Monday, February 18, 2008

Meditation for February 19, Fear Nothing

Ours is an epoch of fear, and in consequence some people spend their life trembling. Such anxiety is useless, without merit, and what is worse, an insult to God's providence. A consideration of this last point is of paramount importance.

Confidence is not merely a game of childish fancy, which pic­tures the universe as touched by the mysterious wand of a fairy, becoming thereby a sort of golden age where all the world is bright, where every folly is suppressed, where no calamity of any kind has the right to enter.

It is rather a question of asking ourselves in the midst of un­certainty and confusion, in the midst of attacks and persecutions real or threatening, before horizons over which clouds are gather­ing, bringing storms in their wake, whether or not we believe in Divine Providence, with a faith that is both trustful and confiding.

What a difference there is between the viewpoint of a saint and that of an ordinary soul. Consider, for instance, the counsels of Charles Foucauld:
"Don't be any more concerned about health or life than a tree is about a leaf that falls."

"The weakness of the average human being is a source of strength."

"Jesus is the Master of the impossible."

"Never to fear anything is the one thing that we absolutely owe Our Lord."

What courage! What faith! What absolute sur­render of oneself into the hands of God! How differently I would regard endless perplexities, my little habit of taking my pulse, my trembling for everything and nothing, my living in depressing anxiety.

"My God, grant me a greater confidence in what You are, a more wholesome and real conviction of the power of Your Providence. O Jesus, since I owe You this confidence, teach me never to fear anything, I, who now fear everything."
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Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)

Gospel for Monday, 2nd Week of Lent

Old Calendar: St. Simeon, bishop and martyr

From: Luke 6:36-38

Love of Enemies (Continuation)

(Jesus said to his disciples,) [36] "Be merciful, even as your Father is merciful.
[37] "Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; [38] give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back."
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Commentary:

36. The model of mercy which Christ sets before us is God Himself, of whom St. Paul says, 'Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our afflictions" (2 Cor 1:3-4). "The first quality of this virtue", Fray Luis de Granada explains, "is that it makes men like God and like the most glorious thing in Him, His mercy (Lk 6:36). For certainly the greatest perfection a creature can have is to be like his Creator, and the more like Him he is, the more perfect he is. Certainly one of the things which is most appropriate to God is mercy, which is what the Church means when it says that prayer: 'Lord God, to whom it is proper to be merciful and forgiving...'. It says that this is proper to God, because just as a creature, as creature, is characteristically poor and needy (and therefore characteristically receives and does not give), so, on the contrary, since God is infinitely rich and powerful, to Him alone does it belong to give and not to receive, and therefore it is appropriate for Him to be merciful and forgiving" ("Book of Prayer and Meditation", third part, third treatise).

This is the rule a Christian should apply: be compassionate towards other people's afflictions as if they were one's own, and try to remedy them. The Church spells out this rule by giving us a series of corporal works of mercy (visiting and caring for the sick, giving food to the hungry, drink to the thirsty...) and spiritual works of mercy (teaching the ignorant, correcting the person who has erred, forgiving injuries...): cf. "St Pius X Catechism", 944f.

We should also show understanding towards people who are in error: "Love and courtesy of this kind should not, of course, make us indifferent to truth and goodness. Love, in fact, impels the followers of Christ to proclaim to all men the truth which saves. But we must distinguish between the error (which must always be rejected) and the person in error, who never loses his dignity as a person even though he flounders amid false or inadequate religious ideas. God alone is the judge and searcher of hearts; He forbids us to pass judgment on the inner guilt of others" (Vatican II, "Gaudium Et Spes", 28).

38. We read in Sacred Scripture of the generosity of the widow of Zarephath, whom God asked to give food to Elijah the prophet even though she had very little left; He then rewarded her generosity by constantly renewing her supply of meal and oil (1 kings 17:9ff). The same sort of thing happened when the boy supplied the five loaves and two fish which our Lord multiplied to feed a huge crowd of people (cf. Jn 6:9)-a vivid example of what God does when we give Him whatever we have, even if it does not amount to much.

God does not let Himself be outdone in generosity: "Go, generously and like a child ask Him, 'What can You mean to give me when You ask me for "this"?'" ([St] J. Escriva, "The Way", 153). However much we give God in this life, He will give us more in life eternal.
___________________________
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, February 17, 2008

Just for Today, February 18

Dost thou think to have always spiritual consolations when thou pleasest? My saints had not so; but met with many troubles, and various temptations, and great desolations. But they bore all with patience, and con­fided more in God than in themselves; knowing that the sufferings of this life bear no proportion to the greatness of the glory to come.
-Bk. III, ch. xxxv.
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Let us work together for the salvation of souls, for we have but the single day of this life in which to give Our Lord this proof of our love. The morrow will be eternity, when you will receive a hundredfold in return for the happiness which you have sacrificed. He knows the extent of your sacrifice, and that the sufferings of those dear to you add fuel to your own, for He Himself underwent this martyrdom for the salvation of our souls. He saw His immaculate Mother standing at the foot of the Cross, her soul pierced by the sword of suffering, and I beg of Him to take pity on your Mother and comfort her. If those whom you are about to leave for His sake were to be granted a glimpse of the glory in store for you, of the many souls who will enter Heaven owing to your apostolate, they would already have received the reward of their unselfishness in part­ing with you.
-Letters
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.

