake of one bread' (1 Cor 10:17). In this way all of us are made members of his body (cf. 1 Cor 12;27), 'and individual members of one another' (Rom 12:5)" ("Lumen Gentium", 7).
___________________________
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.
1st Reading for Pentecost Sunday
From: Acts 2:1-11
The Coming of the Holy Spirit
[1] When the day of Pentecost had come, they were all together in one place. [2] And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. [3] And there appeared to them tongues as of fire, distributed and resting on each one of them. [4] And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.
[5] Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. [6] And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. [7] And they were amazed and wondered, saying, "Are not all these who are speaking Galileans? [8] And how is it that we hear, each of us in his own native language? [9] Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, [10] Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, [11] Cretans and Arabians, we hear them telling in our own tongues the mighty works of God."
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Commentary:
1-13. This account of the Holy Spirit visibly coming down on the disciples who, in keeping with Jesus' instructions, had stayed together in Jerusalem, gives limited information as to the time and place of the event, yet it is full of content. Pentecost was one of the three great Jewish feasts for which many Israelites went on pilgrimage to the Holy City to worship God in the temple. It originated as a harvest thanksgiving, with an offering of first-fruits. Later it was given the additional dimension of commemorating the promulgation of the Law given by God to Moses on Sinai. The Pentecost celebration was held fifty days after the Passover, that is, after seven weeks had passed. The material harvest which the Jews celebrated so joyously became, through God's providence, the symbol of the spiritual harvest which the Apostles began to reap on this day.
2-3. Wind and fire were elements which typically accompanied manifestations of God in the Old Testament (cf. Ex 3:2; l 3 :21-22; 2 Kings5:24; Ps 104:3). In this instance, as Chrysostom explains, it would seem that separate tongues of fire came down on each of them: they were "separated, which means they came from one and the same source, to show that the Power all comes from the Paraclete" ("Hom. on Acts", 4). The wind and the noise must have been so in- tense that they caused people to flock to the place. The fire symbolizes the action of the Holy Spirit who, by enlightening the minds of the disciples, enables them to understand Jesus' teachings--as Jesus promised at the Last Supper (cf. Jn 16:4-14); by inflaming their hearts with love he dispels their fear and moves them to preach boldly. Fire also has a purifying effect, God's action cleansing the soul of all trace of sin.
4. Pentecost was not an isolated event in the life of the Church, something over and done with. "We have the right, the duty and the joy to tell you that Pentecost is still happening. We can legitimately speak of the 'lasting value' of Pentecost. We know that fifty days after Easter, the Apostles, gathered together in the same Cenacle as had been used for the first Eucharist and from which they had gone out to meet the Risen One for the first time, "discover" in themselves the power of the Holy Spirit who descended upon them, the strength of Him whom the Lord had promised so often as the outcome of his suffering on the Cross; and strengthened in this way, they began to act, that is, to perform their role. [. . .] Thus is born the "apostolic Church". But even today--and herein the continuity lies--the Basilica of St Peter in Rome and every Temple, every Oratory, every place where the disciples of the Lord gather, is an extension of that original Cenacle" (John Paul II, "Homily", 25 May 1980).
Vatican II (cf. Ad gentes, 4) quotes St Augustine's description of the Holy Spirit as the soul, the source of life, of the Church, which was born on the Cross on Good Friday and whose birth was announced publicly on the day of Pentecost: "Today, as you know, the Church was fully born, through the breath of Christ, the Holy Spirit; and in the Church was born the Word, the witness to and promulgation of salvation in the risen Jesus; and in him who listens to this promulgation is born faith, and with faith a new life, an awareness of the Christian vocation and the ability to hear that calling and to follow it by living a genuinely human life, indeed a life which is not only human but holy. And to make this divine intervention effective, today was born the apostolate, the priesthood, the ministry of the Spirit, the calling to unity, fraternity and peace" (Paul VI, "Address", 25 May 1969).
"Mary, who conceived Christ by the work of the Holy Spirit, the Love of the living God, presides over the birth of the Church, on the day of Pentecost, when the same Holy Spirit comes down on the disciples and gives life to the mystical body of Christians in unity and charity" (Paul VI, "Address", 25 October 1969).
5-11. In his account of the events of Pentecost St Luke distinguishes "devout men" (v. 5), Jews and proselytes (v. 11). The first-mentioned were people who were residing in Jerusalem for reasons of study or piety, to be near the only temple the Jews had. They were Jews--not to be confused with "God-fearing men", that is, pagans sympathetic to Judaism, who worshipped the God of the Bible and who, if they became converts and members of the Jewish religion by being circumcised and by observing the Mosaic Law, were what were called "proselytes", whom Luke distinguishes from the "Jews", that is, those of Jewish race.
People of different races and tongues understand Peter, each in his or her own language. They can do so thanks to a special grace from the Holy Spirit given them for the occasion; this is not the same as the gift of "speaking with tongues" which some of the early Christians had (cf. 1 Cor 14), which allowed them to praise God and speak to him in a language which they themselves did not understand.
11. When the Fathers of the Church comment on this passage they frequently point to the contrast between the confusion of languages that came about at Babel (cf. Gen 11:1-9)--God's punishment for man's pride and infidelity--and the reversal of this confusion on the day of Pentecost, thanks to the grace of the Holy Spirit. The Second Vatican Council stresses the same idea: "Without doubt, the Holy Spirit was at work in the world before Christ was glorified. On the day of Pentecost, however, he came down on the disciples that he might remain with them forever (cf. Jn 14;16); on that day the Church was openly displayed to the crowds and the spread of the Gospel among the nations, through preaching, was begun. Finally, on that day was foreshadowed the union of all peoples in the catholicity of the faith by means of the Church of the New Alliance, a Church which speaks every language, understands and embraces all tongues in charity, and thus overcomes the dispersion of Babel" ("Ad Gentes", 4).
Christians need this gift for their apostolic activity and should ask the Holy Spirit to give it to them to help them express themselves in such a way that others can understand their message; to be able so to adapt what they say to suit the outlook and capacity of their hearers, that they pass Christ's truth on: "Every generation of Christians needs to redeem, to sanctify, its own time. To do this, it must understand and share the desires of other men--their equals--in order to make known to them, with a 'gift of tongues', how they are to respond to the action of the Holy Spirit, to that permanent outflow of rich treasures that comes from our Lord's heart. We Christians are called upon to announce, in our own time, to this world to which we belong and in which we live, the message--old and at the same time new--of the Gospel" (St. J. Escriva, "Christ Is Passing By", 132).
___________________________
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 Coming of the Holy Spirit
[1] When the day of Pentecost had come, they were all together in one place. [2] And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. [3] And there appeared to them tongues as of fire, distributed and resting on each one of them. [4] And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.
[5] Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. [6] And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. [7] And they were amazed and wondered, saying, "Are not all these who are speaking Galileans? [8] And how is it that we hear, each of us in his own native language? [9] Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, [10] Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, [11] Cretans and Arabians, we hear them telling in our own tongues the mighty works of God."
_______________
Commentary:
1-13. This account of the Holy Spirit visibly coming down on the disciples who, in keeping with Jesus' instructions, had stayed together in Jerusalem, gives limited information as to the time and place of the event, yet it is full of content. Pentecost was one of the three great Jewish feasts for which many Israelites went on pilgrimage to the Holy City to worship God in the temple. It originated as a harvest thanksgiving, with an offering of first-fruits. Later it was given the additional dimension of commemorating the promulgation of the Law given by God to Moses on Sinai. The Pentecost celebration was held fifty days after the Passover, that is, after seven weeks had passed. The material harvest which the Jews celebrated so joyously became, through God's providence, the symbol of the spiritual harvest which the Apostles began to reap on this day.
2-3. Wind and fire were elements which typically accompanied manifestations of God in the Old Testament (cf. Ex 3:2; l 3 :21-22; 2 Kings5:24; Ps 104:3). In this instance, as Chrysostom explains, it would seem that separate tongues of fire came down on each of them: they were "separated, which means they came from one and the same source, to show that the Power all comes from the Paraclete" ("Hom. on Acts", 4). The wind and the noise must have been so in- tense that they caused people to flock to the place. The fire symbolizes the action of the Holy Spirit who, by enlightening the minds of the disciples, enables them to understand Jesus' teachings--as Jesus promised at the Last Supper (cf. Jn 16:4-14); by inflaming their hearts with love he dispels their fear and moves them to preach boldly. Fire also has a purifying effect, God's action cleansing the soul of all trace of sin.
4. Pentecost was not an isolated event in the life of the Church, something over and done with. "We have the right, the duty and the joy to tell you that Pentecost is still happening. We can legitimately speak of the 'lasting value' of Pentecost. We know that fifty days after Easter, the Apostles, gathered together in the same Cenacle as had been used for the first Eucharist and from which they had gone out to meet the Risen One for the first time, "discover" in themselves the power of the Holy Spirit who descended upon them, the strength of Him whom the Lord had promised so often as the outcome of his suffering on the Cross; and strengthened in this way, they began to act, that is, to perform their role. [. . .] Thus is born the "apostolic Church". But even today--and herein the continuity lies--the Basilica of St Peter in Rome and every Temple, every Oratory, every place where the disciples of the Lord gather, is an extension of that original Cenacle" (John Paul II, "Homily", 25 May 1980).
Vatican II (cf. Ad gentes, 4) quotes St Augustine's description of the Holy Spirit as the soul, the source of life, of the Church, which was born on the Cross on Good Friday and whose birth was announced publicly on the day of Pentecost: "Today, as you know, the Church was fully born, through the breath of Christ, the Holy Spirit; and in the Church was born the Word, the witness to and promulgation of salvation in the risen Jesus; and in him who listens to this promulgation is born faith, and with faith a new life, an awareness of the Christian vocation and the ability to hear that calling and to follow it by living a genuinely human life, indeed a life which is not only human but holy. And to make this divine intervention effective, today was born the apostolate, the priesthood, the ministry of the Spirit, the calling to unity, fraternity and peace" (Paul VI, "Address", 25 May 1969).
"Mary, who conceived Christ by the work of the Holy Spirit, the Love of the living God, presides over the birth of the Church, on the day of Pentecost, when the same Holy Spirit comes down on the disciples and gives life to the mystical body of Christians in unity and charity" (Paul VI, "Address", 25 October 1969).
