Do not say or do anything displeasing to anyone, except it be necessary in order to please God rather than men. If sometimes you are wanting in charity towards anyone, ask his pardon, or at least speak kindly to him.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Monday, January 19, 2009
News Updates, 1/19
Obama Wrongly Claims Embryonic Stem Cell Research Will Cure Alzheimer'sOver the weekend, incoming president Barack Obama talked about how he'll make Congress overturn President Bush's stem cell research policy. In his comments, Obama wrongly indicated embryonic stem cell research can cure Alzheimer's even though scientists say that's not the case.
[A lying tool of Satan's...pure and simple]
Vatican: Seminary dissenters should be fired
'Lack of harmony' in education due to unfaithful profs
‘General confessions’ no substitute for traditional sacrament, says Vatican symposium
“If the rite of Penance were observed and taught instead, the faithful would not be misguided”
Obama prayer speaker linked to Hamas?
Heads Islamic group named in terrorism-fundraising trial
For Catholic schools, crisis and catharsis
Diocese of Brooklyn proposes closing 14 more schools
Albany diocese: 33 more parishes to close
Decision comes following 600 meetings over two years
Joseph Biden worships at church JFK attended
Congregation asked to pray for his 'wisdom and integrity'
[Apparently they forgot to pray for his conversion]
“We will appeal this verdict”
Pro-life pastor found guilty of violating Oakland’s abortion clinic ‘bubble law,’ faces imprisonment and hefty fines
State to take over Catholic College of Santa Fe
Plans lamented by the Cardinal Newman Society
Democratic gains spur abortion foes into action
Many fear Obama will remove current abortion restrictions
Christians becoming social pariahs in Britain
'You can't express views that were common currency'
Iranian Catholics: strong in the Faith
...'in a land with a very ancient Christian presence'
[A lying tool of Satan's...pure and simple]
Vatican: Seminary dissenters should be fired
'Lack of harmony' in education due to unfaithful profs
‘General confessions’ no substitute for traditional sacrament, says Vatican symposium
“If the rite of Penance were observed and taught instead, the faithful would not be misguided”
Obama prayer speaker linked to Hamas?
Heads Islamic group named in terrorism-fundraising trial
For Catholic schools, crisis and catharsis
Diocese of Brooklyn proposes closing 14 more schools
Albany diocese: 33 more parishes to close
Decision comes following 600 meetings over two years
Joseph Biden worships at church JFK attended
Congregation asked to pray for his 'wisdom and integrity'
[Apparently they forgot to pray for his conversion]
“We will appeal this verdict”
Pro-life pastor found guilty of violating Oakland’s abortion clinic ‘bubble law,’ faces imprisonment and hefty fines
State to take over Catholic College of Santa Fe
Plans lamented by the Cardinal Newman Society
Democratic gains spur abortion foes into action
Many fear Obama will remove current abortion restrictions
Christians becoming social pariahs in Britain
'You can't express views that were common currency'
Iranian Catholics: strong in the Faith
...'in a land with a very ancient Christian presence'
Sunday, January 18, 2009
Gospel for Monday, 2nd Week in Ordinary Time
From: Mark 2:18-22
A Discussion on Fasting
[18] Now John's disciples and the Pharisees were fasting; and people came and said to Him (Jesus): "Why do John's disciples and the disciples of the Pharisees fast, but Your disciples do not fast?" [19] And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. [20] The days will come, when the bridegroom is taken away from them, and then they will fast in that day. [21] No one sews a piece of unshrunk cloth on an old garment; if he does, the patch tears away from it, the new from the old, and a worse tear is made. [22] And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost, and so are the skins; but new wine is for fresh skins."
______________________
Commentary:
18-22. Using a particular case, Christ's reply tells about the connection between the Old and New Testaments. In the Old Testamentthe Bridegroom has not yet arrived; in the New Testament He is present, in the person of Christ. With Him began the Messianic Times, a new era distinct from the previous one. The Jewish fasts, therefore, together with their system of religious observances, must be seen as a way of preparing the people for the coming of the Messiah. Christ shows the difference between the spirit He has brought and that of the Judaism of His time.
This new spirit will not be something extra, added on to the old; it will bring to life the perennial teachings contained in the older Revelation. The newness of the Gospel--just like new wine--cannot fit within the molds of the Old Law.
But this passage says more: to receive Christ's new teaching people must inwardly renew themselves and throw off the straight-jacket of old routines.
19-20. Jesus describes Himself as the Bridegroom (cf. also Luke 12:35; Matthew 25:1-13; John 3:29), thereby fulfilling what the Prophets had said about the relationship between God and His people (cf. Hosea 2:18-22; Isaiah 54:5ff). The Apostles are the guests at the wedding, invited to share in the wedding feast with the Bridegroom, in the joy of the Kingdom of Heaven (cf. Matthew 22:1-14).
In verse 20 Jesus announces that the Bridegroom will be taken away from them: this is the first reference He makes to His passion and death (cf. Mark 8:31; John 2:19; 3:14). The vision of joy and sorrow we see here epitomizes our human condition during our sojourn on earth.
___________________________
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.
A Discussion on Fasting
[18] Now John's disciples and the Pharisees were fasting; and people came and said to Him (Jesus): "Why do John's disciples and the disciples of the Pharisees fast, but Your disciples do not fast?" [19] And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. [20] The days will come, when the bridegroom is taken away from them, and then they will fast in that day. [21] No one sews a piece of unshrunk cloth on an old garment; if he does, the patch tears away from it, the new from the old, and a worse tear is made. [22] And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost, and so are the skins; but new wine is for fresh skins."