Thoughts and Counsels - February 18

Love ought to consist of deeds more than of words.

-St. Ignatius
________________________
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 February 18, The Constant Nearness of God

Oh, what a sad illusion it is to imagine God far away, when He is so near, when He is within us, when He dwells in our soul!

It may be that due to circumstances or my interior dispositions I do not always experience facility in uniting myself with Him. If, however, my faith were sufficiently ardent I would never engage in any occupation whatsoever without an effective and lively assurance of the Divine Proximity. "I am beginning to understand," some­one wrote, "that I can belong to Him everywhere. What does it matter if I am not alone with Him in silence. He lives in me. I carry Him with me."

That is genuine, simple piety. Genuine since it is founded on a most certain doctrine. Simple because it is not depressing, be­cause it does not consist in the recitation of long formal prayers but involves only a warm and habitual consciousness of the great mystery of supernatural life, the presence in us of the Divine Guest, the indwelling of love, of the Three Persons of the Blessed Trinity.

Can I also say: "I am beginning to understand"? In reality, I should have begun to understand long ago. I ought to have at­tained by now to a complete understanding of this consoling doc­trine. I have benefited so long by the Divine Presence and yet realize It so little. I am so rarely attentive to the Interior Guest, so often distracted, not only by my duties which are a legitimate distraction, but by my levity, my little care for recollection, my sustained indulgence in useless dreaming. My consciousness of God's Presence does not correspond to God's constant nearness to me. I live distractedly, absorbed by the exterior, forgetful of my interior Guest.

"O my God, Divine Guest of my soul, grant that I may begin to understand. I need not grasp many things to become a saint. One truth as essential, as fruitful as that of Your presence in my soul, ought to be enough to change my life. Lord, grant that I may begin to grasp this great reality."_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)

Gospel for Sunday, 2nd Week of Lent

From: Matthew 17:1-9

The Transfiguration

[1] And after six days Jesus took with Him Peter and James and John, his brother, and led them up a high mountain apart. [2] And He was transfigured before them, and His face shone like the sun, and His garments became white as light. [3] And behold, there appeared to them Moses and Elijah, talking with Him. [4] And Peter said to Jesus, "Lord, it is well that we are here; if You wish, I will make three booths here, one for You and one for Moses and one for Elijah." [5] He was still speaking, when lo, a bright cloud overshadowed them, and a voice from the cloud said, "This is My beloved Son, with whom I am well pleased; listen to Him." [6] When the disciples heard this, they fell on their faces, and were filled with awe. [7] But Jesus came and touched them, saying, "Rise, and have no fear." [8] And when they lifted up their eyes, they saw no one but Jesus only.

[9] And as they were coming down the mountain, Jesus commanded them, "Tell no one the vision, until the Son of Man is raised from the dead."
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Commentary:

1-13. Realizing that His death will demoralize His disciples, Jesus forewarns them and strengthens their faith. Not content with telling them in advance about His death and resurrection on the third day, He wants two of the three future pillars of the Church (cf. Galatians 2:9) to see His transfiguration and thereby glimpse the glory and majesty with which His holy human nature will be endowed in Heaven.

The Father's testimony (verse 5), expressed in the same words as He used at Christ's baptism (cf. Matthew 3:17), reveals to the three Apostles that Jesus Christ is the Son of God, the beloved, God Himself. To these words--also spoken at Christ's baptism--He adds, "Listen to Him", as if to indicate that Jesus is also the supreme prophet foretold by Moses (cf. Deuteronomy 18:15-18).

3. Moses and Elijah are the two most prominent representatives of the Old Testament-the Law and the Prophets. The fact that Christ occupies the central position points up His pre-eminence over them, and the superiority of the New Testament over the Old.

This dazzling glimpse of divine glory is enough to send the Apostles into a rapture; so happy are they that Peter cannot contain his desire to prolong this experience.

5. In Christ God speaks to all men; through the Church His voice resounds in all ages: "The Church does not cease to listen to His words. She rereads them continually. With the greatest devotion she reconstructs every detail of His life. These words are listened to also by non-Christians. The life of Christ speaks, also, to many who are not capable of repeating with Peter, `You are the Christ, the Son of the living God' (Matthew 16:16). He, the Son of the living God, speaks to people also as Man: it is His life that speaks, His humanity, His fidelity to the truth, His all-embracing love. Furthermore, His death on the Cross speaks--that is to say the inscrutable depth of His suffering and abandonment. The Church never ceases to relive His death on the Cross and His resurrection, which constitute the content of the Church's daily life [...]. The Church lives His mystery, draws unwearingly from it and continually seeks ways of bringing this mystery of her Master and Lord to humanity--to the peoples, the nations, the succeeding generations, and every individual human being" ([Pope] John Paul II, "Redemptor Hominis", 7).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

2nd Reading for Sunday, 2nd Week of Lent

From: 2 Timothy 1:8b-10

St. Paul, Herald of the Gospel


[8b] But take your share of suffering for the Gospel in the power of God, [9] who saved us and called us with a holy calling, not in virtue of our works but in virtue of His own purpose and the grace which He gave us in Christ Jesus ages ago, [10] and now has manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the Gospel.
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Commentary:

9-10. There is a theological basis for courageously confronting the
difficulties the Gospel brings with it--the fact that we have been
called by God, who has revealed Himself as our Savior. As elsewhere in
these letters (cf. 1 Timothy 3:15ff; Titus 3:5-7), St. Paul here speaks
a succinct hymn in praise of salvation, probably using expressions based
on some liturgical hymn or confession of faith.

