There is nothing more holy, more eminently perfect, than resignation to the will of God, which confirms us in an entire detachment from ourselves, and a perfect indifference for every condition in which we may be placed.
-St. Vincent de Paul
_________________________
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)
Tuesday, October 02, 2007
Meditation for October 3, "I Choose All"
When Therese of Lisieux adopted such a program as the title of this meditation indicates it was not from a foolish ambition but through overflowing zeal and love which did not wish to exclude anything. She offered herself for all kinds of work, for every form of apostolate, for every sort of martyrdom. She only wished to give to her perfect charity the largest distribution possible.
One should not confuse legitimate enthusiasm with indiscreet zeal.
To see this clearly, I must distinguish well the order of the desire and that of the realization; the plan of the intention and that of the execution.
I can by desire and intention - supposing them to be sincere - offer myself to the vastest and the most profound love. When I find myself facing enterprises that must be carried out, love alone no longer suffices, enthusiasm must not be my only guide; I also need prudence, not human prudence whose motives are often wanting in nobility, but supernatural prudence which limits zeal and fervor only by divine motives.
If I moderate my enthusiasm, it is to correspond better to the will of God, and not on account of any secret cowardice; because I want to serve better later on, to accomplish my task more wholeheartedly, and not because caprice solicits me. I must desire to do everything or to accomplish as much as possible, certainly, but I must know that in the concrete and in reality I am not able and ought not try to accomplish what exceeds my strength. Having to impose frequent restrictions on myself in this way will be further the greatest mortification if I have a noble soul. I will offer to God for all that I cannot do, all that I should like to do.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
One should not confuse legitimate enthusiasm with indiscreet zeal.
To see this clearly, I must distinguish well the order of the desire and that of the realization; the plan of the intention and that of the execution.
I can by desire and intention - supposing them to be sincere - offer myself to the vastest and the most profound love. When I find myself facing enterprises that must be carried out, love alone no longer suffices, enthusiasm must not be my only guide; I also need prudence, not human prudence whose motives are often wanting in nobility, but supernatural prudence which limits zeal and fervor only by divine motives.
If I moderate my enthusiasm, it is to correspond better to the will of God, and not on account of any secret cowardice; because I want to serve better later on, to accomplish my task more wholeheartedly, and not because caprice solicits me. I must desire to do everything or to accomplish as much as possible, certainly, but I must know that in the concrete and in reality I am not able and ought not try to accomplish what exceeds my strength. Having to impose frequent restrictions on myself in this way will be further the greatest mortification if I have a noble soul. I will offer to God for all that I cannot do, all that I should like to do.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Please Pray for the Daughter of a Friend...
Yesterday, the 16 year-old daughter of a parishioner and friend was severely injured in a car accident. While she was driving, she was broad-sided on the driver's side of her car by a vehicle driven by a man whose license was previously suspended. She had to be cut from the car. She suffered head injuries and brain trauma, as I understand it. Today she was transferred to Cardinal Glennon Children's Hospital.
Please keep her in your prayers, if you can. Her situation is very grave and she was still in a coma according to the last update I received. And please pray for her parents and her family that they may persevere during this tragic ordeal.
Please keep her in your prayers, if you can. Her situation is very grave and she was still in a coma according to the last update I received. And please pray for her parents and her family that they may persevere during this tragic ordeal.
Pictures of Items for St Gianna Parish in St Louis
Some wonderful furnishings are reserved for the newest parish in the Archdiocese of St Louis, St Gianna Catholic Church.
Here is a picture of the main altar (sans tabernacle) with the baldacchino which is to be used in the new church when construction begins.
The website of the parish has other pictures, including the two side altars, and pics of 12 beautiful stained glass windows, here.
It is anticipated that Duncan Stroik, an architect well-known for beautiful Catholic architecture and design, will be assisting the parish in its plans for development and construction to meet the needs of the increasing population in the once rural area in St Charles County.
Here is a picture of the main altar (sans tabernacle) with the baldacchino which is to be used in the new church when construction begins.
The website of the parish has other pictures, including the two side altars, and pics of 12 beautiful stained glass windows, here.
It is anticipated that Duncan Stroik, an architect well-known for beautiful Catholic architecture and design, will be assisting the parish in its plans for development and construction to meet the needs of the increasing population in the once rural area in St Charles County.
Dealing with a Busy-Body
Mildred, the local gossip and self-appointed monitor of the town's morals, kept sticking her nose into other people's business. Several people did not approve of her extra curricular activities, but feared her enough to maintain their silence.HT to KP
She made a mistake, however, when she accused Henry, who had recently moved to town, of being an alcoholic after she saw his old pickup parked in front of the town's only bar one afternoon. She emphatically told Henry and several others that everyone seeing it there would know what he was doing.
Henry, a man of few words, stared at her for a moment and just turned and walked away. He didn't explain, defend, or deny. He said nothing in response. Later that evening, Henry quietly parked his pickup in front of Mildred's house...walked home....and left it there all night.
Other News-10/2
Abortion Clinic Allowed to Open in Illinois
Decades of declining birthrates are causing a rapid aging of many nation's populations.
Is Pope Benedict XVI re-Italianizing the Roman Curia?
What will he tell them?