______________________
Commentary:
18-22. Using a particular case, Christ's reply tells about the connection between the Old and New Testaments. In the Old Testamentthe Bridegroom has not yet arrived; in the New Testament He is present, in the person of Christ. With Him began the Messianic Times, a new era distinct from the previous one. The Jewish fasts, therefore, together with their system of religious observances, must be seen as a way of preparing the people for the coming of the Messiah. Christ shows the difference between the spirit He has brought and that of the Judaism of His time.
This new spirit will not be something extra, added on to the old; it will bring to life the perennial teachings contained in the older Revelation. The newness of the Gospel--just like new wine--cannot fit within the molds of the Old Law.
But this passage says more: to receive Christ's new teaching people must inwardly renew themselves and throw off the straight-jacket of old routines.
19-20. Jesus describes Himself as the Bridegroom (cf. also Luke 12:35; Matthew 25:1-13; John 3:29), thereby fulfilling what the Prophets had said about the relationship between God and His people (cf. Hosea 2:18-22; Isaiah 54:5ff). The Apostles are the guests at the wedding, invited to share in the wedding feast with the Bridegroom, in the joy of the Kingdom of Heaven (cf. Matthew 22:1-14).
In verse 20 Jesus announces that the Bridegroom will be taken away from them: this is the first reference He makes to His passion and death (cf. Mark 8:31; John 2:19; 3:14). The vision of joy and sorrow we see here epitomizes our human condition during our sojourn on earth.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - January 19
How God Helps
Remember that no penitent soul can perish. And no soul that loves God can be lost. Let us read the traces of God's loving Hand in all our ways - the events, the changes, the chances of this troubled life. It is God that dispenses all. Any suffering in this world, rather than to perish in the world to come. Any shame now rather than the shame before Christ at His coming with the holy angels.
-Cardinal Mannng.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Remember that no penitent soul can perish. And no soul that loves God can be lost. Let us read the traces of God's loving Hand in all our ways - the events, the changes, the chances of this troubled life. It is God that dispenses all. Any suffering in this world, rather than to perish in the world to come. Any shame now rather than the shame before Christ at His coming with the holy angels.
-Cardinal Mannng.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for January 19
RETURN, O ye sinners into your own heart and be united unto him that made you; stand with him and you shall stand fast; repose in him and you shall be truly at rest.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-January 19
THE Lord promises that if sinners repent, he will even forget their sins, as if they had never offended him. If the wicked do penance...living he shall live...I will not remember all his iniquities that he hath done.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Saturday, January 17, 2009
Gospel for the 2nd Sunday in Ordinary Time
From: John 1:35-42
The Calling of the First Disciples
[35] The next day again John was standing with two of his disciples; [36] and he looked at Jesus as He walked, and said, "Behold, the Lamb of God!" [37] The two disciples heard him say this, and they followed Jesus. [38] Jesus turned, and saw them following, and said to them, "What do you seek?" And they said to Him, "Rabbi" (which means Teacher), "where are You staying?" [39] He said to them, "Come and see." They came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. [40] One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. [41] He first found his brother Simon, and said to him, "We have found the Messiah' (which means Christ). [42] He brought him to Jesus. Jesus looked at him and said, "So you are Simon, the son of John? You shall be called Cephas" (which means Peter).
_______________________
Commentary:
35-39. Through these words of the Baptist, these two disciples are moved by grace to approach the Lord. John's testimony is an example of the special graces God distributes to attract people to Himself. Sometimes He addresses a person directly by stirring his soul and inviting him to follow Him; at other times, as in the present case, He chooses to use someone close to us who knows us, to bring us to meet Christ.
The two disciples already had a keen desire to see the Messiah; John's words move them to try to become friends of our Lord: it is not merely natural curiosity but Christ's personality which attracts them. They want to get to know Him, to be taught by Him and to enjoy His company. "Come and see" (John 1:39; cf. 11:34)--a tender invitation to begin that intimate friendship they were seeking. Time and personal contact with Christ will be needed to make them more secure in their vocation. The Apostle St John, one of the protagonists in this scene, notes the exact time it took place: "it was about the tenth hour", roughly four in the afternoon.
Christian faith can never be just a matter of intellectual curiosity; it affects one's whole life: a person cannot understand it unless he really lives it; therefore, our Lord does not at this point tell them in detail about His way of life; He invites them to spend the day with Him. St Thomas Aquinas comments on this passage saying that our Lord speaks in a lofty, mystical way because what God is (in Himself or in grace) can only be understood through experience: words cannot describe it. We grow in this understanding by doing good works (they immediately accepted Christ's invitation and as a reward "they saw"), by recollection and by applying our mind to the contemplation of divine things, by desiring to taste the sweetness of God, by assiduous prayer. Our Lord invited everyone to do all this when He said, "Come and see", and the disciples discovered it all when, in obedience to our Lord, "they went" and were able to learn by personal experience, whereas they could not understand the words alone (cf. "Commentary on St John, in loc".).
40-41. The Evangelist now gives us the name of one of the two disciples involved in the previous scene; he will mention Andrew again in connection with the multiplication of the loaves (John 6:8) and the last Passover (John 12:22).
We cannot be absolutely sure who the second disciple was; but since the very earliest centuries of the Christian era he has always been taken to be the Evangelist himself. The vividness of the account, the detail of giving the exact time, and even John's tendency to remain anonymous (John 19:16; 20:2; 21:7,20) seem to confirm this.
"St John the Apostle, who pours into his narrative so much that is first-hand, tells of his first unforgettable conversations with Christ. `"Master where are you staying?" He said to them, "Come and see." They went and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour.'