5-11. In his account of the events of Pentecost St Luke distinguishes "devout men" (v. 5), Jews and proselytes (v. 11). The first-mentioned were people who were residing in Jerusalem for reasons of study or piety, to be near the only temple the Jews had. They were Jews--not to be confused with "God-fearing men", that is, pagans sympathetic to Judaism, who worshipped the God of the Bible and who, if they became converts and members of the Jewish religion by being circumcised and by observing the Mosaic Law, were what were called "proselytes", whom Luke distinguishes from the "Jews", that is, those of Jewish race.
People of different races and tongues understand Peter, each in his or her own language. They can do so thanks to a special grace from the Holy Spirit given them for the occasion; this is not the same as the gift of "speaking with tongues" which some of the early Christians had (cf. 1 Cor 14), which allowed them to praise God and speak to him in a language which they themselves did not understand.
11. When the Fathers of the Church comment on this passage they frequently point to the contrast between the confusion of languages that came about at Babel (cf. Gen 11:1-9)--God's punishment for man's pride and infidelity--and the reversal of this confusion on the day of Pentecost, thanks to the grace of the Holy Spirit. The Second Vatican Council stresses the same idea: "Without doubt, the Holy Spirit was at work in the world before Christ was glorified. On the day of Pentecost, however, he came down on the disciples that he might remain with them forever (cf. Jn 14;16); on that day the Church was openly displayed to the crowds and the spread of the Gospel among the nations, through preaching, was begun. Finally, on that day was foreshadowed the union of all peoples in the catholicity of the faith by means of the Church of the New Alliance, a Church which speaks every language, understands and embraces all tongues in charity, and thus overcomes the dispersion of Babel" ("Ad Gentes", 4).
Christians need this gift for their apostolic activity and should ask the Holy Spirit to give it to them to help them express themselves in such a way that others can understand their message; to be able so to adapt what they say to suit the outlook and capacity of their hearers, that they pass Christ's truth on: "Every generation of Christians needs to redeem, to sanctify, its own time. To do this, it must understand and share the desires of other men--their equals--in order to make known to them, with a 'gift of tongues', how they are to respond to the action of the Holy Spirit, to that permanent outflow of rich treasures that comes from our Lord's heart. We Christians are called upon to announce, in our own time, to this world to which we belong and in which we live, the message--old and at the same time new--of the Gospel" (St. J. Escriva, "Christ Is Passing By", 132).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, May 10, 2008
Answers, On Grace - What Kind of a Theologian Are You?
Questions can be viewed here.
1. a-Yes. b-No. c-Yes.
2. a-No. b-Yes. c-Yes.
3. a-Yes. b-No. c-Yes.
4. a-No. b-No. c-No.
S. a-No. b-Yes. c-No.
6. a-Yes. b-No. c-Yes.
I. a-Yes. b-Yes. c-Yes.
8. a-Yes. b-Yes. c-Yes.
9. a-Yes. b-Yes. c-Yes. d-Yes.
10. a-No. b-No. c-No. d-Yes.
_________________________
Adapted from The Queen's Work Magazine, May 1946
1. a-Yes. b-No. c-Yes.
2. a-No. b-Yes. c-Yes.
3. a-Yes. b-No. c-Yes.
4. a-No. b-No. c-No.
S. a-No. b-Yes. c-No.
6. a-Yes. b-No. c-Yes.
I. a-Yes. b-Yes. c-Yes.
8. a-Yes. b-Yes. c-Yes.
9. a-Yes. b-Yes. c-Yes. d-Yes.
10. a-No. b-No. c-No. d-Yes.
_________________________
Adapted from The Queen's Work Magazine, May 1946
Just for Today, May 11
For the profit of one that stands in need, a good work is sometimes freely to be omitted, or rather to be changed for a better. For by doing thus, a good work is not lost, but is changed into a better.
-Bk. I, ch. xv.
____________
During the afternoon she received Extreme Unction and Holy Viaticum. After the ceremony she showed us her hands with great respect. She had scarcely finished her thanksgiving when several of the Community came to see her and speak to her. She said to me afterwards:
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
-Bk. I, ch. xv.
____________
During the afternoon she received Extreme Unction and Holy Viaticum. After the ceremony she showed us her hands with great respect. She had scarcely finished her thanksgiving when several of the Community came to see her and speak to her. She said to me afterwards:
"My thanksgiving was often interrupted, but I remembered how, when Our Lord withdrew into the desert and the people followed Him, He did not send them away. I tried to imitate Him by receiving my Sisters graciously."-Novissima Verba.
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Thoughts and Counsels - May 11
Mary being destined to negotiate peace between God and man, it was not proper that she should be an accomplice in the disobedience of Adam.
-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 May 11-Pentecost, The Holy Ghost
The Paraclete, the Holy Ghost that My Father will send in My name, He will teach you all things. (John xiv, 26.)
There are two main ideas in these words of Christ's discourse at the Last Supper: the Holy Spirit will teach you; the Holy Spirit will console you.
1. Teach and radiate the light. Did not the Holy Ghost descend upon the Apostles in the form of tongues of fire to command just that?
But I would be mistaken in thinking that this teaching is to come from without.
No, the Holy Spirit enlightens from within. He works in those who enjoy the happiness of living in the state of grace. The hymn of Pentecost often reminds us during the octave that the Holy Ghost dwells within our souls, hospes animae. I have frequently meditated on this truth and know its immense benefit to my soul. God has His own habitation in me. In this intimate dwelling in the depths of my heart, He speaks to me, inspires me and leads me on.
2. Radiate the light, yes, but also the warmth. The Holy Spirit does not only teach me, He has another function; He comes to endow me with joy and courage.
The Holy Spirit is the Spirit of Love: wherever He is He burns, He inflames, He stimulates zeal. Oh! how welcome He is at certain times. When a cold wave comes over me and my ardor cools, when monotony assails me and difficulties crush me, I am certainly in great need of a consoler.
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
There are two main ideas in these words of Christ's discourse at the Last Supper: the Holy Spirit will teach you; the Holy Spirit will console you.
1. Teach and radiate the light. Did not the Holy Ghost descend upon the Apostles in the form of tongues of fire to command just that?
But I would be mistaken in thinking that this teaching is to come from without.
No, the Holy Spirit enlightens from within. He works in those who enjoy the happiness of living in the state of grace. The hymn of Pentecost often reminds us during the octave that the Holy Ghost dwells within our souls, hospes animae. I have frequently meditated on this truth and know its immense benefit to my soul. God has His own habitation in me. In this intimate dwelling in the depths of my heart, He speaks to me, inspires me and leads me on.
2. Radiate the light, yes, but also the warmth. The Holy Spirit does not only teach me, He has another function; He comes to endow me with joy and courage.
The Holy Spirit is the Spirit of Love: wherever He is He burns, He inflames, He stimulates zeal. Oh! how welcome He is at certain times. When a cold wave comes over me and my ardor cools, when monotony assails me and difficulties crush me, I am certainly in great need of a consoler.
"Divine Consoler, prove to me as fully as possible Your beautiful title. You are not only the hospes animae, the guest of my soul, but dulcis hospes, the sweetest guest. Communicate to me this fortifying sweetness; I do not ask sensible gifts and consolation, but grant me generosity and strength of will, and an ardent desire for the good. Consolator optime, Dulcis hospes animae...."_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Dr Edward Peters: Staunching the Wound of Bleeding Kansas
Dr Peters write:
Abp. Joseph Naumann has applied a Canon 915 tourniquet to the wound inflicted on the Body of Christ by the Catholic governor of Kansas, Kathleen Sebelius. His actions are a model to emulated.Read more about it here.
Archbishop Flynn ends lay preaching at Mass?
25 years of wandering in the wilderness...And the faithful were left to find a parish where a licit Mass was celebrated.Father Terry Rassmussen, pastor of St. Joseph in New Hope, finished reading, closed the Book of the Gospels, and stepped away from the ambo. From the congregation, Ginny Untiedt stepped forward.
Clad in a white robe, Untiedt bowed as Father Rassmussen laid his hands on her head and blessed her. She looked up, walked to the ambo and began preaching for the last time.
As many as 29 parishes in the Archdiocese of St. Paul and Minneapolis have used lay preachers at Mass during the past 25 years. In January, however, Archbishop Harry Flynn instructed pastors to discontinue the practice. He gave his retirement date - May 2 - as the time by which parishes should develop "a pastoral plan" to end lay preaching at Mass....
Archbishop Flynn referenced the 2004 Vatican instruction "Redemptionis Sacramentum" as a reason to discontinue the liturgical abuse. Strange that it took so long. Every faithful Catholic has known for years that it was not permitted and is a grave abuse.
Is it any wonder that the Church is infected and infested with dissent and rebellion - with women thinking that they can be priests and dressing up as clergy (see the picture above), with the widespread rejection of the authority of the Church, and so forth?
Thankfully, the faithful in Minneapolis now have a new shepherd - Archbishop John Nienstedt. May God shower him with the graces necesary to lead them as Christ would.
Proponents of lay preaching argue that canon law allows the practice and that both the congregation and pastors benefit from hearing Gospel reflections from diverse voices....I wonder just where they get that...Maybe my comprehension is not what it used to be, but I don't get it. Canon Law seems pretty clear to me:
Can. 767 §1 The most important form of preaching is the homily, which is part of the liturgy, and is reserved to a priest or deacon. In the course of the liturgical year, the mysteries of faith and the rules of christian living are to be expounded in the homily from the sacred text.But, like others we've witnessed, some twist the canons to their own ends, while ignoring the most relevant parts of the code. But then, this is what has been going on for years, to the detriment of numerous souls.
§2 At all Masses on Sundays and holydays of obligation, celebrated with a congregation, there is to be a homily and, except for a grave reason, this may not be omitted.
§3 It is strongly recommended that, if a sufficient number of people are present, there be a homily at weekday Masses also, especially during Advent and Lent, or on a feast day or an occasion of grief.
§4 It is the responsibility of the parish priest or the rector of a church to ensure that these provisions are carefully observed.