The salvation which God brings about is viewed in this passage as it
applies to Christians (verse 9) and is manifested in the Incarnation of
Christ (verse 10). Four essential aspects of salvation are identified:
1) God has already accomplished salvation for everyone; 2) it is God,
too, who calls all men to avail of it; 3) it is entirely a gift: man
cannot merit it (cf. Titus 3:5; Ephesians 2:8-9); and 4) God's plan is
an eternal one (cf. Romans 8:29-30; Ephesians 1:11).

"The appearing of our Savior Jesus Christ" (verse 10) refers in the
first place to His Incarnation (cf. Titus 2:11; 3:4) but it includes
His entire work of redemption, which culminates in His appearing in
glory and majesty (cf. 1 Timothy 6:14; 2 Timothy 4:1, 8). The
Redemption has two wonderful effects--victory over death (physical and
spiritual) and the abundant and luminous gift of everlasting life. "He
is the true Lamb who takes away the sins of the world. By dying He
destroyed our death; by rising He restored our life" ("Preface of
Easter", I).

"Ages ago": literally, "from the times of the ages", a primitive
expression meaning the same thing as "eternity".
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

1st Reading for Sunday, 2nd Week of Lent

From: Genesis 12:1-4a

The Call of Abram and God's Promise to Him


[1] Now the Lord said to Abram, "Go from your country and your kindred and your father's house to the land that I will show you. [2] And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. [3] I will bless those who bless you, and him who curses you I will curse; and by you all the families of the earth shall bless themselves." [4a] So Abram went, as the Lord had told him.
_________________

Commentary:

12:1-6. God's call to Abaham (the name he would give him instead of Abram:
cf. 17:5) marks the start of a new stage in his dealings with mankind,
because his covenant with Abraham will prove a blessing to all nations. It
means that Abraham has to break earthly ties, ties with family and place,
and put his trust entirely in God's promise--an unknown country, many
descendants (even though his wife is barren: cf. 11:30) and God's constant
protection. This divine calling also involves a break with the idolatrous
cult followed by Abraham's family in the city of Haran (apparently a moon
cult) so as to worship the true God.

Abraham responds to God's call; believing and trusting totally in the divine
word, he leaves his country and heads for Canaan. Abraham's attitude is in
sharp contrast with the human pride described earlier in connection with the
tower of Babel (cf. 11:1-9), and even more so with the disobedience of Adam
and Eve which was the cause of mankind's break with God.

The divine plan of salvation begins to operate by requiring man to make an
act of obedience: in Abraham's case, he is asked to set out on a journey.
This plan will reach its ultimate goal with the perfect obedience shown by
Jesus Christ "made obedient unto death, even death on a cross" (Phil 2:8),
whereby all mankind will obtain the mercy of God (cf. Rom 5:19). Everyone
who listens and obeys the voice of the Lord, all believers, can therefore be
regarded as children of Abraham. "Thus Abraham 'believed God, and it was
reckoned to him as righteousness.' So you see that it is men of faith who
are the sons of Abraham. And the scripture foreseeing that God would justify
the Gentiles by faith, preached the gospel beforehand to Abraham, saying,
'In you shall all the nations be blessed.' So then, those who are men of
faith are blessed with Abraham who had faith" (Gal 3:6-9).

Jewish and Christian tradition sees the three things God requires Abram to
give up as epitomizing the demands of faith: "Through these three
departures--from country, kindred and father's house," according to Alcuin's
interpretation, "is meant that we have to leave behind the earthly man, the
ties of our vices, and the world under the devil's power" ("Interrogationes
in Genesim", 154).

Abraham's response also involves an attitude of prayer, an intimate
relationship with God. Although prayer makes its appearance at the very
start of the Old Testament (cf. 4:4, 26; 5:24; etc.), it really comes into
its own with our father Abraham, as the Catechism of the Catholic Church
teaches: "When God calls him, Abraham goes forth 'as the Lord had told him'
(Gen 12:4). Abraham's heart is entirely submissive to the Word and so he
obeys. Such attentiveness of the heart, whose decisions are made according
to God's will, is essential to prayer, while the words used count only in
relation to it. Abraham's prayer is expressed first by deeds: a man of
silence, he constructs an altar to the Lord at each stage of his journey.
Only later does Abraham's first prayer in words appear: a veiled complaint
reminding God of his promises which seem unfulfilled (cf. Gen 15:2-3). Thus
one aspect of the drama of prayer appears from the beginning: the test of
faith in the fidelity of God" (no. 2570).

Abraham gets as far as the central part of Palestine, from where he moves
south, building as he goes altars to the Lord, to the true God, in places
which will become important shrines in later periods. The biblical text
shows that Yahweh accompanies Abraham and that the latter renders him acceptable worship, in contrast with the idolatrous cult practised by the inhabitants of the country (given the generic name of "Canaanites"). God, for his part, in all his appearances to the patriarch, promises to give this land to his descendants (cf. 13:15; 15:18; 17:8; 26:4). In this way the text is showing the radical source at the legitimacy of Israel's possession of the land of Canaan. However, this promise of a land to the descendants of Abraham goes beyond the empirical fact of acquiring territory, and becomes a symbol of the blessings and the divine gifts in which all mankind will share.