"This divine and human dialogue completely changed the life of John and Andrew, and Peter and James and so many others. It prepared their hearts to listen to the authoritative teaching which Jesus gave them beside the Sea of Galilee" ([St] J. Escriva, "Christ is Passing By", 108).
Those hours spent with our Lord soon produce the first results of apostolate. Andrew, unable to contain his joy, tells Simon Peter the news that he has found the Messiah, and brings him to Him. Now, as then, there is a pressing need to bring others to know the Lord.
"Open your own hearts to Jesus and tell Him your story. I don't want to generalize. But one day perhaps an ordinary Christian, just like you, opened your eyes to horizons both deep and new, yet as old as the Gospel. He suggested to you the prospect of following Christ earnestly, seriously, of becoming an apostle of apostles. Perhaps you lost your balance then and didn't recover it. Your complacency wasn't quite replaced by true peace until you freely said 'yes' to God, because you wanted to, which is the most supernatural of reasons. And in its wake came a strong, constant joy, which disappears only when you abandon Him" ([St] J. Escriva, "Christ Is Passing By", 1).
42. What was it like when Jesus looked at someone? From what He says here, He seems both imperious and tender. On other occasions His glance is enough to invite a person to leave everything and follow Him, as in the case of Matthew (Matthew 9:9); or He seems to be full of love, as in His meeting with the rich young man (Mark 10:21), or He seems angry or sad, because of the Pharisees' unbelief (Mark 2:5), or compassionate, towards the widow of Nain (Luke 7:13). He is able to move Zacchaeus' heart to conversion (Luke 19:5); and He Himself is moved by the faith and generosity of the poor widow who gave in alms everything she had (Mark 12:41-44). His penetrating look seems to lay the soul bare to God and provoke one to self- examination and contrition--as happened to the adulterous woman (John 8:10) and to Peter who, after denying Christ (Luke 22:61) wept bitterly (Mark 14:72).
"You shall be called Cephas": naming something is the same as taking possession of the thing named (cf. Genesis 17:5; 22:28; 32:28; Isaiah 62:2). Thus, for example, Adam when he was made lord of creation, gave names to creating things (Genesis 2:20). "Cephas" is the Greek transcription of an Aramaic word meaning stone, rock: therefore, St. John, writing in Greek, has to explain the meaning of the word Jesus used. Cephas was not a proper name, but our Lord put it on Peter to indicate his role as His vicar, which He will later on reveal (Matthew 16:16-18): Simon was destined to be the stone, the rock, of the Church.
The first Christians regarded this new name as so significant that they used it without translating it (cf. Galatians 2:9, 11, 14); later its translation "Peter" (Petros, Petrus) became current, pushing the Apostle's old name--Simon--into the background.
"Son of John": ancient manuscripts include variants, such as "son of Jona".
___________________________
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 Calling of the First Disciples
[35] The next day again John was standing with two of his disciples; [36] and he looked at Jesus as He walked, and said, "Behold, the Lamb of God!" [37] The two disciples heard him say this, and they followed Jesus. [38] Jesus turned, and saw them following, and said to them, "What do you seek?" And they said to Him, "Rabbi" (which means Teacher), "where are You staying?" [39] He said to them, "Come and see." They came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. [40] One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. [41] He first found his brother Simon, and said to him, "We have found the Messiah' (which means Christ). [42] He brought him to Jesus. Jesus looked at him and said, "So you are Simon, the son of John? You shall be called Cephas" (which means Peter).
_______________________
Commentary:
35-39. Through these words of the Baptist, these two disciples are moved by grace to approach the Lord. John's testimony is an example of the special graces God distributes to attract people to Himself. Sometimes He addresses a person directly by stirring his soul and inviting him to follow Him; at other times, as in the present case, He chooses to use someone close to us who knows us, to bring us to meet Christ.
The two disciples already had a keen desire to see the Messiah; John's words move them to try to become friends of our Lord: it is not merely natural curiosity but Christ's personality which attracts them. They want to get to know Him, to be taught by Him and to enjoy His company. "Come and see" (John 1:39; cf. 11:34)--a tender invitation to begin that intimate friendship they were seeking. Time and personal contact with Christ will be needed to make them more secure in their vocation. The Apostle St John, one of the protagonists in this scene, notes the exact time it took place: "it was about the tenth hour", roughly four in the afternoon.
Christian faith can never be just a matter of intellectual curiosity; it affects one's whole life: a person cannot understand it unless he really lives it; therefore, our Lord does not at this point tell them in detail about His way of life; He invites them to spend the day with Him. St Thomas Aquinas comments on this passage saying that our Lord speaks in a lofty, mystical way because what God is (in Himself or in grace) can only be understood through experience: words cannot describe it. We grow in this understanding by doing good works (they immediately accepted Christ's invitation and as a reward "they saw"), by recollection and by applying our mind to the contemplation of divine things, by desiring to taste the sweetness of God, by assiduous prayer. Our Lord invited everyone to do all this when He said, "Come and see", and the disciples discovered it all when, in obedience to our Lord, "they went" and were able to learn by personal experience, whereas they could not understand the words alone (cf. "Commentary on St John, in loc".).
40-41. The Evangelist now gives us the name of one of the two disciples involved in the previous scene; he will mention Andrew again in connection with the multiplication of the loaves (John 6:8) and the last Passover (John 12:22).
We cannot be absolutely sure who the second disciple was; but since the very earliest centuries of the Christian era he has always been taken to be the Evangelist himself. The vividness of the account, the detail of giving the exact time, and even John's tendency to remain anonymous (John 19:16; 20:2; 21:7,20) seem to confirm this.