Archbishop George Niederauer to celebrate Mass at San Francisco parish (Most Holy Redeemer)that sponsored drag queen contest and once was home to weekly bingo games by transvestite “nuns”
Bishop Donald Pelotte Updates
from the Las Cruces Sun-News
Diogenes has more here.
Jerry Filteau of Catholic News Service seems to be asking: Where's "Fairness Doctrine" for Encyclopedia of Catholic Social Thought, Social Science and Social Policy ...Bizarre.
Decades of declining birthrates are causing a rapid aging of many nation's populations.
Is Pope Benedict XVI re-Italianizing the Roman Curia?
What will he tell them?
Archbishop George Niederauer to celebrate Mass at San Francisco parish (Most Holy Redeemer)that sponsored drag queen contest and once was home to weekly bingo games by transvestite “nuns”
Bishop Donald Pelotte Updates
from the Las Cruces Sun-News
Diogenes has more here.
Jerry Filteau of Catholic News Service seems to be asking: Where's "Fairness Doctrine" for Encyclopedia of Catholic Social Thought, Social Science and Social Policy ...Bizarre.
A Catholic Education for Every Catholic Kid: Educational Choices
This is the 2nd in a series of articles at Catholic Exchange about giving children a solidly Catholic education.
In her first column, Neidi Bratton established the foundational presumption that all Catholic children deserve an authentic and thorough Catholic education and that parents are primarily in charge of making sure this happens.
She maintains that:
Naturally, this would seem to exclude those things which are, at their source, pagan, gnostic, or "new age" and lead children, away from a deeper understanding of Christ and what the life of a Christian should be, but into a valley of darkness and confusion in which many may become entrapped. This is not to say that knowledge of these things is to be avoided, but they should be presented at the proper time, and for what they are: obstacles and hindrances to one's faith and authentic spiritual development.
It may be interesting to read another's experiences and thoughts on Catholic education, especially having recently witnessed in the comments section here; the wholehearted support for and encouragement of a very problematic curriculum for high school freshmen together with the denigration of those who questioned the appropriateness of things such as the enneagram and neo-gnostic 'teachings' as a means for a 13-14 year olds to grow in their faith.
Article here.
In her first column, Neidi Bratton established the foundational presumption that all Catholic children deserve an authentic and thorough Catholic education and that parents are primarily in charge of making sure this happens.
She maintains that:
As Catholic parents our one, common factor is the responsibility to make sure the essential areas of Catholicism — heart, hand, and head knowledge of the Faith — are somehow incorporated into our children's learning.It seems to me that one of the reasons a parent sends a child off to a Catholic school is to supplement the child's knowledge and understanding of the faith, as handed on to us from the Church - from the time of Jesus and His apostles to the present.
Naturally, this would seem to exclude those things which are, at their source, pagan, gnostic, or "new age" and lead children, away from a deeper understanding of Christ and what the life of a Christian should be, but into a valley of darkness and confusion in which many may become entrapped. This is not to say that knowledge of these things is to be avoided, but they should be presented at the proper time, and for what they are: obstacles and hindrances to one's faith and authentic spiritual development.
It may be interesting to read another's experiences and thoughts on Catholic education, especially having recently witnessed in the comments section here; the wholehearted support for and encouragement of a very problematic curriculum for high school freshmen together with the denigration of those who questioned the appropriateness of things such as the enneagram and neo-gnostic 'teachings' as a means for a 13-14 year olds to grow in their faith.
Article here.
Gospel for Oct 2, Memorial: The Guardian Angels
From: Matthew 18:1-5, 10
The "Little Ones" and the Kingdom. The Lost Sheep
[1] At that time, the disciples came to Jesus, saying, "Who is the greatest in the Kingdom of Heaven?" [2] And calling to Him a child, He put him in the midst of them, [3] and said, "Truly, I say to you, unless you turn and become like children, you will never enter the Kingdom of Heaven. [4] Whoever humbles himself like this child, he is the greatest in the Kingdom of Heaven.
[5] "Whoever receives one such child in My name receives Me.
[10] "See that you do not despise one of these little ones; for I tell you that in Heaven their angels always behold the face of My Father who is in Heaven.
_______________________
Commentary:
1-35. The teachings of Jesus recorded in chapter 18 of St. Matthew are often called the "discourse on the Church" or "ecclesiastical discourse" because they are a series of instructions on the way in which His Church is to be administered.
The first passage (Matthew 18:1-5), addressed to leaders, that is, the future hierarchy of the Church, warns them against natural tendencies to pride and ambition: even though they have positions of government, they must act with humility. In verses 6-10 Jesus emphasizes the fatherly care which pastors of the Church should have for the "little ones"--a term which covers everyone in need of special care for whatever reason (because they are recent converts, or are not well grounded in Church teaching, or are not yet adults, etc.)... God takes special care of the weak and will punish those who harm them.
Our Lord shows similar concern for those who are experiencing spiritual difficulties. Every effort, even an heroic effort, must be made to seek out the "lost sheep" (verses 12-14). If the Church in general and each Christian in particular should be concerned to spread the Gospel, all the more reason for them to try and see that those who already embraced the faith do not go astray...
Thus, the whole of Chapter 18, the "discourse of the Church", is a survey of the future history of the Church during its earthly stage, and a series of practical rules for conduct for Christians--a kind of complement to the Sermon on the Mount, (Chapters 5-7), which is a "magna carta" for the new Kingdom established by Christ.