Then we have this:
Lay preaching also brings a woman's perspective to the Gospels, Baumer said. "The suppression of lay preaching is simultaneously the suppression of female voices, because no matter how God has gifted a lay woman . . . to break open the Word, the community will not have access to that word as it gathers on Sunday," she said. [Patricia Hughes Baumer co-founded the lay preaching training organization Partners in Preaching with her husband, Fred, in 1997.]"Break open the word?" What's that? I'm surprised we haven't heard them say "Break open the bottle" when the wine is brought to the altar for the offering and consecration.
If I saw such activity as this, I'm afraid I'd have to get up and leave. This is just another example of a gross misunderstanding or of a deliberate bastardization of "active participation of the laity."
You can read the entire article from the Catholic Spirit here.
Gospel for Saturday, 7th Week of Easter
Optional Memorial of Blessed Damien de Veuster, priest
Old Calendar: St. Antoninus, bishop and confessor; Sts. Gordian and Epimachus, martyrs
From: John 21:20-25
Peter's Primacy (Continuation)
[20] Peter turned and saw following them the disciple whom Jesus loved, and who had lain close to His breast at the supper and had said, "Lord, who is it that is going to betray You?" [21] When Peter saw Him, he said to Jesus, "Lord, what about this man?" [22] Jesus said to him, "If it is My will that he remain until I come, what is that to you? Follow Me!" [23] The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, "If it is My will that he remain until I come, what is that to you?"
Conclusion
[24] This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true.
[25] But there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written.
_____________________
Commentary:
20-23. According to St. Irenaeus ("Against Heresies", II, 22, 5; III, 3, 4) St. John outlived all the other Apostles, into the reign of Trajan (98-117 A.D.). Possibly the evangelist wrote these verses to dispel the idea that he would not die. According to the text, Jesus does not reply to Peter's question. The important thing is not to be curious about what the future will bring but to serve the Lord faithfully, keeping to the way He has marked out for one.
24. This is an appeal to the testimony of the disciple "whom Jesus loved" as a guarantee of the veracity of everything contained in the book: everything which this Gospel says should be accepted by its readers as being absolutely true.
Many modern commentators think that verses 24 and 25 were added by disciples of the Apostle, as a conclusion to the Gospel, when it began to be circulated, a short time after St. John completed it. Be that as it may, the fact is that both verses are to be found in all extant manuscripts of the Fourth Gospel.
25. St. John's account, written under the inspiration of the Holy Spirit, has as its purpose the strengthening of our faith in Jesus Christ through reflecting on what our Lord said and did. Like the Fourth Gospel, we shall never be able to capture the full richness and depth of our Lord's personality. "Once one begins to be interested in Christ, one's interest can never cease. There is always something more to be known, to be said--infinitely more. St. John the Evangelist ends his Gospel making this very point (John 21:25). Everything to do with Christ is so rich, there are such depths for us to explore; such light, strength, joy, desire have their source in Him. [...] His coming to the world, His presence in history and culture and [...] His vital relationship with our conscience: everything suggests that it is unseemly, unscientific and irreverent ever to think that we need not and cannot advance further in contemplation of Jesus Christ" ([Pope] Paul VI, "General Audience", 20 February 1974).
___________________________
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. Antoninus, bishop and confessor; Sts. Gordian and Epimachus, martyrs
From: John 21:20-25
Peter's Primacy (Continuation)
[20] Peter turned and saw following them the disciple whom Jesus loved, and who had lain close to His breast at the supper and had said, "Lord, who is it that is going to betray You?" [21] When Peter saw Him, he said to Jesus, "Lord, what about this man?" [22] Jesus said to him, "If it is My will that he remain until I come, what is that to you? Follow Me!" [23] The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, "If it is My will that he remain until I come, what is that to you?"
Conclusion
[24] This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true.
[25] But there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written.
_____________________
Commentary:
20-23. According to St. Irenaeus ("Against Heresies", II, 22, 5; III, 3, 4) St. John outlived all the other Apostles, into the reign of Trajan (98-117 A.D.). Possibly the evangelist wrote these verses to dispel the idea that he would not die. According to the text, Jesus does not reply to Peter's question. The important thing is not to be curious about what the future will bring but to serve the Lord faithfully, keeping to the way He has marked out for one.
24. This is an appeal to the testimony of the disciple "whom Jesus loved" as a guarantee of the veracity of everything contained in the book: everything which this Gospel says should be accepted by its readers as being absolutely true.
Many modern commentators think that verses 24 and 25 were added by disciples of the Apostle, as a conclusion to the Gospel, when it began to be circulated, a short time after St. John completed it. Be that as it may, the fact is that both verses are to be found in all extant manuscripts of the Fourth Gospel.
25. St. John's account, written under the inspiration of the Holy Spirit, has as its purpose the strengthening of our faith in Jesus Christ through reflecting on what our Lord said and did. Like the Fourth Gospel, we shall never be able to capture the full richness and depth of our Lord's personality. "Once one begins to be interested in Christ, one's interest can never cease. There is always something more to be known, to be said--infinitely more. St. John the Evangelist ends his Gospel making this very point (John 21:25). Everything to do with Christ is so rich, there are such depths for us to explore; such light, strength, joy, desire have their source in Him. [...] His coming to the world, His presence in history and culture and [...] His vital relationship with our conscience: everything suggests that it is unseemly, unscientific and irreverent ever to think that we need not and cannot advance further in contemplation of Jesus Christ" ([Pope] Paul VI, "General Audience", 20 February 1974).
___________________________
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, May 09, 2008
Just for Today, May 10
They rejoice without end in the presence of God, beholding His glory face to face; and bring transformed from glory into the glory of the incomprehensible Deity, they taste the Word of God made flesh, as He was from the beginning, and as He remaineth for ever.
When I call to mind these wonders, even every spiritual comfort becomes grievously tedious to me; because, as long as I behold not my Lord openly in His glory, I make no account of whatsoever I see and hear in the world. Thou art my witness, O God, that not one thing can comfort me, nor anything created give me rest, but only Thou, my God, whom I desire for ever to contemplate.
-Bk. IV, ch. xi.
_______________
We had placed a picture of the Holy Face which she much loved beside her bed, for the feast of the Transfiguration.
"How wise Our Lord was to have lowered His eyes when He left us His portrait!" she said to me. "As the eyes are the mirror of the soul, if we had caught a glimpse of His soul we should have died of joy. Oh! how much good the Holy Face has done me during my life! My devotion to the Holy Face, or rather my piety itself, has been inspired by these words of Isaias: There is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him: despised and the most abject of men, his look was as it were hidden and despised, whereupon we esteemed him not (Is. liii, 2, 3).
I also wished to be without beauty or comeliness, and to tread the winepress alone (ibid. lxiii, 3), unknown by all.
-Novissima Verba.
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
When I call to mind these wonders, even every spiritual comfort becomes grievously tedious to me; because, as long as I behold not my Lord openly in His glory, I make no account of whatsoever I see and hear in the world. Thou art my witness, O God, that not one thing can comfort me, nor anything created give me rest, but only Thou, my God, whom I desire for ever to contemplate.
-Bk. IV, ch. xi.
_______________
We had placed a picture of the Holy Face which she much loved beside her bed, for the feast of the Transfiguration.
"How wise Our Lord was to have lowered His eyes when He left us His portrait!" she said to me. "As the eyes are the mirror of the soul, if we had caught a glimpse of His soul we should have died of joy. Oh! how much good the Holy Face has done me during my life! My devotion to the Holy Face, or rather my piety itself, has been inspired by these words of Isaias: There is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him: despised and the most abject of men, his look was as it were hidden and despised, whereupon we esteemed him not (Is. liii, 2, 3).
I also wished to be without beauty or comeliness, and to tread the winepress alone (ibid. lxiii, 3), unknown by all.
-Novissima Verba.
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Thoughts and Counsels - May 10
He who remembers having invoked the name of Mary in an impure temptation, may be sure that he did not yield to it.
-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 May 10, Valor in Strife
Jeanne d'Arc said, "It is not so much a matter of conquering in the struggle, but rather of fighting well. To fight well depends on us. Victory, however, is not of ourselves. The decision rests with God." At least, this is the way one of her best interpreters expresses her thoughts. (Charles Peguy)
In the spiritual life we should like so much to triumph after defending ourselves courageously; it is irritating to begin again indefinitely these little skirmishes and battles against nature. How we would love to breath easy once for all.
No, earth is not the land of finality nor the land of the definitive. It is the land of incessant struggle, of constant advance into the midst of enemies who never lay down their arms. We can never say, "Ah! now, it is finished, I don't have to struggle any more, I can rest."
To warn us against this tempting illusion, St. Francis de Sales informs us smilingly that our corrupt nature will die a quarter of an hour after us, which is equivalent to saying that we will have to fight to the very end.
And perhaps, on the way, one or the other failure springing from human weakness or our perverse inclinations will mark the stages. If we can say that at no time have we disarmed, given up, or lost our foothold; but on the contrary, despite temptations, and disturbances, in spite of temporary defeats and momentary laxity, we have held fast and struggled to resist, then we can remain in peace. God is satisfied.
He knows our infirmities, that our good intentions surpass our weak will; that we are rich in promises which are sincere indeed; but that our realizations always fall short and lack energy. God is not surprised at our vacillation and blunders. They keep us humble.
Courage! Let us not allow ourselves to be vanquished.
St. Jeanne d'Arc, give us your spirit and your valiant perseverance.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
In the spiritual life we should like so much to triumph after defending ourselves courageously; it is irritating to begin again indefinitely these little skirmishes and battles against nature. How we would love to breath easy once for all.
No, earth is not the land of finality nor the land of the definitive. It is the land of incessant struggle, of constant advance into the midst of enemies who never lay down their arms. We can never say, "Ah! now, it is finished, I don't have to struggle any more, I can rest."
To warn us against this tempting illusion, St. Francis de Sales informs us smilingly that our corrupt nature will die a quarter of an hour after us, which is equivalent to saying that we will have to fight to the very end.
And perhaps, on the way, one or the other failure springing from human weakness or our perverse inclinations will mark the stages. If we can say that at no time have we disarmed, given up, or lost our foothold; but on the contrary, despite temptations, and disturbances, in spite of temporary defeats and momentary laxity, we have held fast and struggled to resist, then we can remain in peace. God is satisfied.
He knows our infirmities, that our good intentions surpass our weak will; that we are rich in promises which are sincere indeed; but that our realizations always fall short and lack energy. God is not surprised at our vacillation and blunders. They keep us humble.