"St John the Apostle, who pours into his narrative so much that is first-hand, tells of his first unforgettable conversations with Christ. `"Master where are you staying?" He said to them, "Come and see." They went and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour.'
"This divine and human dialogue completely changed the life of John and Andrew, and Peter and James and so many others. It prepared their hearts to listen to the authoritative teaching which Jesus gave them beside the Sea of Galilee" ([St] J. Escriva, "Christ is Passing By", 108).
Those hours spent with our Lord soon produce the first results of apostolate. Andrew, unable to contain his joy, tells Simon Peter the news that he has found the Messiah, and brings him to Him. Now, as then, there is a pressing need to bring others to know the Lord.
"Open your own hearts to Jesus and tell Him your story. I don't want to generalize. But one day perhaps an ordinary Christian, just like you, opened your eyes to horizons both deep and new, yet as old as the Gospel. He suggested to you the prospect of following Christ earnestly, seriously, of becoming an apostle of apostles. Perhaps you lost your balance then and didn't recover it. Your complacency wasn't quite replaced by true peace until you freely said 'yes' to God, because you wanted to, which is the most supernatural of reasons. And in its wake came a strong, constant joy, which disappears only when you abandon Him" ([St] J. Escriva, "Christ Is Passing By", 1).
42. What was it like when Jesus looked at someone? From what He says here, He seems both imperious and tender. On other occasions His glance is enough to invite a person to leave everything and follow Him, as in the case of Matthew (Matthew 9:9); or He seems to be full of love, as in His meeting with the rich young man (Mark 10:21), or He seems angry or sad, because of the Pharisees' unbelief (Mark 2:5), or compassionate, towards the widow of Nain (Luke 7:13). He is able to move Zacchaeus' heart to conversion (Luke 19:5); and He Himself is moved by the faith and generosity of the poor widow who gave in alms everything she had (Mark 12:41-44). His penetrating look seems to lay the soul bare to God and provoke one to self- examination and contrition--as happened to the adulterous woman (John 8:10) and to Peter who, after denying Christ (Luke 22:61) wept bitterly (Mark 14:72).
"You shall be called Cephas": naming something is the same as taking possession of the thing named (cf. Genesis 17:5; 22:28; 32:28; Isaiah 62:2). Thus, for example, Adam when he was made lord of creation, gave names to creating things (Genesis 2:20). "Cephas" is the Greek transcription of an Aramaic word meaning stone, rock: therefore, St. John, writing in Greek, has to explain the meaning of the word Jesus used. Cephas was not a proper name, but our Lord put it on Peter to indicate his role as His vicar, which He will later on reveal (Matthew 16:16-18): Simon was destined to be the stone, the rock, of the Church.
The first Christians regarded this new name as so significant that they used it without translating it (cf. Galatians 2:9, 11, 14); later its translation "Peter" (Petros, Petrus) became current, pushing the Apostle's old name--Simon--into the background.
"Son of John": ancient manuscripts include variants, such as "son of Jona".
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - January 18
Generosity Always
Blessed are they who give the flower of their days and their strength of soul to God.
-Cardinal Newman.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Blessed are they who give the flower of their days and their strength of soul to God.
-Cardinal Newman.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for January 18
DRAW thou towards him as many of them as thou canst, and say unto them, "Come, let us love him, let us love him, he made all these things and he is not far from us."
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-January 18
FATHER JOHN OF AVILA converted a certain lady who lived at a distance from God by saying to her: "Madam, reflect on these two words - ever and never."
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
Friday, January 16, 2009
Gospel for Jan 17, Memorial: St Anthony, Abbott
Old Calendar: St. Antony, abbot
Saturday, 1st Week in Ordinary Time
From: Mark 2:13-17
The Calling of Matthew
[13] He (Jesus) went out again beside the sea; and all the crowd gathered about Him, and He taught them. [14] And as He passed on, He saw Levi the son of Alphaeus sitting at the tax office, and He said to him, "Follow Me." And he rose and followed Him.
[15] And as he sat at table in his house, many tax collectors and sinners were sitting with Jesus and His disciples; for there were many who followed Him. [16] And the scribes of the Pharisees, when they saw that He was eating with sinners and tax collectors, said to His disciples, "Why does He eat with tax collectors and sinners?" [17] And when Jesus heard it, He said to them, "Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners."
__________________
Commentary:
14. St. Mark and St. Luke (5:27-32) both call him "Levi"; the First Gospel, on the other hand, calls him "Matthew" (Matthew 9:9-13); but they are all referring to the same person. All three accounts describe the same event. Later on, St. Mark and St. Luke, when giving the list of Apostles (Mark 3:13-19; Luke 6:12-16), include Matthew, not Levi. The Fathers identify Matthew with Levi. Besides it was quite common for Jews to have two names: Jacob-Israel, Simon-Peter, Saul-Paul, Joseph-Caiaphas, John-Mark... Frequently, the name and surname were connected with some significant change in the life and mission of the person concerned. Did Jesus' saving intervention in this Apostle's life lead to a change of name? The Gospel does not tell us.
Levi-Matthew, as a publican or tax collector (Matthew 9:9-13), was sitting at the `tax office', a special place where one went to pay tribute. Publicans were tax-collectors appointed by the Romans. It was, therefore, an occupation hated and despised by the people; but it was also a much-coveted position because it was an easy way to become prosperous. Matthew leaves everything behind when Jesus calls him. He immediately responds to his vocation, because Jesus gives him the grace to accept his calling.
Jesus is the basis of our confidence in being able to change, provided we cooperate with His grace, no matter how unworthy our previous conduct may have been. And He is also the source of the confidence we need in order to be apostolic--helping others to be converted and seek holiness of life. Because He is the Son of God He is able to raise up children of God even from stones (cf. Matthew 3:9). Cf. note on Matthew 9:9.