1-6. Clearly the disciples still suffer from human ambition: they want to occupy key positions when Jesus comes to establish the Kingdom on earth (cf. Acts 1:6). To correct their pride, our Lord shows them a child and tells them that if they want to enter the Kingdom of Heaven, they must decide to be like children: children are incapable of hating anyone and are totally innocent of vice, particularly of pride, the worst vice of all. They are simple and full of trust.
Humility is one of the main pillars of the Christian life. "If you ask me", St. Augustine says, "what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility" ("Letter 118").
3-4. Applying these words to our Lord's virtues, Fray Luis de Granada makes the point that humility is superior to virginity: "If you cannot imitate the virginity of the humble, then imitate the humility of the virgin. Virginity is praiseworthy, but humility is more necessary. The former is recommended to us, the latter is an obligation for us; to the former we are invited, to the latter we are obliged [...]. And so we see that the former is celebrated as voluntary sacrifice, the latter required as an obligatory sacrifice. Lastly, you can be saved without virginity, but not without humility" ("Summa De La Vida Cristiana", Book 3, Part 2, Chapter 10).
5. Receiving a child in Jesus' name is the same as receiving Jesus Himself. Because children reflect the innocence, purity, simplicity and tenderness of our Lord, "In children and in the sick a soul in love sees Him" ([St] J. Escriva, "The Way", 419).
10. Jesus warns that giving scandal to little children is a very serious matter, for they have angels who guard them, who will plead a case before God against those who led them to commit sin.
In this context He speaks of children having guardian angels. However, everyone, adult or child, has a guardian angel. "By God's providence angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers [...]. Our Heavenly Father has placed over each of us an angel under whose protection and vigilance we are" ("St. Pius V Catechism", IV, 9, 4).
This means that we should have a trusting relationship with our guardian angel. "Have confidence in your guardian Angel. Treat him as a lifelong friend--that is what he is--and he will render you a thousand services in the ordinary affairs of each day" ([St] J. Escriva, "The Way", 562).
___________________________
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 "Little Ones" and the Kingdom. The Lost Sheep
[1] At that time, the disciples came to Jesus, saying, "Who is the greatest in the Kingdom of Heaven?" [2] And calling to Him a child, He put him in the midst of them, [3] and said, "Truly, I say to you, unless you turn and become like children, you will never enter the Kingdom of Heaven. [4] Whoever humbles himself like this child, he is the greatest in the Kingdom of Heaven.
[5] "Whoever receives one such child in My name receives Me.
[10] "See that you do not despise one of these little ones; for I tell you that in Heaven their angels always behold the face of My Father who is in Heaven.
_______________________
Commentary:
1-35. The teachings of Jesus recorded in chapter 18 of St. Matthew are often called the "discourse on the Church" or "ecclesiastical discourse" because they are a series of instructions on the way in which His Church is to be administered.
The first passage (Matthew 18:1-5), addressed to leaders, that is, the future hierarchy of the Church, warns them against natural tendencies to pride and ambition: even though they have positions of government, they must act with humility. In verses 6-10 Jesus emphasizes the fatherly care which pastors of the Church should have for the "little ones"--a term which covers everyone in need of special care for whatever reason (because they are recent converts, or are not well grounded in Church teaching, or are not yet adults, etc.)... God takes special care of the weak and will punish those who harm them.
Our Lord shows similar concern for those who are experiencing spiritual difficulties. Every effort, even an heroic effort, must be made to seek out the "lost sheep" (verses 12-14). If the Church in general and each Christian in particular should be concerned to spread the Gospel, all the more reason for them to try and see that those who already embraced the faith do not go astray...
Thus, the whole of Chapter 18, the "discourse of the Church", is a survey of the future history of the Church during its earthly stage, and a series of practical rules for conduct for Christians--a kind of complement to the Sermon on the Mount, (Chapters 5-7), which is a "magna carta" for the new Kingdom established by Christ.
1-6. Clearly the disciples still suffer from human ambition: they want to occupy key positions when Jesus comes to establish the Kingdom on earth (cf. Acts 1:6). To correct their pride, our Lord shows them a child and tells them that if they want to enter the Kingdom of Heaven, they must decide to be like children: children are incapable of hating anyone and are totally innocent of vice, particularly of pride, the worst vice of all. They are simple and full of trust.
Humility is one of the main pillars of the Christian life. "If you ask me", St. Augustine says, "what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility" ("Letter 118").
3-4. Applying these words to our Lord's virtues, Fray Luis de Granada makes the point that humility is superior to virginity: "If you cannot imitate the virginity of the humble, then imitate the humility of the virgin. Virginity is praiseworthy, but humility is more necessary. The former is recommended to us, the latter is an obligation for us; to the former we are invited, to the latter we are obliged [...]. And so we see that the former is celebrated as voluntary sacrifice, the latter required as an obligatory sacrifice. Lastly, you can be saved without virginity, but not without humility" ("Summa De La Vida Cristiana", Book 3, Part 2, Chapter 10).
5. Receiving a child in Jesus' name is the same as receiving Jesus Himself. Because children reflect the innocence, purity, simplicity and tenderness of our Lord, "In children and in the sick a soul in love sees Him" ([St] J. Escriva, "The Way", 419).