Speaking about Abraham's faith in the word of God, Saul interprets Abraham's "descendant in the singular, as referring to one descendant only, Jesus
Christ, because only he, being the Son of God and making himself obedient
unto death, possesses all the divine goods and communicates them to man:
"Christ redeemed us [...] that in Christ Jesus the blessing of Abraham might
come upon the Gentiles, that we might receive the promise of the Spirit.
[...] Now the promises were made to Abraham and to his offspring. It does
not say, 'And to offsprings,' referring to many; but, referring to one, 'And
to your offspring,' which is Christ" (Gal 3:13-16).
___________________________
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, February 16, 2008

Just for Today, February 17

My God and my All! Enough is said to him that understands; and it is delightful to him that loves to repeat it often.

Oh! when will this blessed and desirable hour come, when Thou shalt fill me with Thy presence, and become to me All in All?
-Bk. III, ch. xxxiv.
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My soul is filled with the Will of God, so that nothing can penetrate it, but remains on the surface as oil floats on water. If my soul were not already filled, it would be at the mercy of passing joys and sorrows, which succeed each other so swiftly. But these emotions scarcely touch me, and I always enjoy deep peace.
-The Story of a Soul (L'Histoire d'une Âme)
_________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.

Thoughts and Counsels - February 17

To establish ourselves in a virtue it is neces­sary to form good and practical resolutions to perform certain and determined acts of that vir­tue, and we must, moreover, be faithful in exe­cuting them.

-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)

Meditation for February 17, The Brevity of Time

"It is amazing how fast times passes at Carmel," Mme. Louise de France, a sister of Louis XV, wrote from the monastery of St. Denis, Nov. 30, 1781, "the years are days and the days are moments."

If Mme. Louise de France had not experienced it herself, the inscriptions on the walls of the cloister would have reminded her of it.

"Courage my soul, time is short."

"Only eternity is long."

"Pain lasts only a moment, the reward is eternal."


One day a discouraged novice confided to Mme. Louise, then Mother Therese de Saint-Augustin, "Ah! I can't continue here any longer." And the prioress replied: "Yes, my child, always sweep­ing, always polishing, always restraining self, always mortifying self, we will persevere, you and I, until death."

What beautiful poise! What realization of the true value of things! Hold on! that expression has made a fortune. It is the key to many situations; it explains every victory, in the struggle against self as well as those in the battlefield.

Hold on. Life here below is so short. A shadow, a breath, an instant that we can scarcely grasp. St. Paul stresses it in his letter to the Corinthians, (I, vii, 29); it is the familiar refrain of Ecclesi­asticus. Mme. Louise said further, "When I am tired, I look at the cloister yard where my body will rest until the Last Judgment. This thought gives me courage and I no longer think of heat or cold."

Shall I ever meditate sufficiently on the brevity of time? I have only one life and it is short, despite the monotony of its days. Therefore I ought to rejoice, if as these days slip swiftly by, God gives me the opportunity of doing something for Him that costs.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)

Gospel for Saturday, 1st Week of Lent

From: Matthew 5:43-48

Jesus and His Teaching, the Fulfillment of the Law (Continuation)

(Jesus said to His disciples,) [43] "You have heard that it was said, `You shall love your neighbor and hate your enemy.' [44] But I say to you, Love your enemies and pray for those who persecute you. [45] So that you may be sons of your Father who is in Heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. [46] For if you love those who love you, what reward have you? Do not even the tax collectors do the same? [47] And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? [48] You, therefore, must be perfect, as your Heavenly Father is perfect."
________________

Commentary:

43. The first part of this verse--"You shall love your neighbor"--is to be found in Leviticus 19:18. The second part--"hate your enemy"--is not to be found in the Law of Moses. However, Jesus' words refer to a widespread rabbinical interpretation which understood "neighbors" as meaning "Israelites". Our Lord corrects this misinterpretation of the Law: for Him everyone is our neighbor (cf. the parable of the Good Samaritan in Luke 10:25-37).

43-47. This passage sums up the teaching which precedes it. Our Lord goes so far as to say that a Christian has no personal enemies. His only enemy is evil as such--sin--but not the sinner. Jesus Himself puts this into practice with those who crucified Him, and He continues to act in the same way towards sinners who rebel against Him and despise Him. Consequently, the saints have always followed His example--like St. Stephen, the first martyr, who prayed for those who were putting him to death. This is the apex of Christian perfection--to love, and pray for, even those who persecute us and calumniate us. It is the distinguishing mark of the children of God.

46. "Tax collectors": the Roman empire had no officials of its own for the collection of taxes: in each country it used local people for this purpose. These were free to engage agents (hence we find reference to "chief tax collectors": cf. Luke 19:2). The global amount of tax for each region was specified by the Roman authorities; the tax collectors levied more than this amount, keeping the surplus for themselves: this led them to act rather arbitrarily, which was why the people hated them. In the case of the Jews, insult was added to injury by the fact that the chosen people were being exploited by Gentiles.