17. The scribes and Pharisees reproach the disciples, and Jesus replies with a popular proverb: `Those who are well have no need of a physician, but those who are sick.' He is the doctor of souls, come to cure sinners of their spiritual ailments.
Our Lord calls everyone, His redemptive mission extends to everyone; He affirms this on other occasions, using parables such as that of the marriage feast (Matthew 22:1-14; Luke 14:16-24). How, then, can we explain the restriction He seems to place here by saying that He has not come to call the righteous? It is not really a restriction. Jesus uses the opportunity to reproach the scribes and Pharisees for their pride: they consider themselves just, and their reliance on their apparent virtue prevents them from hearing the call to conversion; they think they can be saved by their own efforts (cf. John 9:41). This explains the proverb Jesus quotes; certainly His preaching makes it quite clear that `no one is good but God alone' (Mark 10:18) and that everyone must have recourse to the mercy and forgiveness of God in order to be saved. In other words, mankind is not divided into two--the just and the unjust. We are all sinners, as St. Paul confirms: `all have sinned and fall short of the glory of God' (Romans 3:23). Precisely because of this, Christ came to call all of us; He justifies those who respond to His call.
Our Lord's words should also move us to pray humbly and confidently for people who seem to want to continue living in sin. As St. Teresa beseeched God: "Ah, how hard a thing am I asking of Thee, my true God! I ask Thee to love one who loves Thee not, to open to one who has not called upon Thee, to give health to one who prefers to be sick and who even goes about in search of sickness. Thou sayest, my Lord, that Thou comest to seek sinners; these, Lord, are the true sinners. Look not upon our blindness, my God, but upon all the blood that was shed for us by Thy Son. Let Thy mercy shine out amid such tremendous wickedness. Behold, Lord, we are the works of Thy hands" ("Exclamations of the Soul to God", n. 8).
The Fathers of the Church see this calling by Jesus as an invitation to repentance and penance. St. John Chrysostom ("Hom. on St. Matthew", 30:3), for example, explains the phrase by putting these words in Jesus' mouth: "I am not come that they should continue sinners but that they should change and become better."
___________________________
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, 1st Week in Ordinary Time
From: Mark 2:13-17
The Calling of Matthew
[13] He (Jesus) went out again beside the sea; and all the crowd gathered about Him, and He taught them. [14] And as He passed on, He saw Levi the son of Alphaeus sitting at the tax office, and He said to him, "Follow Me." And he rose and followed Him.
[15] And as he sat at table in his house, many tax collectors and sinners were sitting with Jesus and His disciples; for there were many who followed Him. [16] And the scribes of the Pharisees, when they saw that He was eating with sinners and tax collectors, said to His disciples, "Why does He eat with tax collectors and sinners?" [17] And when Jesus heard it, He said to them, "Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners."
__________________
Commentary:
14. St. Mark and St. Luke (5:27-32) both call him "Levi"; the First Gospel, on the other hand, calls him "Matthew" (Matthew 9:9-13); but they are all referring to the same person. All three accounts describe the same event. Later on, St. Mark and St. Luke, when giving the list of Apostles (Mark 3:13-19; Luke 6:12-16), include Matthew, not Levi. The Fathers identify Matthew with Levi. Besides it was quite common for Jews to have two names: Jacob-Israel, Simon-Peter, Saul-Paul, Joseph-Caiaphas, John-Mark... Frequently, the name and surname were connected with some significant change in the life and mission of the person concerned. Did Jesus' saving intervention in this Apostle's life lead to a change of name? The Gospel does not tell us.
Levi-Matthew, as a publican or tax collector (Matthew 9:9-13), was sitting at the `tax office', a special place where one went to pay tribute. Publicans were tax-collectors appointed by the Romans. It was, therefore, an occupation hated and despised by the people; but it was also a much-coveted position because it was an easy way to become prosperous. Matthew leaves everything behind when Jesus calls him. He immediately responds to his vocation, because Jesus gives him the grace to accept his calling.
Jesus is the basis of our confidence in being able to change, provided we cooperate with His grace, no matter how unworthy our previous conduct may have been. And He is also the source of the confidence we need in order to be apostolic--helping others to be converted and seek holiness of life. Because He is the Son of God He is able to raise up children of God even from stones (cf. Matthew 3:9). Cf. note on Matthew 9:9.
17. The scribes and Pharisees reproach the disciples, and Jesus replies with a popular proverb: `Those who are well have no need of a physician, but those who are sick.' He is the doctor of souls, come to cure sinners of their spiritual ailments.
Our Lord calls everyone, His redemptive mission extends to everyone; He affirms this on other occasions, using parables such as that of the marriage feast (Matthew 22:1-14; Luke 14:16-24). How, then, can we explain the restriction He seems to place here by saying that He has not come to call the righteous? It is not really a restriction. Jesus uses the opportunity to reproach the scribes and Pharisees for their pride: they consider themselves just, and their reliance on their apparent virtue prevents them from hearing the call to conversion; they think they can be saved by their own efforts (cf. John 9:41). This explains the proverb Jesus quotes; certainly His preaching makes it quite clear that `no one is good but God alone' (Mark 10:18) and that everyone must have recourse to the mercy and forgiveness of God in order to be saved. In other words, mankind is not divided into two--the just and the unjust. We are all sinners, as St. Paul confirms: `all have sinned and fall short of the glory of God' (Romans 3:23). Precisely because of this, Christ came to call all of us; He justifies those who respond to His call.