10. Jesus warns that giving scandal to little children is a very serious matter, for they have angels who guard them, who will plead a case before God against those who led them to commit sin.
In this context He speaks of children having guardian angels. However, everyone, adult or child, has a guardian angel. "By God's providence angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers [...]. Our Heavenly Father has placed over each of us an angel under whose protection and vigilance we are" ("St. Pius V Catechism", IV, 9, 4).
This means that we should have a trusting relationship with our guardian angel. "Have confidence in your guardian Angel. Treat him as a lifelong friend--that is what he is--and he will render you a thousand services in the ordinary affairs of each day" ([St] J. Escriva, "The Way", 562).
___________________________
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, October 01, 2007
Thoughts and Counsels - October 2
If thou wouldst glory, let it be in the Lord, by referring everything to Him, and giving to Him all the honor and glory.
-Ven. Louis de Granada
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-Ven. Louis de Granada
_________________________
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 October 2, As Little Children
I ought to love little children as Our Lord did - not for the freshness of their pretty faces or the wealth of their parents, but on account of their innocence; the Holy Spirit, never having been grieved by their sin, dwells intimately in the souls of these little ones for, since they have not yet reached the age of reason, they cannot commit sin any more than they can gain merit.
I ought to love them further because they represent the future; they are what is not, but what will be, and they may perhaps play a particular role in my later life.
I ought to imitate them: The Kingdom of heaven, said Our Lord, is for such (Matt. xix, 14). One day the Good Master placed a child in the midst of the Apostles, saying: Unless you be converted and become as little children you shall not enter into the kingdom of heaven (Matt. xviii, 3).
Could it be that Our Lord forgot that children have their faults; that they are changeable, incapable of settling down, unsteady, noisy, inattentive, moody on occasions, sometimes violent. The Good Master who loved to be followed by groups of children, who chided the Apostles' as they were unsuccessfully intent on keeping the children quiet, knew it well.
But what Our Lord wanted to call attention to was the child's uprightness and its capacity for attachment. The child is simple, one might say natural; not at all complex; he is direct, not having learned how to deceive, or cunningly strive for superiority. That is the case at least with the normal child. And besides, the child attaches itself to others easily. Whoever does good to it is its friend; it gives its heart without reserve and with a spontaneity which is one of its greatest charms.
"O Jesus, You ask me to be as a little child, give me its ability for loving, and its straightforward simplicity. And if I must deal with children in my vocation give me the grace to give them what they lack, and to acquire from contact with them what they can give me."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
I ought to love them further because they represent the future; they are what is not, but what will be, and they may perhaps play a particular role in my later life.
I ought to imitate them: The Kingdom of heaven, said Our Lord, is for such (Matt. xix, 14). One day the Good Master placed a child in the midst of the Apostles, saying: Unless you be converted and become as little children you shall not enter into the kingdom of heaven (Matt. xviii, 3).
Could it be that Our Lord forgot that children have their faults; that they are changeable, incapable of settling down, unsteady, noisy, inattentive, moody on occasions, sometimes violent. The Good Master who loved to be followed by groups of children, who chided the Apostles' as they were unsuccessfully intent on keeping the children quiet, knew it well.
But what Our Lord wanted to call attention to was the child's uprightness and its capacity for attachment. The child is simple, one might say natural; not at all complex; he is direct, not having learned how to deceive, or cunningly strive for superiority. That is the case at least with the normal child. And besides, the child attaches itself to others easily. Whoever does good to it is its friend; it gives its heart without reserve and with a spontaneity which is one of its greatest charms.
"O Jesus, You ask me to be as a little child, give me its ability for loving, and its straightforward simplicity. And if I must deal with children in my vocation give me the grace to give them what they lack, and to acquire from contact with them what they can give me."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Other News
Convent closed after nuns in fist-fight
SoCal's other wayward bishop
Catholics hold protest, put pressure on diocese after lesbian who sponsored San Diego's same-sex marriage resolution is invited to speak at parish hall
New cardinals to be named this week?
Connecticut Bishops Should Reconsider: Russian Roulette with the Lives of Babies is Unacceptable
SoCal's other wayward bishop
Catholics hold protest, put pressure on diocese after lesbian who sponsored San Diego's same-sex marriage resolution is invited to speak at parish hall
New cardinals to be named this week?
Connecticut Bishops Should Reconsider: Russian Roulette with the Lives of Babies is Unacceptable
"L'Osservatore Romano" Has a New Director. A Concise Reader's Manual (Chiesa)
Bishop Pelotte Back Home in Gallup, Encounters "Intruders"
GALLUP — Gallup Police were called to Bishop Donald Pelotte’s home early Thursday morning, an incident that seems to be a strange echo of another incident in late July that left Pelotte seriously injured...
According to a copy of an incident report from the McKinley Metropolitan Dispatch Authority, Pelotte made an emergency call to Metro Dispatch at 5:51 a.m. on Thursday, Sept. 27, claiming that unknown subjects were in his home...
Pelotte reportedly said there were four individuals in his house, but he offered conflicting information about them. At one point, he said one of the individuals came to visit and the others came inside. He also said they had been there for three hours, and he had tried to tell them to leave. Later Pelotte said they were unknown people, strangers who didn’t want to leave.