48. Verse 48 is, in a sense, a summary of the teaching in this entire chapter, including the Beatitudes. Strictly speaking, it is quite impossible for a created being to be as perfect as God. What our Lord means here is that God's own perfection should be the model which every faithful Christian tries to follow, even though he realizes that there is an infinite distance between himself and his Creator. However, this does not reduce the force of this commandment; it sheds more light on it. It is a difficult commandment to live up to, but along with this we must take account of the enormous help grace gives us to go so far as to tend towards divine perfection. Certainly, perfection which we should imitate does not refer to the power and wisdom of God, which are totally beyond our scope; here the context seems to refer primarily to love and mercy. Along the same lines, St. Luke quotes these words of our Lord: "Be merciful, even as your Father is merciful" (Luke 6:36;cf. note on Luke 6:20-49).

Clearly, the "universal call to holiness" is not a recommendation but a commandment of Jesus Christ.

"Your duty is to sanctify yourself. Yes, even you. Who thinks that this task is only for priests and religious? To everyone, without exception, our Lord said: `Be ye perfect, as My Heavenly Father is perfect'" ([St] J. Escriva, "The Way", 291). This teaching is sanctioned by chapter 5 of Vatican II's Constitution "Lumen Gentium", where it says (40): "The Lord Jesus, divine teacher and model of all perfection, preached holiness of life (of which He is the author and maker) to each and every one of His disciples without distinction: `You, therefore, must be perfect, as your Heavenly Father is perfect' [...]. It is therefore quite clear that all Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of love, and by this holiness a more human manner of life is fostered also in earthly society."
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Friday, February 15, 2008

Lenten Reflection: The Teaching of Christ

"No longer do I call you servants, because the servant does not know what his master does. But I have called you friends, because all things that I have heard from my Father I have made known to you." St. John, 15:15.

For a moment tonight let us peek in at the door of the upper room where our Lord celebrated the Last Supper. Listen closely to His beautiful ser­mon to the apostles. It is His last talk before His passion. How tender, how loving, how assuring, how solemn His thoughts. He tells them not to be troubled; He tells them to keep His commandments, especially to love one another; He declares that He is the vine and they are the branches; again He urges them to love one another; and then in His most tender tones, Jesus assures them:

"No longer do I call you servants, because the servant does not know what his master does. But I have called you friends, because all things that I have heard from my Father I have made known to you."

Christ speaks those same words to you, as if He were to say: "I have taught you the truths of God. I have preached to you about heaven and your heavenly Father. I have shown you the will of God. By word and example I have pointed out the path to God."

Christ was a Teacher
The Son of God came to this earth not only to save us and give us an example of all goodness, but also to teach us the eternal truths, to instruct us in the things that are forever true. That Christ was a Teacher is clear from His life:

"Now it came to pass when Jesus had finished giving instructions to his twelve disciples, that he passed from there to teach and preach in their towns." St. Matthew, 11:2.

In the sermon on the mount we read:
"And opening his mouth he taught them" St. Matthew. 5:2.

Crafty enemies tried to get rid of Christ in His own town of Nazareth. The Bible tells us about it:

"But he, passing through their midst, went his way. And he went down to Capharnaum...and there he was teaching them on the Sabbath. And they were astonished at his teaching, for his word was with authority." St. Luke, 4 :30-32.

Teacher to come
The Old Testament prophets hailed the future Redeemer as a Teacher of truth. Moses had told the chosen people: "The Lord thy God will raise up a prophet of thy nation and of thy breth­ren like unto me: him shalt thou hear."

Like Moses, Isaias also foretold that the coming Redeemer would deliver men from sin and from error.

"The spirit of the Lord is upon me," cried Isaias, "because the Lord hath anointed me: he hath sent me to preach a release to the captives, and deliv­erance to them that are shut up; to proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn."


Christ Himself read this passage in the synagogue at Nazareth. Folding the book, He declared:

"This day is fulfilled this Scripture in your ears."
Christ also said:
"For this was I born, and for this came I into the world, that I should give testimony to the truth."
And St. Matthew reports:
"The people were in admiration at his doctrine for he was teaching them as one having power, and not as the scribes and Pharisees."

Christ taught dogmas
But why, you might ask, are you emphasizing the point that Christ was a Teacher? Because there are some misinformed individuals and groups who falsely maintain that Christ did not teach anything definite, that He was just a sort of super Good Fellow, who told people to be good, but who had no definite teachings or truths to give them.

Some benighted so-called Bible Christians even hold that Christ never taught any dogmas or doc­trines. The most hasty reading of the Bible belies that ignorant statement. Such people make this silly statement to undermine the influence of the Catholic Church, which is practically the only religious group with a defi­nite body of teachings that fit together. To that Church Christ made the promise that He would keep her from all error.

Newman wondered
Every intelligent person knows the story of that brilliant convert to the Church in the nineteenth century, Cardinal Newman. One of the keenest minds of all time, he read and studied and prayed himself into the true fold. As a small boy he once asked his mother:

"Mother, what church is the oldest church?"

"Oh," she admitted, "the Roman Catholic Church is the oldest Church."

"And why," asked the little fellow, "why is the Roman Catholic Church not the true church?"

"Because it left the truth in the fifth century," she answered.

"Oh, then, mother," he exclaimed thoughtfully, "the gates of hell prevailed against the Church of Christ, didn't they?"

That is the very thing Christ promised would not happen. And actually it did not happen. The Divine Teacher has given the assurance that His Church would never be subject to error in faith and morals. The Catholic Church is still teaching what Christ taught. Like Christ, she teaches defi­nite doctrines.