Courage! Let us not allow ourselves to be vanquished.
St. Jeanne d'Arc, give us your spirit and your valiant perseverance.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
On Grace - What Kind of a Theologian Are You?
You know that
Try the Following Quiz on Grace.
Give yourself 10 points for each of the 10 questions Which you answer correctly. If you score 95-100, give yourself a SCL (summa cum laude); 90-95, a MCL (magna cum laude); 85-90, a CL (cum laude); 80-85, a BP (bene probatus); 70-80, a P (probatus); 1>-70, a NP (non probatus).
[Answer each "a, b, c, d" with Yes or No]
1. Is it of divine and Catholic faith that grace is necessary for
Answers tomorrow...6:00pm
Adapted from The Queen's Work Magazine, May 1946
"all those things are to be believed with divine and Catholic faith which are contained in the written or orally transmitted word of God, and which the Church, either by a solemn judgment or by her ordinary and universal magisterium, proposes for belief as having been divinely revealed." (Vatican Council.)Can you recognize truths which are divine and Catholic faith?
Try the Following Quiz on Grace.
Give yourself 10 points for each of the 10 questions Which you answer correctly. If you score 95-100, give yourself a SCL (summa cum laude); 90-95, a MCL (magna cum laude); 85-90, a CL (cum laude); 80-85, a BP (bene probatus); 70-80, a P (probatus); 1>-70, a NP (non probatus).
[Answer each "a, b, c, d" with Yes or No]
1. Is it of divine and Catholic faith that grace is necessary for
a) all salutary acts;2. Actual grace is a transient supernatural gift of God that
b) all naturally good works;
c) final perseverance?
a) can be seen or felt by the recipient;3. Without grace an adult can
b) can be received and used without being recognized as actual grace;
c) may be expected in times of need, retreat, missions, etc.
a) know God's existence;4. Man's natural powers alone enable him to
b) avoid all mortal sins for a long time;
c) perform some naturally good works.
a) impetrate grace;5. God gives actual grace
b) merit it congruously;
c) merit it condignly.
a) only to Christians;6. Actual grace was given
b) to all infidels and sinners;
c) to infants.
a) before the time of Christ,7. Does God give to all adults sufficient grace
b) and only to adult Jews,
c) and to all adults.
a) to overcome grave temptations;8. Is it of divine and Catholic faith that
b) to acquire sanctifying grace;
c) to gain eternal.life?
a) grace is necessary to merit eternal life;9. Actual graces come from
b) efficacious grace does not take away man's freedom;
c) man cannot rise from mortal sin without grace?
a) God;10. A man's refusal to use an actual grace given to him
b) Christ;
c) Our Lady;
d) the sacraments.
a) is always a sin;_________________________
b) always means the loss of his soul;
c) always means the loss of all further graces;
d) may mean the loss of special graces which God would otherwise have given him.
Answers tomorrow...6:00pm
Adapted from The Queen's Work Magazine, May 1946
Answers-What's Your Moral I.Q.? Love of thy Neighbor
Questions can be viewed here.
_____________
1. It is a supernatural virtue by which we must love our neighbor as ourselves for the love of God.
2. Yes, we must include everybody in the world.
3. Yes.
4. No, if it does not cause scandal or grieve our neighbor.
5. No. He is acting well within his rights.
6. Yes, if I will not endanger my own salvation by doing so.
7. No. Unless there is some hope of success I may not risk my life to save the life of another.
8. I am not bound in every case, but if I can easily help him I should do it frequently.
9. Yes. We should love first our husband or wife and parents, children, our brothers and sisters, relatives, friends, and everyone else.
10. No. I may hate the sin but I may never hate the sinner.
_________________________
Adapted from The Queen's Work Magazine, May 1946
_____________
1. It is a supernatural virtue by which we must love our neighbor as ourselves for the love of God.
2. Yes, we must include everybody in the world.
3. Yes.
4. No, if it does not cause scandal or grieve our neighbor.
5. No. He is acting well within his rights.
6. Yes, if I will not endanger my own salvation by doing so.
7. No. Unless there is some hope of success I may not risk my life to save the life of another.
8. I am not bound in every case, but if I can easily help him I should do it frequently.
9. Yes. We should love first our husband or wife and parents, children, our brothers and sisters, relatives, friends, and everyone else.
10. No. I may hate the sin but I may never hate the sinner.
_________________________
Adapted from The Queen's Work Magazine, May 1946
Kansas Archbishop Urges Pro-Abortion Gov. Sebelius to Skip Communion
A leading Catholic official in Kansas says the state's pro-abortion governor, Kathleen Sebelius, needs to refrain from receiving communion until she changes her position supporting abortion. Sebelius recently came under fire from pro-life advocates for vetoing a bill that would limit abortions.
Archbishop Joseph F. Naumann of the Archdiocese of Kansas City, and a strong pro-life advocate himself, criticized the veto as well and called on Sebelius to take the "necessary steps for amendment of her life."
In a column published in Friday in the diocesan Catholic newspaper The Leaven, Naumann said he wrote Sebelius in August and urged the potential Democratic vice-presidential running mate to refrain from communion....
HT to Darla for the link...
And our prayers go out to our Lord so that He may bestow His graces on Archbishop Naumann to withstand the coming attacks for doing what is right!
Please thank Archbishop Naumann at phone number: 913-721-1570 or at their web site at: http://65.39.207.99/~archkck/index.php?option=com_contact&Itemid=3
Fr Corapi Update (via latest email newsletter)
From the Weekly Wisdom update:
May 3rd: Holy Apostles College and Seminary in Cromwell, CT is Fr. John Corapi's alma mater.I know nothing else at the time. Perhaps others might know. It looked like his travels have been put on hold for the time being. Our prayers continue for his full recovery.
Father was a seminarian at Holy Apostles from 1987-1990, including summer sessions. This year, May of 2008, Holy Apostles College and Seminary held its 50th Commencement Exercises.
Father was invited to speak at the Commencement ceremony and receive an honorary doctorate of humane letters degree.
Due to serious health problems he was unable to travel to the Seminary. However, desiring to address the faculty, seminarians, and other students, Father recorded a special address from his television studio in northwest Montana.
More than anything, it is a heartfelt thank you to Holy Apostles for the excellent priestly formation and education he received there.
Code Pink Protesters Try Witchcraft at Anti-Marine Rallies
Code Pink is now resorting to witchcraft to beef up the number of its supporters protesting a controversial Marine Corps Recruiting Center in Berkeley, Calif.What disturbed individuals these are...
The women's anti-war group has told ralliers to come equipped with spells and pointy hats Friday for "witches, crones and sirens" day, the last of the group's weeklong homage to Mother's Day....
Want to know what my first thought was when I read this headline? Actually, it was my second thought.
In reading some of the recent St Cronan bulletins on its COPA program, I was shocked, but not surprised, to see a blurb for helping CodePink:
CODEPINK Rush Hour Bannering Every Wednesday at 4:00p onWhen a group supports women priestettes, homosexuality, and heaven knows what else, can witchcraft be far behind?
the Soulard pedestrian overpass above the I-44/55 split.
World Health Assembly to Endorse Pro-Abortion Conference
(NEW YORK – C-FAM) The General Assembly of the World Health Organization (WHO) will meet in Geneva later this month and is expected to promote the outcome of a controversial pro-abortion conference that took place in London last year. The 61st annual World Health Assembly (WHA) will discuss “mobilizing political will” in the area of “sexual and reproductive health." In a document prepared for the meeting, there is a reference to the Women Deliver Conference which was sponsored by various UN agencies and pro-abortion non-governmental organizations.
[...]
As reported last year by the Friday Fax, Women Deliver was billed as a conference focused on maternal, child and newborn health and reducing maternal mortality but participants were overwhelmed by the conference’s abortion focus. Out of 98 scheduled sessions at Women Deliver, 35 focused on abortion while only 2 dealt with newborn health. The agenda was organized by Frances Kissling, former president of Catholics for a Free Choice, and the majority of discussions focused on securing funding and harnessing political will for “reproductive rights,” a term that has been interpreted by UN committees to include abortion on demand. One organizer bluntly told C-FAM's Susan Yoshihara that the Women Deliver conference was a "pro-choice conference...."[Continued...]
Special Delivery for Pro-abort Ted Kennedy
From the Washington Times, we read:
Perhaps those who are reluctant should read Archbishop Burke's analysis: The Discipline Regarding the Denial of Holy Communion to Those Obstinately Persevering in Manifest Grave Sin. Then, they might realize that their inaction is even more scandalous, in my eyes, than these professed Catholic politicians receiving Holy Eucharist.
By Julia Duin - Despite a 2004 order from the future Pope Benedict XVI barring pro-choice Catholic politicians from the Communion table, a quintet of elected officials flouted his wishes twice during his recent six-day visit here by partaking of the sacrament right before his eyes.Indeed, how could such a scandal be permitted? Is it because of bishops and priests who are afraid or could it be more sinister than that - do they actually support notorious public proponents of abortion, infanticide, and other evils?
[...] in fact, Sen. Edward M. Kennedy, a liberal Massachusetts Democrat, got a personalized delivery of Communion, said Dan Skehan, a businessman from Lancaster, Pa., who sat in Section 216 directly above the senator.
Minutes before the rest of the enormous crowd lined up to receive the sacrament, Mr. Skehan and his two sons spotted a priest making his way down the steps to the senator to hand him the consecrated host.
"It was obviously prearranged," Mr. Skehan said, "maybe out of regard for his girth and lack of mobility. I turned immediately to both my sons and said, 'Oh my gosh, look at that.' Everyone in my section, which was filled with people from Lancaster, said, 'That is outrageous. How could they do that?'"
The other pro-choice [pro-death] Catholic politicians who took Communion at Nationals Stadium were House Speaker Nancy Pelosi, California Democrat; Sen. Christopher J. Dodd, Connecticut Democrat; and Sen. John Kerry, Massachusetts Democrat.Evidently, it was a pro-aborts love-fest at Nationals Stadium, hosted by Archbishop Wuerl. Nothing more need be said.
"Archbishop Wuerl is right that it's up to the bishop to discipline their members," said American Life League spokesman Michael Hichhorn. "But to deny Communion is not a disciplinary action; it is a defense of the Holy Eucharist."There seem to be so few today who would defend Our Lord from profanation. It might be termed "pastorally insensitive" to do what is right.