Twice Pelotte is reported to have said the intruders were “gentle” people.
More here at "Off the Record"
God Sends His Angels to Watch Over and Guide Us
From Bishop Finn's article from the Catholic Key:
Also note that:
This coming week we approach two feast days in the Church's liturgical calendar that remind us of the significant role of the angels in the providential plan of God, and the day to day challenges of man. September 29 is the Feast Day of the Archangels: Michael, Gabriel and Raphael, and October 2 is the memorial of the Guardian Angels.
Also note that:
Bishop Robert W. Finn will lead a worldwide children's Holy Hour Oct. 5 from the Basilica of the National Shrine of the Immaculate Conception in Washington, D.C.Source.
The Fifth Annual Worldwide Children's Holy Hour will be broadcast live by EWTN throughout the U.S. and to 40 other countries around the world. School children throughout the world will be participating by watching the broadcast or hosting their own Holy Hour on the same day. Pope Benedict XVI has granted his Apostolic Blessing to any child who participates.
Barat Academy Article From the Post Dispatch
From the Post Dispatch, September 5, which I missed:
Perhaps, another Catholic High School might be needed soon? Solid faith formation and education is certainly needed.
Father James Callahan (front, left to right), Archbishop Raymond Burke and Bishop Robert Hermann lead the group of Barat Academy freshmen to school dedication ceremony Tuesday in Dardenne Prairie.
( Huy Richard Mach/P-D)
Barat Academy was founded by a lay board of directors instead of a religious order, a parish or the archdiocese. As an independent school, its financial support comes from tuition and charitable contributions.
However, the school is faith-based. Burke approved its formation, and the school and surrounding development off Highway 40 were named for the founder of an order of nuns dedicated to teaching. Barat Academy will have a board of directors, but it also will have a church-recognized board charged with maintaining the school's philosophy and Catholicity.
"I am filled with the deepest joy to come to bless a new private Catholic high school to serve families in the most rapidly growing area of the Archdiocese of St. Louis," Burke told the crowd.
In western St. Charles County, the number of Catholic households in the St. Gianna Church territory — the first new parish in the archdiocese in 25 years — is expected to grow dramatically. The archdiocese estimates that the new parish will have about 1,000 households by 2010, a 50 percent increase.
Gospel For Oct 1, Memorial: St Thérèse of the Child Jesus, virgin and doctor of the Church
Gospel for Monday, 26th Week in Ordinary Time
Old Calendar: St. Remigius, bishop, confessor (Remi)
Luke 9:46-50:
Humility and Tolerance
[46] And an argument arose among them (the disciples) as to which of them was the greatest. [47] But when Jesus perceived the thoughts of their hearts, He took a child and put him by His side, [48] and said to them, "Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for he who is least among you all is the one who is great." [49] John answered, "Master, we saw a man casting out demons in Your name, and we forbade him, because he does not follow with us." [50] But Jesus said to him, "Do not forbid him; for he that is not against you is for you."
____________________
Commentary:
46-48. Jesus takes a child in His arms to give His Apostles example and to correct their too-human ambitions, thereby teaching all of us not to make ourselves important. "Don't try to be a grown-up. A child, always a child, even when you are dying of old age. When a child stumbles and falls, nobody is surprised; his father promptly lifts him up. When the person who stumbles and falls is older, the immediate reaction is one of laughter. Sometimes this first impulse passes and the laughter gives way to pity. But older people have to get up by themselves.
"Your sad experience of each day is full of stumbles and falls.--What would become of you if you were not continually more of a child? Don't want to be grown-up. Be a child; and when you stumble, may you be lifted by the hand of your Father-God" ([St] J. Escriva, "The Way", 870).
49-50. Our Lord corrects the exclusivist and intolerant attitude of the Apostles. St. Paul later learned this lesson, as we can see from what he wrote during his imprisonment in Rome: "Some indeed preach Christ from envy and rivalry, but others from good will [...]. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice" (Philippians 1:15, 18). "Rejoice, when you see others working in good apostolic activities. And ask God to grant them abundant grace and that they may respond to that grace. Then, you, on your way: convince yourself that it's the only way for you" ([St] J. Escriva, "The Way", 965).
___________________________
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. Remigius, bishop, confessor (Remi)
Luke 9:46-50:
Humility and Tolerance
[46] And an argument arose among them (the disciples) as to which of them was the greatest. [47] But when Jesus perceived the thoughts of their hearts, He took a child and put him by His side, [48] and said to them, "Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for he who is least among you all is the one who is great." [49] John answered, "Master, we saw a man casting out demons in Your name, and we forbade him, because he does not follow with us." [50] But Jesus said to him, "Do not forbid him; for he that is not against you is for you."
____________________
Commentary:
46-48. Jesus takes a child in His arms to give His Apostles example and to correct their too-human ambitions, thereby teaching all of us not to make ourselves important. "Don't try to be a grown-up. A child, always a child, even when you are dying of old age. When a child stumbles and falls, nobody is surprised; his father promptly lifts him up. When the person who stumbles and falls is older, the immediate reaction is one of laughter. Sometimes this first impulse passes and the laughter gives way to pity. But older people have to get up by themselves.