The Ideal Teacher
Our Lord was the ideal Teacher, because He was God. As God Christ knew all things. No teacher could ever say that. With all their learning pooled in one brain, the learned of all times and all places could not match the unlimited knowledge of the God-man. He knew in every detail not only what He was teaching, but also whom He was teaching. He knew every question from every angle. He knew just how every word and every idea was being received by His hearers. Would that we had some such gift.

Christ Taught as God
When you or I make a statement, especially if it be something new or something different from what has been believed, we must prove it, or at least refer to someone greater than ourselves as authority. Thus, when the prophets taught they always made it clear that they were simply repeating what God had told them. They were merely the mouthpieces of God.

Jesus, however, speaks in the first person. He begins His sermons with, "I say to you." That He had power not only to preach and explain the law, but also the power to make and change the law, we see from the changes He made in the Old Law and the new teachings He gave to men. From His words we see that Christ is the Lawmaker Himself. No wonder the people exclaimed after His sermons: "This man speaks as one having power."

Church with Authority
To His Church Christ gave the same right to speak with authority. Where today is there any church that speaks with the power and authority of the Catholic Church?

Some years ago a professor in one of our best known universities joined the Catholic Church, after years of study. When asked the reason for his conversion to Rome, he replied:
"Because the Catholic Church is the only one that speaks and acts with real authority."

His questioner raised this objection:
"Think of it, you have surrendered your will and your judgment to an organization."

"Not to an organization," the professor answered, "but to God."

But his questioner insisted:
"Why could you not submit your will and judgment to God in our church?"

"Because," explained the professor slowly and thoughtfully, "because God always speaks with authority, and the only Church in the world that so speaks is the Roman Catholic Church."

Indeed, just as Christ spoke as one having power, so His Church speaks as one having power.

What are some of Christ's Teachings?
What are some of Christ's teachings? First of all Jesus taught us that we have a Father in heaven, not a far-away, vague being, a sort of cloud floating around in the sky, an uncertain someone who is all might and majesty. No, Christ spoke of a loving Father to whom we should pray, "Our Father, who art in heaven."

Jesus taught us that He himself is God, that He and the Father are one, that He has come to tell us about heaven, to win it back for us, to give us an example, to suffer and even to die for us.

Again and again Christ repeated that man must give an accounting to God, that man must appear before Him, the Judge, that there is a life with­out end beyond the grave, a life that can be everlastingly happy or eter­nally sad.

To these essential truths Christ added a code of morals, making clear what is right and what is wrong. Lastly, but of immense importance, Jesus established a Church and told us that He would be with that Church for all time.

How dis Christ Teach?
We might illustrate Christ's method of teaching by the manner in which He brought out one truth, the principal truth of the lessons He taught. Note how Christ tried to teach the Jews that He was God.

In the beginning He merely hinted at it. He knew that the chosen people were expecting a rich and powerful Redeemer, not a poor carpenter's son. Christ, as it were, let them in gradually on this truth. He took into account their preju­dices and false ideas. Gradually He led them to the truth, but, oh, how He insisted, once He told them the big truth that He was God.

Sublime yet simple
Christ taught as One having power, so that the people marveled at His doctrine. Yet, He taught so that all might understand. He used plain, homely words, and illustrated His meaning with signs and parables and comparisons. His teaching is so sublime that no human mind could have originated it; yet so simple that the most unlettered can learn its funda­mentals.

His Example
A powerful help in His teaching was His example. More effectively than words His life prompted men to embrace the truth and follow the path of virtue. Christ not only told us; He showed us. That is the test of a true teacher.

Miracles
Besides His example, His practicing what He preached, there was some­thing else that gave weight to the words of Christ, namely, the wonders and miracles He performed.

He could and did give a lesson on forgiveness and then back it up with curing a man who was sick 38 years with paralysis. At a word He could cure one man or ten men of leprosy. From this stand­point alone, it is sheer folly to compare Christ with Socrates, or even with the greatest of the prophets, Moses and John the Baptist. He had no spe­cial doctrines for special friends. He told His apostles and disciples to preach to the whole world everything He had told them.

That teaching, furthermore, worked the greatest of miracles - it changed the face of the earth, it changed the hearts of men for the better.

Prophecies
Jesus further showed His superhuman wisdom by foretelling future events, which God alone could know. Three times He foretold His passion and resurrection. He predicted the triple denial of St. Peter, the treason of Judas, the destruction of Jerusalem, the scattering abroad of the Jews, and the growth and continuation of His Church.

Christ's prophecies were no mere guesses. Christ Himself gave us the reason for His prophecies:
"I tell you now before it comes to pass, that when it has come to pass you may believe that I am he." St. John, 13:19.

They tried to catch Him
The wisdom of Christ is also shown in those situations in which His enemies tried to snare Him. On several occasions the scribes and Pharisees set a trap to snare Him in His speech. They knew that His conduct was always above criticism, so they attempted to surprise and upset Him in some statement that they could use against Him. On everyone of these occasions, Jesus not only escaped the snare, but He sent His critics away confused and embarrassed.

God or Caesar
An example will make this clear. You remember the time when the scheming scribes asked our Lord whether it was lawful to give tribute, that is, to pay taxes to Caesar or not. That was a devilish question, when you know the circumstances.