Our Lord's words should also move us to pray humbly and confidently for people who seem to want to continue living in sin. As St. Teresa beseeched God: "Ah, how hard a thing am I asking of Thee, my true God! I ask Thee to love one who loves Thee not, to open to one who has not called upon Thee, to give health to one who prefers to be sick and who even goes about in search of sickness. Thou sayest, my Lord, that Thou comest to seek sinners; these, Lord, are the true sinners. Look not upon our blindness, my God, but upon all the blood that was shed for us by Thy Son. Let Thy mercy shine out amid such tremendous wickedness. Behold, Lord, we are the works of Thy hands" ("Exclamations of the Soul to God", n. 8).
The Fathers of the Church see this calling by Jesus as an invitation to repentance and penance. St. John Chrysostom ("Hom. on St. Matthew", 30:3), for example, explains the phrase by putting these words in Jesus' mouth: "I am not come that they should continue sinners but that they should change and become better."
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - January 17
What Adoration Implies
To adore God is at the same time to acknowledge, admire, and to praise His majesty and sovereign power; it is profoundly to
humble and in a manner to annihilate ourselves in the presence of His infinite grandeur and dignity; it is to submit, to consecrate and to resign ourselves unreservedly to Him as our first beginning and last end. Consequently, adoration is the most excellent and the most precious homage that God can receive from creatures endowed with reason, man included.
-[Nicholas] Gihr.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
To adore God is at the same time to acknowledge, admire, and to praise His majesty and sovereign power; it is profoundly to
humble and in a manner to annihilate ourselves in the presence of His infinite grandeur and dignity; it is to submit, to consecrate and to resign ourselves unreservedly to Him as our first beginning and last end. Consequently, adoration is the most excellent and the most precious homage that God can receive from creatures endowed with reason, man included.
-[Nicholas] Gihr.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for January 17
IF it be souls thou lovest, let them be loved in God, because in themselves they are changeable, but in him they remain established, for otherwise they would but pass on and perish.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-January 17
WE must suffer, and all must suffer; be they just, or be they sinners, each one must carry his cross. He that carries it with patience is saved; he that carries it with impatience is lost.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
News Updates, 1/16
Former President of Liberal "Catholics for Faithful Citizenship" Involved in Online Prostitution Ring
A prominent left-leaning Catholic political activist is facing seven felony prostitution charges, including some involving minors. Robert Eric McFadden, 46, of Dublin, Ohio, former president of the lobby group Catholics for [UN]Faithful Citizenship and a director of Catholics in Alliance for the Common Good [Evil], was arrested Wednesday by Ohio police and charged with two counts of promoting prostitution, two counts of pandering obscenity involving a minor, two counts of pandering obscenity involving a nude minor and one count of compelling prostitution....
[Is anyone really surprised? Pathetic, lying, perverted, self-professed "Catholics" who, in reality, are in league with Satan and his other followers...Can this really be true??? How is this possible??? (sarcasm intended)]
Vatican: Gay 'behavior' in seminaries declines
Says administrators have been rooting out homosexuality
Jews and the Catholic Church. The Rabbis of Italy Don't Like This Pope [Chiesa]
They don't appreciate the new prayer for Good Friday, or the path of dialogue opened by Benedict XVI in the book "Jesus of Nazareth." And they are distancing themselves from the day for Judaism announced by the bishops. But not all of them think that way
Catholic teens challenge Obama on abortion
'Small but significant change is brewing'
Bishops ask Catholics to help fight FOCA
National U.S. postcard campaign to be held Jan. 24-25
Seattle U. president accused of abuse coverup
Suit alleges Jesuits knew of priests' sex crimes
Embezzler priest sentenced to 18 years in prison
Filipino says he stole millions to send back to homeland
“Time to step aside”
Group 'Voice of the Faithful' calls for resignation of Cardinal Mahony, five other U.S. bishops
Krispy Kreme offering free abortion donuts
Celebrating 'freedom of choice' for Obama inaugural
[Great - another enterprise to boycott]
Vatican secret confession tribunal opens up
Aim: to explain what the Apostolic Penitentiary does
Cardinal George pledges to work with Obama
U.S. bishops seek to help president advance common good
[How long will it take before they realize that one can't make deals with the devil or his minios even if it's an imposter POTUS? They should grow a spine and spend more time excommunicating pro-infanticide "Catholics" who are in public office]
A prominent left-leaning Catholic political activist is facing seven felony prostitution charges, including some involving minors. Robert Eric McFadden, 46, of Dublin, Ohio, former president of the lobby group Catholics for [UN]Faithful Citizenship and a director of Catholics in Alliance for the Common Good [Evil], was arrested Wednesday by Ohio police and charged with two counts of promoting prostitution, two counts of pandering obscenity involving a minor, two counts of pandering obscenity involving a nude minor and one count of compelling prostitution....
[Is anyone really surprised? Pathetic, lying, perverted, self-professed "Catholics" who, in reality, are in league with Satan and his other followers...Can this really be true??? How is this possible??? (sarcasm intended)]
Vatican: Gay 'behavior' in seminaries declines
Says administrators have been rooting out homosexuality
Jews and the Catholic Church. The Rabbis of Italy Don't Like This Pope [Chiesa]
They don't appreciate the new prayer for Good Friday, or the path of dialogue opened by Benedict XVI in the book "Jesus of Nazareth." And they are distancing themselves from the day for Judaism announced by the bishops. But not all of them think that way
Catholic teens challenge Obama on abortion
'Small but significant change is brewing'
Bishops ask Catholics to help fight FOCA
National U.S. postcard campaign to be held Jan. 24-25
Seattle U. president accused of abuse coverup
Suit alleges Jesuits knew of priests' sex crimes
Embezzler priest sentenced to 18 years in prison
Filipino says he stole millions to send back to homeland
“Time to step aside”
Group 'Voice of the Faithful' calls for resignation of Cardinal Mahony, five other U.S. bishops
Krispy Kreme offering free abortion donuts
Celebrating 'freedom of choice' for Obama inaugural
[Great - another enterprise to boycott]
Vatican secret confession tribunal opens up
Aim: to explain what the Apostolic Penitentiary does
Cardinal George pledges to work with Obama
U.S. bishops seek to help president advance common good
[How long will it take before they realize that one can't make deals with the devil or his minios even if it's an imposter POTUS? They should grow a spine and spend more time excommunicating pro-infanticide "Catholics" who are in public office]
Thursday, January 15, 2009
Fr Corapi Reminds Us: "WE WIN!"