Perhaps those who are reluctant should read Archbishop Burke's analysis: The Discipline Regarding the Denial of Holy Communion to Those Obstinately Persevering in Manifest Grave Sin. Then, they might realize that their inaction is even more scandalous, in my eyes, than these professed Catholic politicians receiving Holy Eucharist.
The truth surfaces again: Abstinence seen as key to AIDS fight in Africa
Boston, May. 9, 2008 (CWNews.com) - Efforts to curb the AIDS epidemic in Africa should concentrate on promoting sexual restraint, a team of Harvard researchers has concluded, after finding that condom-distribution campaigns have not significantly reduced the spread of the disease.Will the moral relativists and condom promoters label this as another flawed study?
"We need a fairly dramatic shift in priorities, not just a minor tweaking," said Dr. Daniel Halperin, who led the research team from the Harvard School of Public Health. The group's report in Science magazine found that male circumcision had a dramatic effect in curtailing the transfer of the HIV virus. But efforts to promote condom use did not affect the spread of AIDS in Africa....
Northern California Call to Action Website Shutdown?
For those who want to see the pictures or looney video of the "Mr Potato Head Liturgy" posted here, the links are currently down. The reason?
When I think of pics and video, I can only think, "Groooovy, man!"
The video has made its way to YouTube here: http://www.youtube.com/watch?v=NSbiL3XduvY
Warning - Don't watch it after or during meals or while imbibing your favorite liquids.
Your website has been suspended!Apparently it became a popular hit! And the additional traffic probably costs the heretical organization more money. I hope they pay the bill soon.
The web hosting account that hosts this website has been blocked due to high bandwidth usage!
If you are the owner of this website, please login to your hosting Control Panel and order additional traffic quota.
If you are a visitor to this website, please access this page later.
This website is hosted by lonex.com.
When I think of pics and video, I can only think, "Groooovy, man!"
The video has made its way to YouTube here: http://www.youtube.com/watch?v=NSbiL3XduvY
Warning - Don't watch it after or during meals or while imbibing your favorite liquids.
Missouri Cures Without Cloning Campaign Update
From Jaci Winship at Missouri Cures without Cloning:
I know many of you have questions as we shift our focus longer term and I hope this email will answer those questions.
First, as noted by one liberal blog, our commitment to protecting our state from becoming a haven for human cloning experiments continues to discourage cloners from setting up shop in Missouri. While our movement to close the human cloning loophole in our constitution builds, our coalition partners work hard to protect taxpayer dollars from this unethical, unnecessary and unproven research. All of us working together will be victorious because Missourians do not support human cloning experiments.
Many of you have asked about the logistics and timeline for the next phase of the campaign.
This summer and fall we will hold informational meetings across the state. These meetings will provide an opportunity for us to share ideas and plans. We will also continue to expose the deceptions about human cloning and share the truth about the scientific breakthroughs that provide real cures and treatments.
In addition to the Presidential race, many critical Missouri leaders will be elected this November. I encourage you to actively support candidates who stand with us in opposition to human cloning.
This November, we will submit our initiative petition for the 2010 general election to the Secretary of State. We are prepared for the possibility that Robin Carnahan will still hold the office and will be as devious and misleading as she has been during this term. However, even if we have to proceed through another court challenge, we should have ample time to collect signatures. We could be collecting signatures a year from now!
Thank you all for your time, talent and financial support of this critical effort to protect human dignity. I look forward to meeting with you over the next few months as together we continue to build our extensive grassroots movement toward victory in 2010.
October beatification for John Paul 2?
The late Pope John Paul II could be beatified in October this year to coincide with the 30th anniversary of his election to the papacy, a Polish newspaper predicts.
Catholic World News says the Vatican has not commented on the report that appeared in the Dziennik newspaper.
But the cause for beatification of the late Pontiff still has several hurdles to clear, and the Vatican would undoubtedly want to allow a substantial period of time to prepare for the beatification ceremony, CWN believes....
Liturgy, Stem Cell Research, Topics at June Bishops' Meeting
WASHINGTON (CNS) -- Matters of liturgy and language will dominate the agenda of the U.S. bishops' spring meeting June 12-14 at the Hyatt Regency Grand Cypress in Orlando, Fla. But such hot-button issues as embryonic stem-cell research, medically assisted nutrition and hydration, and clergy sex abuse also will come before the bishops....
As they begin what Bishop Arthur J. Serratelli of Paterson, N.J., chairman of the USCCB Committee on Divine Worship, called "the final phase of the process of translation and approval of the Roman Missal for use in the United States," the bishops will vote on a new translation of the proper prayers for each Sunday and feast day during the liturgical year...
Gospel for Friday, 7th Week of Easter
Old Calendar: St. Gregory Nazianzen; bishop, confessor and doctor
From: John 21:15-19
Peter's Primacy
[15] When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love Me more than these?" He said to Him, "Yes, Lord; you know that I love You." He said to him, "Feed My lambs." [16] A second time He said to him, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord, you know I love You." He said to him, "Tend My sheep." [17] He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know everything; You know that I love You." Jesus said to him, "Feed My sheep. [18] Truly, truly I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go." [19] (This He said to show by what death he was to glorify God.) And after this He said to him, "Follow Me."
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Commentary:
15-17. Jesus Christ had promised Peter that he would be the primate of the Church (cf. Matthew 16:16-19 and note on the same). Despite his three denials during our Lord's passion, Christ now confers on him the primacy He promised.
"Jesus questions Peter, three times, as if to give him a triple chance to atone for his triple denial. Peter has learned his lesson from the bitter experience of his wretchedness. Aware of his weakness, he is deeply convinced that rash claims are pointless. Instead he puts everything in Christ's hands. `Lord, You know well that I love You" ([St] J. Escriva, "Friends of God", 267). The primacy was given to Peter directly and immediately. So the Church has always understood--and so Vatican I defined: "We therefore teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to Blessed Peter the Apostle by Christ our Lord. [...] And it was upon Simon Peter alone that Jesus after His resurrection bestowed the jurisdiction of chief pastor and ruler over all His fold in the words: "Feed My lambs; feed My sheep" ("Pastor Aeternus", Chapter 1).
The primacy is a grace conferred on Peter and his successors, the popes; it is one of the basic elements in the Church, designed to guard and protect its unity: "In order that the episcopate also might be one and undivided, and that [...] the multitude of the faithful might be kept secure in the oneness of faith and communion, He set Blessed Peter over the rest of the Apostles, and fixed in him the abiding principle of this twofold unity, and its visible foundation" ("Pastor Aeternus, Dz-Sch 3051"; cf. Vatican II, "Lumen Gentium", 18). Therefore, the primacy of Peter is perpetuated in each of his successors: this is something which Christ disposed; it is not based on human legislation or custom.
By virtue of the primacy, Peter, and each of his successors, is the shepherd of the whole Church and vicar of Christ on earth, because he exercises vicariously Christ's own authority. Love for the Pope, whom St. Catherine of Siena used to call "the sweet Christ on earth", should express itself in prayer, sacrifice and obedience.
18-19. According to Tradition, St. Peter followed his Master to the point of dying by crucifixion, head downwards, "Peter and Paul suffered martyrdom in Rome during Nero's persecution of Christians, which took place between the years 64 and 68. St. Clement, the successor of the same Peter in the See of the Church of Rome, recalls this when, writing to the Corinthians, he puts before them `the generous example of these two athletes': `due to jealousy and envy, those who were the principal and holiest columns suffered persecution and fought the fight unto death'" ([Pope] Paul VI, "Petrum Et Paulum").
"Follow Me!": these words would have reminded the Apostle of the first call he received (cf. Matthew 4:19) and of the fact that Christ requires of His disciples complete self-surrender: "If any man would come after Me, let him deny himself and take up the Cross daily and follow Me" (Luke 9:23). St. Peter himself, in one of his letters, also testifies to the Cross being something all Christians must carry: "For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in His steps" (1 Peter 2:21).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
From: John 21:15-19
Peter's Primacy
[15] When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love Me more than these?" He said to Him, "Yes, Lord; you know that I love You." He said to him, "Feed My lambs." [16] A second time He said to him, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord, you know I love You." He said to him, "Tend My sheep." [17] He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know everything; You know that I love You." Jesus said to him, "Feed My sheep. [18] Truly, truly I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go." [19] (This He said to show by what death he was to glorify God.) And after this He said to him, "Follow Me."
_________________________
Commentary:
15-17. Jesus Christ had promised Peter that he would be the primate of the Church (cf. Matthew 16:16-19 and note on the same). Despite his three denials during our Lord's passion, Christ now confers on him the primacy He promised.
"Jesus questions Peter, three times, as if to give him a triple chance to atone for his triple denial. Peter has learned his lesson from the bitter experience of his wretchedness. Aware of his weakness, he is deeply convinced that rash claims are pointless. Instead he puts everything in Christ's hands. `Lord, You know well that I love You" ([St] J. Escriva, "Friends of God", 267). The primacy was given to Peter directly and immediately. So the Church has always understood--and so Vatican I defined: "We therefore teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to Blessed Peter the Apostle by Christ our Lord. [...] And it was upon Simon Peter alone that Jesus after His resurrection bestowed the jurisdiction of chief pastor and ruler over all His fold in the words: "Feed My lambs; feed My sheep" ("Pastor Aeternus", Chapter 1).
The primacy is a grace conferred on Peter and his successors, the popes; it is one of the basic elements in the Church, designed to guard and protect its unity: "In order that the episcopate also might be one and undivided, and that [...] the multitude of the faithful might be kept secure in the oneness of faith and communion, He set Blessed Peter over the rest of the Apostles, and fixed in him the abiding principle of this twofold unity, and its visible foundation" ("Pastor Aeternus, Dz-Sch 3051"; cf. Vatican II, "Lumen Gentium", 18). Therefore, the primacy of Peter is perpetuated in each of his successors: this is something which Christ disposed; it is not based on human legislation or custom.
By virtue of the primacy, Peter, and each of his successors, is the shepherd of the whole Church and vicar of Christ on earth, because he exercises vicariously Christ's own authority. Love for the Pope, whom St. Catherine of Siena used to call "the sweet Christ on earth", should express itself in prayer, sacrifice and obedience.