"Your sad experience of each day is full of stumbles and falls.--What would become of you if you were not continually more of a child? Don't want to be grown-up. Be a child; and when you stumble, may you be lifted by the hand of your Father-God" ([St] J. Escriva, "The Way", 870).
49-50. Our Lord corrects the exclusivist and intolerant attitude of the Apostles. St. Paul later learned this lesson, as we can see from what he wrote during his imprisonment in Rome: "Some indeed preach Christ from envy and rivalry, but others from good will [...]. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice" (Philippians 1:15, 18). "Rejoice, when you see others working in good apostolic activities. And ask God to grant them abundant grace and that they may respond to that grace. Then, you, on your way: convince yourself that it's the only way for you" ([St] J. Escriva, "The Way", 965).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Sunday, September 30, 2007
Thoughts and Counsels - October 1
Always give a good example; teach virtue by word and deed. Example is more powerful than discource.
- Bl. Henry Suso
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
- Bl. Henry Suso
_________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for October 1, Prayer and the Missions
People were astonished that His Holiness Pope Pius XI named a contemplative as Patroness of the foreign missions. St. Francis Xavier well and good! But St. Therese of the Infant Jesus! The Carmelites do not have the formation of missionaries on their program, nor the evangelization of foreign countries.
The answer to that objection is that there are many ways of working for the salvation of infidels. The effective conversion of distant countries suggests to us at first thought the necessity of traveling to the foreign country; learning the language; living with the poor; but if we reflect, we will understand that to pray and sacrifice for the world also obtains redeeming graces.
One might be tempted to say more fruitful graces, inasmuch as exterior zeal is always diminished and limited by time and space; of itself the apostolate of prayer and sacrifice is limitless. The apostle of the foreign mission knows well that it is the holiness of his life, the continual sacrifices he must make that count more than his words and actions in the work of converting souls.
If God has called me to a Congregation devoted to foreign missions, my joy should be immense that I am privileged to serve Him at the outposts of Christendom. If He has called me to serve Him in a Congregation which does not care directly for the missions, nor even for an exterior apostolate, I must remind myself that by offering my prayer and my generosity, I can help in the salvation of souls in the most distant regions.
In either case, I ought to make of myself, in a great degree, an apostolic soul. Grant, O my God, that I may be haunted by the thought of the salvation of the world. May Thy Kingdom Come! Adveniat Regnum Tuum.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
The answer to that objection is that there are many ways of working for the salvation of infidels. The effective conversion of distant countries suggests to us at first thought the necessity of traveling to the foreign country; learning the language; living with the poor; but if we reflect, we will understand that to pray and sacrifice for the world also obtains redeeming graces.
One might be tempted to say more fruitful graces, inasmuch as exterior zeal is always diminished and limited by time and space; of itself the apostolate of prayer and sacrifice is limitless. The apostle of the foreign mission knows well that it is the holiness of his life, the continual sacrifices he must make that count more than his words and actions in the work of converting souls.
If God has called me to a Congregation devoted to foreign missions, my joy should be immense that I am privileged to serve Him at the outposts of Christendom. If He has called me to serve Him in a Congregation which does not care directly for the missions, nor even for an exterior apostolate, I must remind myself that by offering my prayer and my generosity, I can help in the salvation of souls in the most distant regions.
In either case, I ought to make of myself, in a great degree, an apostolic soul. Grant, O my God, that I may be haunted by the thought of the salvation of the world. May Thy Kingdom Come! Adveniat Regnum Tuum.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for the 26th Sunday in Ordinary Time
From: Luke 16:19-31
Lazarus and the Rich Man
(Jesus told them this parable:) [19] "There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate lay a poor man named Lazarus, full of sores, [21] who desired to be fed with what fell from the rich man's table; moreover the dogs came and licked his sores. [22] The poor man died and was carried by the angels to Abraham's bosom. The rich man also died and was buried; [23] and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. [24] And he called out, `Father Abraham, have mercy upon me, and send Lazarus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.' [25] But Abraham said, `Son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things, but now he is comforted here, and you are in anguish. [26] And besides in all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.' [27] And he said, `Then I beg you, father, to send him to my father's house, [28] for I have five brothers, so that he may warn them, lest they also come into this place of torment.' [29] But Abraham said, `They have Moses and the prophets; let them hear them.' [30] And he said, `No, father Abraham; but if some one goes to them from the dead, they will repent.' [31] He said to him, `If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.'"
_____________________
Commentary:
19-31. This parable disposes of two errors--that of those who denied the survival of the soul after death and, therefore, retribution in the next life; and that of those who interpreted material prosperity in this life as a reward for moral rectitude, and adversity as punishment. This parable shows that, immediately after death, the soul is judged by God for all its acts--the "particular judgment"--and is rewarded or punished; and that divine revelation is by itself sufficient for men to be able to believe in the next life.
In another area, the parable teaches the innate dignity of every human person, independently of his social, financial, cultural or religious position. And respect for this dignity implies that we must help those who are experiencing any material or spiritual need: "Wishing to come down to topics that are practical and of some urgency, the Council lays stress on respect for the human person: everyone should look upon his neighbor (without any exception) as another self, bearing in mind above all his life and the means necessary for living it in a dignified way lest he follow the example of the rich man who ignored Lazarus, the poor man" (Vatican II, "Gaudium Et Spes", 27).