News Flash: WE WIN!As Providence would have it, this reminder from Fr Corapi arrived in an email today and it could not have arrived at a better time...These words must be transformed into actions: Daily Rosary, Daily Mass, frequent confession, and a life of prayer where one offers every action and word to our Lord.
As we prepare to enter a new era in politics and perhaps society in general, keep something in mind: WE WIN! No matter what political party is in power at a given point in time, in the end those that remain faithful to Jesus Christ win the war.
We may have to fight many battles outnumbered and even despised and looked upon as criminals and outcasts by a society that is unraveling and degenerating into something no one could have imagined.
What matters is that we run the race to the finish line and fight the good fight. Don’t “go with the flow,” for as the great Archbishop Fulton Sheen reminds us, “Dead bodies float downstream.”
More than ever we shall have to be strong in the faith. Regular and worthy reception of the sacraments, constant prayer, and rigorous study of the faith is now essential, not merely a luxury.
The front line and primary battle is going to be the fight for life: the dignity of every human life from the moment of conception to the last moment of natural life. If we lose that one, every other battle space will be compromised. If the government succeeds in establishing abortion as an inalienable “right”, then the elderly and sick will be next. It will then be a short and slippery step to the government deciding who lives and dies regardless of their inherent human dignity.
If you don’t already pray the Rosary every day, please start at once. The prayer of the holy Rosary is the prayer of the holy Gospel, and that means it is the prayer of the Good News Who is Jesus Christ, the LIFE of the world. Many saints will be forged in the crucible of the coming years. Make sure you are among them.
God bless you,
Fr. John Corapi
[all emphasis added]
Gospel for Friday, 1st Week in Ordinary Time
Old Calendar: St. Marcellus, pope and martyr
From: Mark 2:1-12
The Curing of a Paralytic
[1] And when He (Jesus) returned to Capernaum after some days, it was reported that He was at home. [2] And many were gathered together, so that there was no longer room for them, not even about the door; and He was preaching the word to them. [3] And they came, bringing to Him a paralytic carried by four men. [4] And when they could not get near Him because of the crowd, they removed the roof above Him; and when they had made an opening, they let down the pallet on which the paralytic lay. [5] And when Jesus saw their faith, He said to the paralytic, "My son, your sins are forgiven." [6] Now some of the scribes were sitting there, questioning in their hearts, [7] "Why does this man speak thus? It is blasphemy! Who can forgive sins but God alone?" [8] And immediately Jesus, perceiving in His spirit that they thus questioned within themselves, said to them, "Why do you question thus in your hearts? [9] Which is easier to say to the paralytic, `Your sins are forgiven,' or to say, `Rise, take up your pallet and walk?' [10] But that you may know that the Son of Man has authority on earth to forgive sins"-- He said to the paralytic-- [11] "I say to you, rise, take up your pallet and go home." [12] And he rose, and immediately took up the pallet and went out before them all; so that they were all amazed and glorified God, saying, "We never saw anything like this!"
______________________
Commentary:
4. Many Jewish houses had a terraced roof accessible by steps at the back. The same structure can be found even today.
5. Here Jesus emphasizes the connection between faith and the forgiveness of sins. The boldness of the people who brought in the paralytic shows their faith in Christ, and this faith moves Jesus to forgive the man's sins. We should question how God views our faith: the faith of these people leads to the instantaneous physical and spiritual curing of this man. We should notice also that one person's need can be helped by the merits of another.
In this man's physical paralysis, St. Jerome sees a type or figure of spiritual paralysis: the cripple was unable to return to God by his own efforts. Jesus, God and man, cured him of both kinds of paralysis (cf. "Comm. in Marcum, in loc."). Cf. notes on Matthew 9:2-7.
Jesus' words to the paralytic--"Your sins are forgiven"--reflect the fact that his pardon involves a personal encounter with Christ; the same happens in the Sacrament of Penance: "In faithfully observing the centuries-old practice of the Sacrament of Penance--the practice of individual confession with a personal act of sorrow and an intention to amend and make satisfaction--the Church is defending the human soul's individual right, man's right to a more personal encounter with the crucified forgiving Christ, with Christ saying, through the minister of the Sacrament of Reconciliation: `Your sins are forgiven'; `Go, and do not sin again' (John 8:11). As is evident, this is also a right on Christ's part with regard to every human being in the soul's life constituted by the moment of conversion and forgiveness" (John Paul II, "Redemptor Hominis", 20).
7-12. Here we find a number of indicators of Jesus' divinity: He forgives sins, He can read the human heart and has the power to instantly cure physical illnesses. The scribes know that only God can forgive sins. This is why they take issue with Our Lord's statement and call it blasphemous. They require a sign to prove the truth of what He says. And Jesus offers them a sign. Thus just as no one can deny that the paralytic has been cured, so no one can reasonably deny that he has been forgiven his sins. Christ, God and man, exercised power to forgive sins and, in His infinite mercy, He chose to extend this power to His Church. Cf. note on Matthew 9:3-7.