18-19. According to Tradition, St. Peter followed his Master to the point of dying by crucifixion, head downwards, "Peter and Paul suffered martyrdom in Rome during Nero's persecution of Christians, which took place between the years 64 and 68. St. Clement, the successor of the same Peter in the See of the Church of Rome, recalls this when, writing to the Corinthians, he puts before them `the generous example of these two athletes': `due to jealousy and envy, those who were the principal and holiest columns suffered persecution and fought the fight unto death'" ([Pope] Paul VI, "Petrum Et Paulum").
"Follow Me!": these words would have reminded the Apostle of the first call he received (cf. Matthew 4:19) and of the fact that Christ requires of His disciples complete self-surrender: "If any man would come after Me, let him deny himself and take up the Cross daily and follow Me" (Luke 9:23). St. Peter himself, in one of his letters, also testifies to the Cross being something all Christians must carry: "For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in His steps" (1 Peter 2:21).
___________________________
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, May 08, 2008
Just for Today, May 9
Unless I put myself in this disposition, to be willing to be despised and forsaken by all creatures, and to be esteemed nothing at all, I cannot arrive at inward peace and strength, nor be spiritually enlightened, nor fully united to Thee.
-Bk. III, ch. xli.
__________________
I said to her: If you continue to live for some time, no one will be able to understand your illness. She answered gaily: "What will that matter? Everyone is free to despise me; that is what I have always wanted, and now at the end of my life I shall see my desire fulfilled!"
-Novissima Verba
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
-Bk. III, ch. xli.
__________________
I said to her: If you continue to live for some time, no one will be able to understand your illness. She answered gaily: "What will that matter? Everyone is free to despise me; that is what I have always wanted, and now at the end of my life I shall see my desire fulfilled!"
-Novissima Verba
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Thoughts and Counsels - May 9
Meditation for May 9, Joy
"Health is not contagious; sickness is."
It is true, alas! certain sicknesses do spread, not only sicknesses of the body but also those of the soul, in particular, sadness and down-heartedness; someone who easily gives way to feelings or is readily disturbed, diminishes or at least risks diminishing the morale of the whole group.
But is it true that health is not contagious?
Bodily health we need not discuss, but what about that of the soul? If it is true that one person's dejection weighs on a whole group, cannot the serene joy of an individual, on the contrary, uplift the whole group? Nothing is more contagious than enthusiasm! One alert step forward and a whole assembly moves into action.
Who can deny the inspirational force of a strong morale, of a judicious and serene optimism rising, not from simplicity of intelligence, but from interior strength of the will; not from an imagination prompt to distort reality or from an over-exalted sensitiveness, but from balance, a sane outlook, and a profound faith.
Joy spreads. By our joy we must win others to joy. Our happiness should enkindle theirs.
As a child, the future Ursuline, Marie de l'Incarnation (Marie Guyard)" was very joyful; she imagined that on that account her mother thought her unfit for the religious life. "I believe that my mother thought me unfit for the cloister because of my gay and pleasant disposition which she considered incompatible with the virtue of religion."
The contrary is true. The religious life needs and must have only cheerful souls.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
It is true, alas! certain sicknesses do spread, not only sicknesses of the body but also those of the soul, in particular, sadness and down-heartedness; someone who easily gives way to feelings or is readily disturbed, diminishes or at least risks diminishing the morale of the whole group.
But is it true that health is not contagious?
Bodily health we need not discuss, but what about that of the soul? If it is true that one person's dejection weighs on a whole group, cannot the serene joy of an individual, on the contrary, uplift the whole group? Nothing is more contagious than enthusiasm! One alert step forward and a whole assembly moves into action.
Who can deny the inspirational force of a strong morale, of a judicious and serene optimism rising, not from simplicity of intelligence, but from interior strength of the will; not from an imagination prompt to distort reality or from an over-exalted sensitiveness, but from balance, a sane outlook, and a profound faith.
Joy spreads. By our joy we must win others to joy. Our happiness should enkindle theirs.
As a child, the future Ursuline, Marie de l'Incarnation (Marie Guyard)" was very joyful; she imagined that on that account her mother thought her unfit for the religious life. "I believe that my mother thought me unfit for the cloister because of my gay and pleasant disposition which she considered incompatible with the virtue of religion."
The contrary is true. The religious life needs and must have only cheerful souls.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
What's Your Moral I. Q.? Love of thy Neighbor
Allow ten points for each question. One hundred per cent means that you are a moral theologian; 90, you know the law; 80, you are about average; 70, you'd better join a study club.
___________________
1. What is love of our neighbor?
2. Must we include Osama Bin Laden and other notorius people in our love of our neighbor?
3. Mary wishes John to become very sick in order that he may return to the Sacraments. Does Mary love John?
4. Is it sinful to avoid meeting our personal enemy in order not to become angry with him?
5. Wealthy Nellie carelessly destroys Jack's $20,000 convertible roadster, and she asks Jack's forgiveness. Would Jack fail in charity if he forgave her and sued her for damages?
6. I know that Fred is in mortal sin and in danger of death. I am the only one who can get him to go to confession. Am I bound to help him?
7. Alex, washed overboard in a storm in the North Atlantic, is drowning. Am I
bound to go in affer him to save him?
8. Am I bound to help my neighbor in ordinary need?
9. Are we obliged to love some of our neighbors more than others?
10. Am I ever allowed to hate anyone?
_________________________
Answers tomorrow...
Adapted from The Queen's Work Magazine, May 1946
___________________
1. What is love of our neighbor?
2. Must we include Osama Bin Laden and other notorius people in our love of our neighbor?
3. Mary wishes John to become very sick in order that he may return to the Sacraments. Does Mary love John?
4. Is it sinful to avoid meeting our personal enemy in order not to become angry with him?
5. Wealthy Nellie carelessly destroys Jack's $20,000 convertible roadster, and she asks Jack's forgiveness. Would Jack fail in charity if he forgave her and sued her for damages?
6. I know that Fred is in mortal sin and in danger of death. I am the only one who can get him to go to confession. Am I bound to help him?
7. Alex, washed overboard in a storm in the North Atlantic, is drowning. Am I
bound to go in affer him to save him?
8. Am I bound to help my neighbor in ordinary need?
9. Are we obliged to love some of our neighbors more than others?
10. Am I ever allowed to hate anyone?
_________________________
Answers tomorrow...
Adapted from The Queen's Work Magazine, May 1946
Something Worth Remembering: Developing a Catholic Sense
A great article available from TFP and written by Plinio Corrêa de Oliveira in the early 30's:
Source: The American TFP
Catholic doctrine is one thing and Catholic sense another. There are several points where Catholic doctrine is applied with great advantage when it is aided by Catholic sense.Some would have believe otherwise and, of course, they would be wrong.
Catholic doctrine does not condemn priestly marriage. But Catholic sense, profoundly identified with the thought of the Church, understands that in the real world, the grandeur of the priesthood demands priestly celibacy.
Catholic doctrine is perfectly compatible with the early organization of the Church, in which some ecclesiastical posts were filled through election by the faithful among themselves. But Catholic sense, while understanding the advantage of this system in other times, today intransigently defends the present organization of the Church, the only one compatible with the circumstances of our times.
[...]
In short, knowledge of Catholic doctrine is for us as necessary as it is, for a navigator, to know the position of the stars as he watches the skies to orient his route. For its part, Catholic sense represents the practical knowledge of the pilot who, mindful of the treacherous reefs and sandbanks, turns his eyes not only to the skies but also to the sea, looking for the dangers he must avoid.
Without both things, that is, knowledge of the stars and the obstacles hidden in the sea, navigation is impossible.
Likewise, without a serious knowledge of Catholic doctrine and a keen Catholic sense, it is impossible to navigate safely through this stormy ocean in which we sail....
Source: The American TFP
FSSP granted a personal parish in Rome
It is with great joy that the Priestly Fraternity of St. Peter announces the opening of a personal parish in the Diocese of Rome. The decree of erection of the parish, which is dated Easter day of 2008, states that in conformity with art. 10 of Summorum Pontificum, "and after having received the proposal of the Cardinal Vicar, the Holy Father has established that in the central sector of the Diocese of Rome, in the 1st District, and in a fitting place of worship, namely, the Church of Ss. Trinità dei Pellegrini [...] should be erected a personal parish, in order to guarantee proper pastoral care for the entire community of Traditional faithful residing in the same Diocese".Source.
The Fraternity of St. Peter is deeply grateful to the Holy Father and his Vicar, Cardinal Camillo Ruini, to be entrusted with this parish in the See of Peter. Of the many dioceses where the Fraternity serves, this is the tenth apostolate which has been erected as a full personal parish, and the first in Europe. It is hoped that this particular parish will serve not only the local parishioners, but that it will also provide a fine example of the beauty and solemnity of the extraordinary form of the Roman Rite to the many pilgrims and students in Rome. Rev. Joseph Kramer, FSSP, has been appointed as the first pastor of the parish Ss. Trinità dei Pellegrini, Rector of the venerable Archconfraternity of the same name, and Rector of the church.
The installation of Fr. Kramer as pastor, and official opening Mass of the parish will take place on June 8, 2008. The Fraternity of St. Peter asks for your prayers in carrying out these new duties towards the faithful, and the Diocese of Rome.
From the General Secretariat FSSP, on May 7, 2008.
Pope to make apology in Sydney to abuse victims
THE Pope is set to make an historic apology when he visits Sydney in July - to the tens of thousands of Australians sexually and physically abused by predatory Catholic priests.I understand that the majority of the victims were post-pubescent adolescents, indicating that in Australia, like the US, this was largely a problem with homosexuality.
Church sources have told The Daily Telegraph there is mounting expectation that Pope Benedict XV1 will use his Australian trip to express his shame and regret over the church's long-running abuse scandal - and may also meet with victims....
As always, let us offer our prayers for the victims of these criminal assaults and pray for the conversoin of the priests involved in these crimes.
Read more here.