Secretly the majority of Jews rebelled against paying taxes to the Romans. The Roman authorities, on the other hand, considered it treason to oppose the payment of these assessments. If Jesus said that it was lawful to give tribute, He would make enemies of the Jews. If He answered that it was unlawful to render the tribute, the Roman offi­cials would treat Him as a traitor. Jesus called for a coin of tribute, asking: "Whose are this image and the inscription?"

"Caesar's," they answered.

Then Christ declared:
"Render, therefore, to Caesar the things that are Caesar's, and to God the things that are God's." St. Matthew, 22:21.

They had not asked about God. Perhaps, they did not even think of God. But Jesus, in His wise reply, reminded them that they owed the tribute of keeping God's law in their dealings with their fellowmen. It was not only a clever and complete answer, it was a norm, a principle for the duties of citizenship in all ages and nations to come.

Incidentally, it is the norm we Catholics follow in all relations between Church and State. We have no double allegiance. We give to the State what belongs to the State, and we give to God what belongs to God. That is what Christ told us to do.

The wisdom of the Divine Teacher is without question. Although Jesus never attended school, yet "He taught as one having power." His hearers were forced to inquire:
"How come this man by this wisdom?" Even His enemies had to confess, "never did man speak like this man."

And ever since, even those who deny that Christ is the Son of God, admit to His superhuman wisdom and holiness. For example, Renan, a radical freethinker, speaks of Christ as "that sublime person, who presides per­petually over the destiny of the world."

Tortured for His Teachings
The sincerity of Christ in His teaching is shown in His willingness to suffer for what He taught. Jesus always had something definite to say and He said it - clearly, courageously. He would not stop teaching until His own blood would drown His voice.

In proof behold our Lord before Annas, a man grown old in wickedness, who twenty years before had been high priest, a man whose heart had been hardened instead of softened by the years. With devilish triumph Annas questions Christ about His doctrine and teaching. Jesus answered him:

"I have spoken openly to the world; I have always taught in the synagogue and in the temple, where all the Jews gather, and in secret I have said nothing. Why dost thou question me? Question those who have heard what I spoke to them; behold, these know what I have said." St. John, 18:20,21.

For that answer Jesus received a cruel blow. One of the servants, a coward if there ever was one, in order to please the high priest and win favor for himself, rushed up to the Redeemer and gave Christ such a fearful blow on the cheek that our Lord staggered. At the same time this fawning friend of the Jewish leader cried out:
"Is that the way thou dost answer the high priest?"

Christ showed the cruelty and injustice of it by responding:
"If I have spoken ill, bear witness to the evil; but if well, why dost thou strike me?" St. John, 18:23.

A blow upon the cheek, a blow of the fist, a blow of an iron-clad fist on the holy, heavenly face of Christ, that face which angels yearn to see. This blow was meant, not so much for the person of Christ. It was a blow at His teachings.

Attacked Today
That miserable minion of a miserable leader did not like what Christ taught. He knew that his master, Annas, did not like Christ's teaching. He knew that the court did not like it. Not having sense or wit to answer or refute, the coward put his answer in the form of a blow. History tells of many such cowards, of men who could not answer the teachings of Christ with facts or reason, so they took to blows, blows in the face of Christ's followers.

That cowardly soldier has many imitators today in the form of certain teachers, writers, columnists, politicians, dictators, and even so-called min­isters of the Gospel...who rain blow after blow on the Catholic Church because it will not change Christ's teaching.

Dying for Dogma
Annas sent Christ to Caiphas, the high priest of that year. Among other things Caiphas asked:

"I adjure thee by the living God that thou tell us whether thou art the Christ, the Son of God."

Jesus answered:
"Thou hast said it. Nevertheless, I say to you, hereafter you shall see the Son of Man sitting, at the right hand of the Power and coming upon the clouds of heaven." St. Matthew, 26:63.

The high priest tore his garments and shouted: "He has blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy. What do you think?"

"He is liable to death," was the verdict. St. Matthew, 26:65.

The Living Teacher
It remains for us to recognize the considerate care with which God has preserved His teachings in His Church, the Catholic Church. Realizing this fact we want to thank God again and again for making us the heirs of His truth.

Thank God for permitting you to sit at the feet of the living teacher, His Church, and to hear the living word as it is poured from living heart into living heart by God's divinely appointed and divinely guided teacher, the Catholic Church, the voice of Christ in our own day. Amen.
__________________
Adapted from With Christ Through Lent
by Fr. Arthur Tonne, OFM (©1951)

When "Social Justice" Becomes Scandal

From a dear Wisconsin friend, we learn:

A Catholic Church in Hudson, Wisconsin, Diocese of Superior, to to host FIVE pro-abortion politicians for a Social Justice forum, February 23, 2008.

St. Patrick's Catholic Church, Hudson, Wisconsin, Social Justice Conference "Healthcare 2008--Addressing Disparity Through Policy, Programs and Individual Actions."

Hudson Star Observer article
Invited politicians and/or representatives: U.S. Senators Kohl, Feingold; U.S. Rep. Ron Kind; Wisc. Senator Sheila Harsdorf; Wisc. Rep. Kitty Rhoades (voting records listed below).

The Wisconsin State Assembly has passed legislation mandating that all Wisconsin hospitals, including religiously-affiliated hospitals, must inform any self-described victim of sexual assault of “emergency contraception” and must provide it upon her request.