___________________________
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.
From: Mark 2:1-12
The Curing of a Paralytic
[1] And when He (Jesus) returned to Capernaum after some days, it was reported that He was at home. [2] And many were gathered together, so that there was no longer room for them, not even about the door; and He was preaching the word to them. [3] And they came, bringing to Him a paralytic carried by four men. [4] And when they could not get near Him because of the crowd, they removed the roof above Him; and when they had made an opening, they let down the pallet on which the paralytic lay. [5] And when Jesus saw their faith, He said to the paralytic, "My son, your sins are forgiven." [6] Now some of the scribes were sitting there, questioning in their hearts, [7] "Why does this man speak thus? It is blasphemy! Who can forgive sins but God alone?" [8] And immediately Jesus, perceiving in His spirit that they thus questioned within themselves, said to them, "Why do you question thus in your hearts? [9] Which is easier to say to the paralytic, `Your sins are forgiven,' or to say, `Rise, take up your pallet and walk?' [10] But that you may know that the Son of Man has authority on earth to forgive sins"-- He said to the paralytic-- [11] "I say to you, rise, take up your pallet and go home." [12] And he rose, and immediately took up the pallet and went out before them all; so that they were all amazed and glorified God, saying, "We never saw anything like this!"
______________________
Commentary:
4. Many Jewish houses had a terraced roof accessible by steps at the back. The same structure can be found even today.
5. Here Jesus emphasizes the connection between faith and the forgiveness of sins. The boldness of the people who brought in the paralytic shows their faith in Christ, and this faith moves Jesus to forgive the man's sins. We should question how God views our faith: the faith of these people leads to the instantaneous physical and spiritual curing of this man. We should notice also that one person's need can be helped by the merits of another.
In this man's physical paralysis, St. Jerome sees a type or figure of spiritual paralysis: the cripple was unable to return to God by his own efforts. Jesus, God and man, cured him of both kinds of paralysis (cf. "Comm. in Marcum, in loc."). Cf. notes on Matthew 9:2-7.
Jesus' words to the paralytic--"Your sins are forgiven"--reflect the fact that his pardon involves a personal encounter with Christ; the same happens in the Sacrament of Penance: "In faithfully observing the centuries-old practice of the Sacrament of Penance--the practice of individual confession with a personal act of sorrow and an intention to amend and make satisfaction--the Church is defending the human soul's individual right, man's right to a more personal encounter with the crucified forgiving Christ, with Christ saying, through the minister of the Sacrament of Reconciliation: `Your sins are forgiven'; `Go, and do not sin again' (John 8:11). As is evident, this is also a right on Christ's part with regard to every human being in the soul's life constituted by the moment of conversion and forgiveness" (John Paul II, "Redemptor Hominis", 20).
7-12. Here we find a number of indicators of Jesus' divinity: He forgives sins, He can read the human heart and has the power to instantly cure physical illnesses. The scribes know that only God can forgive sins. This is why they take issue with Our Lord's statement and call it blasphemous. They require a sign to prove the truth of what He says. And Jesus offers them a sign. Thus just as no one can deny that the paralytic has been cured, so no one can reasonably deny that he has been forgiven his sins. Christ, God and man, exercised power to forgive sins and, in His infinite mercy, He chose to extend this power to His Church. Cf. note on Matthew 9:3-7.
___________________________
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.
Principles and Practices - January 16
Our Awful Freedom
Because man has free will he may refuse to acknowledge what his intellect discloses. He may take no heed to, or positively reject, the fact that there is a God, together with all consequences, which naturally follow from this great fact. Free will then intimately enters into the duty or observance of worship. It argues a willingness to accept facts, and from very consistency, at least, a willingness to adjust itself according to these facts. Hence man here shows somewhat of appreciation, and because this is free and freely acquiesced in somewhat of appreciative love.
-Brosman.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Because man has free will he may refuse to acknowledge what his intellect discloses. He may take no heed to, or positively reject, the fact that there is a God, together with all consequences, which naturally follow from this great fact. Free will then intimately enters into the duty or observance of worship. It argues a willingness to accept facts, and from very consistency, at least, a willingness to adjust itself according to these facts. Hence man here shows somewhat of appreciation, and because this is free and freely acquiesced in somewhat of appreciative love.
-Brosman.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Thoughts of St Augustine for January 16
ALL the withered parts of thee shall thereby reflourish, all thy languishing weaknesses shall be cured, thine instabilities shall be renewed, made strong and all braced up to thee, nor shall they pluck thee down whither they are descending, but they shall stay with thee and shall stand fast for ever in God's own presence, who is immutable and eternal.
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
_________________________
Click here for more information.
From Thoughts of St Augustine for Every Day
by Kathleen Mary Balfe (© 1926)
Nihil Obstat: Georgius D. Smith, S.T.D
Imprimatur: Edm. Can. Surmont
Thoughts from St Alphonsus for Every Day-January 16
MANY actions may in themselves be praiseworthy, but from being performed for some other purpose than for the glory of God, they are often of little or no value in his sight.
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
_________________
From Thoughts from St Alphonsus for Every Day
Compiled by Rev. C. McNeiry, C.SS.R.
Imprimatur: Joseph Hull, C.SS.R., Prov. Angl. Sup.
Nihil Obstat: Innocentlus Apap, O.P., S.T.M., Censor Deptutatus.
Imprimatur: Edm. Can. Surmont, Vicarius Generalis.
Westmonasterii, Die 9a Junii, 1927.
First published 1927
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