Pentecost Reflections
These are a re-posting from last year's reflections:
A Reflection for Pentecost
The Gifts of the Holy Spirit
A Pentecost Reflection by Marcellino D'Ambrosio
The Holy Spirit and Confession
Temperance
A Reflection for Pentecost
The Gifts of the Holy Spirit
A Pentecost Reflection by Marcellino D'Ambrosio
The Holy Spirit and Confession
Temperance
Gospel for Thursday, 7th Week of Easter
Old Calendar: Apparition of St. Michael the Archangel; St. Acathius, martyr (RM)
From: John 17:20-26
The Priestly Prayer of Jesus (Continuation)
(Jesus lifted His eyes to Heaven and said,) [20] "I do not pray for these (My disciples) only, but also for those who believe in Me through their word, [21] that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in us, so that the world may believe that Thou hast sent Me. [22] The glory which Thou hast given Me I have given to them, that they may be one even as we are one, [23] I in them and Thou in Me, that they may become perfectly one, so that the world may know that Thou hast sent Me and hast loved them even as Thou hast loved Me. [24] Father, I desire that they also, whom Thou hast given Me, may be with Me where I am, to behold My glory which Thou hast given Me in Thy love for Me before the foundation of the world. [25] O righteous Father, the world has not known Thee, but I have known Thee; and these know that Thou hast sent Me. [26] I made known to them Thy name, and I will make it known, that the love with which Thou hast loved Me may be in them, and I in them."
____________________________
Commentary:
20-23. Since it is Christ who is praying for the Church His prayer is infallibly effective, and therefore there will always be only one true Church of Jesus Christ. Unity is therefore an essential property of the Church. "We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, in worship and in the bond of hierarchical communion" ([Pope] Paul VI, "Creed of the People of God", 21). Moreover, Christ's prayer also indicates what the basis of the Church's unity will be and what effects will follow from it.
The source from which the unity of the Church flows is the intimate unity of the Three Divine Persons among whom there is mutual love and self-giving. "The Lord Jesus, when praying to the Father `that they may all be one...even as we are one' (John 17:21-22), has opened up new horizons closed to human reason by implying that there is a certain parallel between the union existing among the Divine Persons and the union of the sons of God in truth and love. It follows, then, that if man is the only creature on earth that God has wanted for its own sake, man can fully discover his true self only in a sincere giving of himself" (Vatican II, "Gaudium Et Spes", 24). The unity of the Church is also grounded on the union of the faithful with Jesus Christ and through Him with the Father (verse 23). Thus, the fullness of unity--"consummati in unum"--is attained through the supernatural grace which comes to us from Christ (cf. John 15:5).
The fruits of the unity of the Church are, on the one hand, the world believing in Christ and in His divine mission (verses 21, 23); and, on the other hand, Christians themselves and all men recognizing God's special love for His faithful, a love which is a reflection of the love of the Three Divine Persons for each other. And so, Jesus' prayer embraces all mankind, for all are invited to be friends of God (cf. 1 Timothy 2:4). "Thou hast loved them even as Thou hast loved Me": this, according to St. Thomas Aquinas, "does not mean strict equality of love but similarity and like-motivation. It is as if He were saying: the love with which You have loved Me is the reason and the cause of Your loving them, for, precisely because You love men do You love those who love Me" ("Commentary on St. John, in loc."). Besides noting this theological explanation, we should also ponder on how expressively Christ describes His ardent love for men. The entire discourse of the Last Supper gives us a glimpse of the depth of Jesus' feelings--which infinitely exceeds anything we are capable of experiencing. Once again all we can do is bow down before the mystery of God-made-man.
20. Christ prays for the Church, for all those who, over the course of centuries, will believe in Him through the preaching of the Apostles. "That divine mission, which was committed by Christ to the Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the Apostles were careful to appoint successors in this hierarchically constituted society" (Vatican II, "Lumen Gentium", 20).
The apostolic origin and basis of the Church is what is termed its "apostolicity", a special characteristic of the Church which we confess in the Creed. Apostolicity consists in the Pope and the Bishops being successors of Peter and the Apostles, holding the authority of theApostles and proclaiming the same teaching as they did. "The sacred synod teached that the bishops have by divine institution taken the place of the Apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and Him who sent Christ (cf. Luke 10:15)" (Vatican II, "Lumen Gentium", 20).
21. Union of Christians with Christ begets unity among themselves. This unity of the Church ultimately redounds to the benefit of all mankind, because since the Church is one and unique, she is seen as a sign raised up for the nations to see, inviting all to believe in Christ as sent by God come to save all men. The Church carries on this mission of salvation through its union with Christ, calling all mankind to join the Church and by so doing to share in union with Christ and the Father.
The Second Vatican Council, speaking of the principles of ecumenism, links the Church's unity with her universality: "Almost everyone, though in different ways, longs for the one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God" ("Unitatis Redintegratio", 1). This universality is another characteristic of the Church, technically described as "catholicity". "For many centuries now the Church has been spread throughout the world, and it numbers persons of all races and walks of life. But the universality of the Church does not depend on its geographical distribution, even though this is a visible sign and of motive of credibility. The Church was catholic already at Pentecost: it was born catholic from the wounded heart of Jesus, as a fire which the Holy Spirit enkindled.
"In the second century the Christians called the Church catholic in order to distinguish it from sects, which, using the name of Christ, were betraying His doctrine in one way or another. `We call it catholic', writes St. Cyril, `not only because it is spread throughout the world, from one extreme to the other, but because in a universal way and without defect it teaches all the dogmas which men ought to know, of both the visible and the invisible, the celestial and the earthly. Likewise because it draws to true worship all types of men, governors and citizens, the learned and the ignorant. And finally, because it cures and heals all kinds of sins, whether of the soul or of the body, possessing in addition--by whatever name it may be called--all the forms of virtue, in deeds and in words and in every kind of spiritual life' ("Catechesis", 18, 23)" ([St] J. Escriva, "In Love with the Church", 9).
Every Christian should have the same desire for this unity as Jesus Christ expresses in His prayer to the Father. "A privileged instrument for participation in pursuit of the unity of all Christians is prayer. Jesus Christ Himself left us His final wish for unity through prayer to the Father: `that they also may be in us, so that the world may believe that Thou hast sent Me' (John 17:21).
"Also the Second Vatican Council strongly recommended to us prayer for the unity of Christians, defining it `the soul of the whole ecumenical movement' ("Unitatis Redintegratio", 8). As the soul to the body, so prayer gives life, consistency, spirit, and finality to the ecumenical movement.
"Prayer puts us, first and foremost, before the Lord, purifies us in intentions, in sentiments, in our heart, and produces that `interior conversion', without which there is no real ecumenism. (cf. "Unitatis Redintegratio", 7).
"Prayer, furthermore, reminds us that unity, ultimately, is a gift from God, a gift for which we must ask and for which we must prepare in order that we may be granted it" ([Pope] John Paul II, "General Audience", 17 January 1979).
22-23. Jesus possess glory, a manifestation of divinity, because He is God, equal to the Father (cf. note on John 17:1-5). When He says that He is giving His disciples this glory, He is indicating that through grace He makes us partakers of the divine nature (2 Peter 1:4). Glory and justification by grace are very closely united, as we can see from Sacred Scripture: "Those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified" (Romans 8:30). The change grace works in Christians makes us ever more like Christ, who is the likeness of the Father (cf. 2 Corinthians 4:4; Hebrews 1:2-3): by communicating His glory Christ joins the faithful to God by giving them a share in supernatural life, which is the source of the holiness of Christians and of the Church: "Now we can understand better how [...] one of the principal aspects of her holiness is that unity centered on the mystery of the one and triune God. `There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism; one God and Father of us all, who is above all and through all and in all' (Ephesians 4:4-6)" ([St] J. Escriva, "In Love with the Church", 5).
24. Jesus concludes His prayer by asking that all Christians attain the blessedness of Heaven. The word He uses, "I desire", not "I pray", indicates that He is asking for the most important thing of all, for what His Father wants--that all may be saved and come to a knowledge of the truth (cf. 1 Timothy 2:4): which is essentially the mission of the Church--the salvation of souls.
As long as we are on earth we share in God's life through knowledge (faith) and love (charity); but only in Heaven will we attain the fullness of this supernatural life, when we see God as He is (cf. 1 John 3:2), face to face (cf. 1 Corinthians 13:9-12). Therefore, the Church has her sights fixed on eternity, she is eschatological: that is, by having in this world all the resources necessary for teaching God's truth, for rendering Him true worship and communicating the life of grace, she keeps alive people's hope of attaining the fullness of eternal life: "The Church, to which we are all called in Christ Jesus, and in which by the grace of God we acquire holiness, will receive its perfection only in the glory of Heaven, when will come the time of the renewal of all things (Acts 3:21). At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly reestablished in Christ (cf. Ephesians 1:10; Colossians 1:20; 2 Peter 3:10-13)" (Vatican II, "Lumen Gentium", 48).
25-26. God's revelation of Himself through Christ causes us to begin to share in the divine life, a sharing which will reach its climax in Heaven: "God alone can give us right and full knowledge of this reality by revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light" ([Pope] Paul VI, "Creed of the People of God").
Christ has revealed to us all we need to know in order to participate in the mutual love of the Divine Persons--primarily, the mystery of who He is and what His mission is and, with that, the mystery of God Himself ("I made known to them Thy name"), thus fulfilling what He had announced: "No one knows the Father except the Son and any one to whom the Son chooses to reveal Him" (Matthew 11:27).
Christ continues to make known His Father's love, by means of the Church, in which He is always present: "I am with you always, to the close of the age" (Matthew 28:20).
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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: John 17:20-26
The Priestly Prayer of Jesus (Continuation)
(Jesus lifted His eyes to Heaven and said,) [20] "I do not pray for these (My disciples) only, but also for those who believe in Me through their word, [21] that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in us, so that the world may believe that Thou hast sent Me. [22] The glory which Thou hast given Me I have given to them, that they may be one even as we are one, [23] I in them and Thou in Me, that they may become perfectly one, so that the world may know that Thou hast sent Me and hast loved them even as Thou hast loved Me. [24] Father, I desire that they also, whom Thou hast given Me, may be with Me where I am, to behold My glory which Thou hast given Me in Thy love for Me before the foundation of the world. [25] O righteous Father, the world has not known Thee, but I have known Thee; and these know that Thou hast sent Me. [26] I made known to them Thy name, and I will make it known, that the love with which Thou hast loved Me may be in them, and I in them."