Another practical consequence of respect for others is proper distribution of material resources and protection of human life, even unborn life, as Paul VI pleaded with the General Assembly of the United Nations: "Respect for life, even with regard to the great problem of the birth rate, must find here in your assembly its highest affirmation and its most reasoned defense. You must strive to multiply bread so that it suffices for the tables of mankind, and not rather favor an artificial control of birth, which would be irrational, in order to diminish the number of guests at the banquet of life" ("Address to the UN", 4 October 1965).
21. Apparently this reference to the dogs implies not that they alleviated Lazarus' sufferings but increased them, in contrast with the rich man's pleasure: to the Jews dogs were unclean and therefore were not generally used as domestic animals.
22-26. Earthly possession, as also suffering, are ephemeral things: death marks their end, and also the end of our testing-time, our capacity to sin or to merit reward for doing good; and immediately after death we begin to enjoy our reward or to suffer punishment, as the case may be. The Magisterium of the Church has defined that the souls of all who die in the grace of God enter Heaven, immediately after death or after first undergoing a purging, if that is necessary. "We believe in eternal life. We believe that the souls of all those who die in the grace of Christ-whether they must still make expiation in the fire of Purgatory, or whether from the moment they leave their bodies they are received by Jesus into Paradise like the Good Thief--go to form that people of God which succeeds death, death which will be totally destroyed on the day of the resurrection when these souls are reunited with their bodies" (Paul VI, "Creed of the People of God", 28).
The _expression of "Abraham's bosom" refers to the place or state "into which the souls of the just, before the coming of Christ the Lord were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Savior, Christ the Lord descended into hell" ("St. Pius V Catechism", I, 6, 3).
22. "Both the rich man and the beggar died and were carried before Abraham, and there judgment was rendered on their conduct. And the Scripture tells us that Lazarus found consolation, but that the rich man found torment. Was the rich man condemned because he had riches, because he abounded in earthly possessions, because he `dressed in purple and linen and feasted sumptuously every day'? No, I would say that it was not for this reason. The rich man was condemned because he did not pay attention to the other man, because he failed to take notice of Lazarus, the person who sat at his door and who longed to eat the scraps from his table. Nowhere does Christ condemn the mere possession of earthly goods as such. Instead, He pronounces very harsh words against those who use their possessions in a selfish way, without paying attention to the needs of others[...]."
The parable of the rich man and Lazarus must always be present in our memory; it must form our conscience. Christ demands openness to our brothers and sisters in need--openness from the rich, the affluent, the economically advantaged; openness to the poor, the underdeveloped and the disadvantaged. Christ demands an openness that is more than benign attention, more than token actions or half-hearted efforts that leave the poor as destitute as before or even more so [...].
"We cannot stand idly by, enjoying our riches and freedom, if, in any place, the Lazarus of the Twentieth Century stands at our doors. In the light of the parable of Christ, riches and freedom mean a special responsibility. Riches and freedom create a special obligation. And so, in the name of the solidarity that binds us all together in a common humanity, I again proclaim the dignity of every human person: the rich man and Lazarus are both human beings, both of them equally created in the image and likeness of God, both of them equally redeemed by Christ, at a great price of the `precious blood of Christ' (1 Peter 1:19)" ([Pope] John Paul II, "Homily in Yankee Stadium", 2 October 1979).
24-31. The dialogue between the rich man and Abraham is a dramatization aimed at helping people remember the message of the parable: strictly speaking, there is no room in Hell for feelings of compassion toward one's neighbor: in Hell hatred presides. "When Abraham said to the rich man `between us and you a great chasm has been fixed...' he showed that after death and resurrection there will be no scope for any kind of penance. The impious will not repent and enter the Kingdom, nor will the just sin and go down into Hell. This is the unbridgeable abyss" (Aphraates, "Demonstratio", 20; "De Sustentatione Egenorum", 12). This helps us to understand what St. John Chrysostom says: "I ask you and I beseech you and, falling at your feet, I beg you: as long as we enjoy the brief respite of life, let us repent, let us be converted, let us become better, so that we will not have to lament uselessly like that rich man when we die and tears can do us no good. For even if you have a father or a son or a friend or anyone else who have influence with God, no one will be able to set you free, for your own deeds condemn you" ("Hom. on 1 Cor.").
___________________________
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.
Lazarus and the Rich Man
(Jesus told them this parable:) [19] "There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate lay a poor man named Lazarus, full of sores, [21] who desired to be fed with what fell from the rich man's table; moreover the dogs came and licked his sores. [22] The poor man died and was carried by the angels to Abraham's bosom. The rich man also died and was buried; [23] and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. [24] And he called out, `Father Abraham, have mercy upon me, and send Lazarus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.' [25] But Abraham said, `Son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things, but now he is comforted here, and you are in anguish. [26] And besides in all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.' [27] And he said, `Then I beg you, father, to send him to my father's house, [28] for I have five brothers, so that he may warn them, lest they also come into this place of torment.' [29] But Abraham said, `They have Moses and the prophets; let them hear them.' [30] And he said, `No, father Abraham; but if some one goes to them from the dead, they will repent.' [31] He said to him, `If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.'"