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Commentary:
20-23. Since it is Christ who is praying for the Church His prayer is infallibly effective, and therefore there will always be only one true Church of Jesus Christ. Unity is therefore an essential property of the Church. "We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, in worship and in the bond of hierarchical communion" ([Pope] Paul VI, "Creed of the People of God", 21). Moreover, Christ's prayer also indicates what the basis of the Church's unity will be and what effects will follow from it.
The source from which the unity of the Church flows is the intimate unity of the Three Divine Persons among whom there is mutual love and self-giving. "The Lord Jesus, when praying to the Father `that they may all be one...even as we are one' (John 17:21-22), has opened up new horizons closed to human reason by implying that there is a certain parallel between the union existing among the Divine Persons and the union of the sons of God in truth and love. It follows, then, that if man is the only creature on earth that God has wanted for its own sake, man can fully discover his true self only in a sincere giving of himself" (Vatican II, "Gaudium Et Spes", 24). The unity of the Church is also grounded on the union of the faithful with Jesus Christ and through Him with the Father (verse 23). Thus, the fullness of unity--"consummati in unum"--is attained through the supernatural grace which comes to us from Christ (cf. John 15:5).
The fruits of the unity of the Church are, on the one hand, the world believing in Christ and in His divine mission (verses 21, 23); and, on the other hand, Christians themselves and all men recognizing God's special love for His faithful, a love which is a reflection of the love of the Three Divine Persons for each other. And so, Jesus' prayer embraces all mankind, for all are invited to be friends of God (cf. 1 Timothy 2:4). "Thou hast loved them even as Thou hast loved Me": this, according to St. Thomas Aquinas, "does not mean strict equality of love but similarity and like-motivation. It is as if He were saying: the love with which You have loved Me is the reason and the cause of Your loving them, for, precisely because You love men do You love those who love Me" ("Commentary on St. John, in loc."). Besides noting this theological explanation, we should also ponder on how expressively Christ describes His ardent love for men. The entire discourse of the Last Supper gives us a glimpse of the depth of Jesus' feelings--which infinitely exceeds anything we are capable of experiencing. Once again all we can do is bow down before the mystery of God-made-man.
20. Christ prays for the Church, for all those who, over the course of centuries, will believe in Him through the preaching of the Apostles. "That divine mission, which was committed by Christ to the Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the Apostles were careful to appoint successors in this hierarchically constituted society" (Vatican II, "Lumen Gentium", 20).
The apostolic origin and basis of the Church is what is termed its "apostolicity", a special characteristic of the Church which we confess in the Creed. Apostolicity consists in the Pope and the Bishops being successors of Peter and the Apostles, holding the authority of theApostles and proclaiming the same teaching as they did. "The sacred synod teached that the bishops have by divine institution taken the place of the Apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and Him who sent Christ (cf. Luke 10:15)" (Vatican II, "Lumen Gentium", 20).
21. Union of Christians with Christ begets unity among themselves. This unity of the Church ultimately redounds to the benefit of all mankind, because since the Church is one and unique, she is seen as a sign raised up for the nations to see, inviting all to believe in Christ as sent by God come to save all men. The Church carries on this mission of salvation through its union with Christ, calling all mankind to join the Church and by so doing to share in union with Christ and the Father.
The Second Vatican Council, speaking of the principles of ecumenism, links the Church's unity with her universality: "Almost everyone, though in different ways, longs for the one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God" ("Unitatis Redintegratio", 1). This universality is another characteristic of the Church, technically described as "catholicity". "For many centuries now the Church has been spread throughout the world, and it numbers persons of all races and walks of life. But the universality of the Church does not depend on its geographical distribution, even though this is a visible sign and of motive of credibility. The Church was catholic already at Pentecost: it was born catholic from the wounded heart of Jesus, as a fire which the Holy Spirit enkindled.
"In the second century the Christians called the Church catholic in order to distinguish it from sects, which, using the name of Christ, were betraying His doctrine in one way or another. `We call it catholic', writes St. Cyril, `not only because it is spread throughout the world, from one extreme to the other, but because in a universal way and without defect it teaches all the dogmas which men ought to know, of both the visible and the invisible, the celestial and the earthly. Likewise because it draws to true worship all types of men, governors and citizens, the learned and the ignorant. And finally, because it cures and heals all kinds of sins, whether of the soul or of the body, possessing in addition--by whatever name it may be called--all the forms of virtue, in deeds and in words and in every kind of spiritual life' ("Catechesis", 18, 23)" ([St] J. Escriva, "In Love with the Church", 9).
Every Christian should have the same desire for this unity as Jesus Christ expresses in His prayer to the Father. "A privileged instrument for participation in pursuit of the unity of all Christians is prayer. Jesus Christ Himself left us His final wish for unity through prayer to the Father: `that they also may be in us, so that the world may believe that Thou hast sent Me' (John 17:21).
"Also the Second Vatican Council strongly recommended to us prayer for the unity of Christians, defining it `the soul of the whole ecumenical movement' ("Unitatis Redintegratio", 8). As the soul to the body, so prayer gives life, consistency, spirit, and finality to the ecumenical movement.
"Prayer puts us, first and foremost, before the Lord, purifies us in intentions, in sentiments, in our heart, and produces that `interior conversion', without which there is no real ecumenism. (cf. "Unitatis Redintegratio", 7).
"Prayer, furthermore, reminds us that unity, ultimately, is a gift from God, a gift for which we must ask and for which we must prepare in order that we may be granted it" ([Pope] John Paul II, "General Audience", 17 January 1979).
22-23. Jesus possess glory, a manifestation of divinity, because He is God, equal to the Father (cf. note on John 17:1-5). When He says that He is giving His disciples this glory, He is indicating that through grace He makes us partakers of the divine nature (2 Peter 1:4). Glory and justification by grace are very closely united, as we can see from Sacred Scripture: "Those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified" (Romans 8:30). The change grace works in Christians makes us ever more like Christ, who is the likeness of the Father (cf. 2 Corinthians 4:4; Hebrews 1:2-3): by communicating His glory Christ joins the faithful to God by giving them a share in supernatural life, which is the source of the holiness of Christians and of the Church: "Now we can understand better how [...] one of the principal aspects of her holiness is that unity centered on the mystery of the one and triune God. `There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism; one God and Father of us all, who is above all and through all and in all' (Ephesians 4:4-6)" ([St] J. Escriva, "In Love with the Church", 5).
24. Jesus concludes His prayer by asking that all Christians attain the blessedness of Heaven. The word He uses, "I desire", not "I pray", indicates that He is asking for the most important thing of all, for what His Father wants--that all may be saved and come to a knowledge of the truth (cf. 1 Timothy 2:4): which is essentially the mission of the Church--the salvation of souls.
As long as we are on earth we share in God's life through knowledge (faith) and love (charity); but only in Heaven will we attain the fullness of this supernatural life, when we see God as He is (cf. 1 John 3:2), face to face (cf. 1 Corinthians 13:9-12). Therefore, the Church has her sights fixed on eternity, she is eschatological: that is, by having in this world all the resources necessary for teaching God's truth, for rendering Him true worship and communicating the life of grace, she keeps alive people's hope of attaining the fullness of eternal life: "The Church, to which we are all called in Christ Jesus, and in which by the grace of God we acquire holiness, will receive its perfection only in the glory of Heaven, when will come the time of the renewal of all things (Acts 3:21). At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly reestablished in Christ (cf. Ephesians 1:10; Colossians 1:20; 2 Peter 3:10-13)" (Vatican II, "Lumen Gentium", 48).
25-26. God's revelation of Himself through Christ causes us to begin to share in the divine life, a sharing which will reach its climax in Heaven: "God alone can give us right and full knowledge of this reality by revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light" ([Pope] Paul VI, "Creed of the People of God").
Christ has revealed to us all we need to know in order to participate in the mutual love of the Divine Persons--primarily, the mystery of who He is and what His mission is and, with that, the mystery of God Himself ("I made known to them Thy name"), thus fulfilling what He had announced: "No one knows the Father except the Son and any one to whom the Son chooses to reveal Him" (Matthew 11:27).
Christ continues to make known His Father's love, by means of the Church, in which He is always present: "I am with you always, to the close of the age" (Matthew 28:20).
___________________________
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, May 07, 2008
Just for Today, May 8
Oh! happy mind and blessed soul, which deserves to receive Thee, her Lord God, devoutly! and in receiving Thee to be filled with spiritual joy. Oh! how great a Lord does she entertain! how beloved a guest does she bring into her house! how sweet a companion does she receive! how faithful a friend does she accept of! how beautiful and how noble a spouse does she embrace, who deserves to be loved above all her beloved, and beyond all that she can desire.
Let heaven and earth, with all their attire, be silent in Thy presence, O my dearest Beloved; for whatever praise or beauty they have, is all the gift of Thy bounty; nor can they come up to the beauty of Thy name, of whose wisdom there is no end.
-Bk. IV, ch. iii.
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Oh! how sweet was Our Lord's first visit to my soul! It was like a loving kiss; I felt that I was loved, and in return I said: I love Thee and give myself to Thee for ever! Jesus asked nothing of me, no sacrifice. Long ago He and little Teresa had exchanged looks and understood each other. On this day it was more than a look, it was a fusion; Teresa disappeared like a drop in the ocean, and only Jesus remained as King and Master. Had she not begged Him to take away her liberty? She feared it; feeling herself so weak and fragile, she wished to be united to the divine strength.
-The Story of a Soul (L'Histoire d'une Âme)
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For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Let heaven and earth, with all their attire, be silent in Thy presence, O my dearest Beloved; for whatever praise or beauty they have, is all the gift of Thy bounty; nor can they come up to the beauty of Thy name, of whose wisdom there is no end.
-Bk. IV, ch. iii.
________________
Oh! how sweet was Our Lord's first visit to my soul! It was like a loving kiss; I felt that I was loved, and in return I said: I love Thee and give myself to Thee for ever! Jesus asked nothing of me, no sacrifice. Long ago He and little Teresa had exchanged looks and understood each other. On this day it was more than a look, it was a fusion; Teresa disappeared like a drop in the ocean, and only Jesus remained as King and Master. Had she not begged Him to take away her liberty? She feared it; feeling herself so weak and fragile, she wished to be united to the divine strength.
-The Story of a Soul (L'Histoire d'une Âme)
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Thoughts and Counsels - May 8
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