_____________________
Commentary:
19-31. This parable disposes of two errors--that of those who denied the survival of the soul after death and, therefore, retribution in the next life; and that of those who interpreted material prosperity in this life as a reward for moral rectitude, and adversity as punishment. This parable shows that, immediately after death, the soul is judged by God for all its acts--the "particular judgment"--and is rewarded or punished; and that divine revelation is by itself sufficient for men to be able to believe in the next life.
In another area, the parable teaches the innate dignity of every human person, independently of his social, financial, cultural or religious position. And respect for this dignity implies that we must help those who are experiencing any material or spiritual need: "Wishing to come down to topics that are practical and of some urgency, the Council lays stress on respect for the human person: everyone should look upon his neighbor (without any exception) as another self, bearing in mind above all his life and the means necessary for living it in a dignified way lest he follow the example of the rich man who ignored Lazarus, the poor man" (Vatican II, "Gaudium Et Spes", 27).
Another practical consequence of respect for others is proper distribution of material resources and protection of human life, even unborn life, as Paul VI pleaded with the General Assembly of the United Nations: "Respect for life, even with regard to the great problem of the birth rate, must find here in your assembly its highest affirmation and its most reasoned defense. You must strive to multiply bread so that it suffices for the tables of mankind, and not rather favor an artificial control of birth, which would be irrational, in order to diminish the number of guests at the banquet of life" ("Address to the UN", 4 October 1965).
21. Apparently this reference to the dogs implies not that they alleviated Lazarus' sufferings but increased them, in contrast with the rich man's pleasure: to the Jews dogs were unclean and therefore were not generally used as domestic animals.
22-26. Earthly possession, as also suffering, are ephemeral things: death marks their end, and also the end of our testing-time, our capacity to sin or to merit reward for doing good; and immediately after death we begin to enjoy our reward or to suffer punishment, as the case may be. The Magisterium of the Church has defined that the souls of all who die in the grace of God enter Heaven, immediately after death or after first undergoing a purging, if that is necessary. "We believe in eternal life. We believe that the souls of all those who die in the grace of Christ-whether they must still make expiation in the fire of Purgatory, or whether from the moment they leave their bodies they are received by Jesus into Paradise like the Good Thief--go to form that people of God which succeeds death, death which will be totally destroyed on the day of the resurrection when these souls are reunited with their bodies" (Paul VI, "Creed of the People of God", 28).
The _expression of "Abraham's bosom" refers to the place or state "into which the souls of the just, before the coming of Christ the Lord were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Savior, Christ the Lord descended into hell" ("St. Pius V Catechism", I, 6, 3).
22. "Both the rich man and the beggar died and were carried before Abraham, and there judgment was rendered on their conduct. And the Scripture tells us that Lazarus found consolation, but that the rich man found torment. Was the rich man condemned because he had riches, because he abounded in earthly possessions, because he `dressed in purple and linen and feasted sumptuously every day'? No, I would say that it was not for this reason. The rich man was condemned because he did not pay attention to the other man, because he failed to take notice of Lazarus, the person who sat at his door and who longed to eat the scraps from his table. Nowhere does Christ condemn the mere possession of earthly goods as such. Instead, He pronounces very harsh words against those who use their possessions in a selfish way, without paying attention to the needs of others[...]."
The parable of the rich man and Lazarus must always be present in our memory; it must form our conscience. Christ demands openness to our brothers and sisters in need--openness from the rich, the affluent, the economically advantaged; openness to the poor, the underdeveloped and the disadvantaged. Christ demands an openness that is more than benign attention, more than token actions or half-hearted efforts that leave the poor as destitute as before or even more so [...].
"We cannot stand idly by, enjoying our riches and freedom, if, in any place, the Lazarus of the Twentieth Century stands at our doors. In the light of the parable of Christ, riches and freedom mean a special responsibility. Riches and freedom create a special obligation. And so, in the name of the solidarity that binds us all together in a common humanity, I again proclaim the dignity of every human person: the rich man and Lazarus are both human beings, both of them equally created in the image and likeness of God, both of them equally redeemed by Christ, at a great price of the `precious blood of Christ' (1 Peter 1:19)" ([Pope] John Paul II, "Homily in Yankee Stadium", 2 October 1979).
24-31. The dialogue between the rich man and Abraham is a dramatization aimed at helping people remember the message of the parable: strictly speaking, there is no room in Hell for feelings of compassion toward one's neighbor: in Hell hatred presides. "When Abraham said to the rich man `between us and you a great chasm has been fixed...' he showed that after death and resurrection there will be no scope for any kind of penance. The impious will not repent and enter the Kingdom, nor will the just sin and go down into Hell. This is the unbridgeable abyss" (Aphraates, "Demonstratio", 20; "De Sustentatione Egenorum", 12). This helps us to understand what St. John Chrysostom says: "I ask you and I beseech you and, falling at your feet, I beg you: as long as we enjoy the brief respite of life, let us repent, let us be converted, let us become better, so that we will not have to lament uselessly like that rich man when we die and tears can do us no good. For even if you have a father or a son or a friend or anyone else who have influence with God, no one will be able to set you free, for your own deeds condemn you" ("Hom. on 1 Cor.").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, September 29, 2007
Thoughts and Counsels - September 30
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