Two of the five pro-death politicians invited to this forum, Wisconsin Sen. Harsdorf and Wisconsin Rep. Rhoades (a Catholic and parishioner of St. Patrick's), voted pro-abortion, anti-Catholic, on this bill. The other U.S. representatives, U.S. Senators Kohl and Feingold, are both pro-death, both voting for partial-birth infanticide; U.S. Rep. Ron Kind, pro-death and voted for partial-birth infanticide.

Please respectfully e-mail or call Fr. Parr (pastor, St. Patrick's) and Bishop Christensen and ask them to uphold the USCCB statement that states: "the Catholic community and Catholic institutions" should not honor those "who act in defiance of our fundamental moral principles" with awards, honors, or "platforms which would suggest support for their actions."

Contact Father John Parr at: 715-381-5120x102; e-mail: jparr78@excite.com
Contact Bishop Christensen, Diocese of Superior, at: 715-392-2937x105, e-mail: Pat Wildenberg at pwildenberg@catholicdos.org
Click here for more information, documentation and history: Catholicism: One True Faith http://catholicismonetruefaith.blogspot.com

It's get out the vote time, so some "Catholics" put party before faith, and choose to call it "Social Justice." Those who support and promote the murder of the innocent unborn deserve no platform regardless of the topic of their "talks."

Their words ring hollow because they deny justice to the defenseless unborn and deprive them of their most basic right - the right to life. Catholics who promote (and allow) this kind of activity cause grave scandal among the faithful - pray for their sorry souls, especially during this Lenten season.

Just for Today, February 16

Ah! how little is their love of God, how weak is their devotion, who so easily put off the sacred communion! How happy is he, and acceptable to God, who so lives and keeps his conscience in such purity, as to be ready and well-disposed to communicate every day, if it were permitted, and he might do it without being noticed.
-Bk. IV, ch. x.
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During those long and trying weeks I had the un­speakable happiness of receiving Holy Communion every day. Even after the epidemic of influenza had ceased, I was still allowed to continue doing so for several months, although I had not asked for a privilege which was not granted to the rest of the Community.
- The Story of a Soul (L'Histoire d'une Âme)
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.

Thoughts and Counsels - February 16

God refuses no one the gift of prayer. By it we obtain the help that we need to overcome dis­orderly desires and temptations of all kinds.

-St. Alphonsus
________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)

Meditation for February 16, Three Types of Communities

In a letter to a Sister of the Visitation at Monial, Claude de la Colombiere observed that there is worldliness in religious communi­ties.

There are, of course, truly fervent communities:
"I know your religious institute thoroughly," he wrote, "I have found souls of such high sanctity among your Sisters that I have never known greater virtue."

There were, it seems, at the time of Claude de la Colombiere, communities whose fervor was only mediocre. Exterior irregulari­ties were rare, but the interior spirit was marred by a lack of generosity.

"Religious houses are filled with persons who keep their Rule, who get up on time, who go to Mass, to prayer, to confession and to Communion because it is the custom, because the bell rings and the others go. The heart has almost no part in what they do. They are absorbed in their own little ideas and plans, and are in­different to the things of God."

Finally, to quote again Claude de la Colombiere, "there are com­munities in which the religious thrive on aversion, murmuring, and revolt against the superiors; they disregard faults against poverty, consistently make light of little things, confess their sins in a des­ultory manner so that even on leaving the confessional they go around breaking silence, grumbling and murmuring for an hour after, and two or three years later we still notice no progress; the lax are till lax and the irregular are still irregular."

To what category do I belong? What do I contribute to the sanctity of the whole community, my parish, my family, my friends?

"Grant, O my God, that with all the intensity of my love for You and for my superiors, I may never do anything that would retard the progress of the community or diminish its fervor, and its spirit of service and love. On the contrary, may all that I do tend to holiness, fratemal love, and generosity towards You."
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)

Gospel for Friday,1st Week of Lent

Old Calendar: Saints Faustinus and Jovita, martyrs

From: Matthew 5:20-26

Jesus and His Teaching, the Fulfillment of the Law (Continuation)

(Jesus said to His disciples,) [20] "For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the Kingdom of Heaven.

[21] "You have heard that it was said to the men of old, `You shall not kill; and whoever kills shall be liable to judgment.' [22] But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, `You fool!' shall be liable to the hell of fire. [23] So if you are offering your gift at the altar, and there remember that your brother has something against you, [24] leave your gift there before the altar and go; first to be reconciled to your brother, and then come and offer your gift. [25] Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; [26] truly, I say to you, you will never get out till you have paid the last penny.
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Commentary:

20. "Righteousness": see the note on Matthew 5:6 (see below). This verse clarifies the meaning of the preceding verses. The scribes and Pharisees had distorted the spirit of the Law, putting the whole emphasis on its external, ritual observance. For them exact and hyper-detailed but external fulfillment of the precepts of the Law was a guarantee of a person's salvation: "If I fulfill this I am righteous, I am holy and God is duty bound to save me." For someone with this approach to sanctification it is really not God who saves: man saves himself through external works of the Law. That this approach is quite mistaken is obvious from what Christ says here; in effect what He is saying is: to enter the Kingdom of God the notion of righteousness or salvation developed by the scribes and Pharisees must be rejected.

In other words, justification or sanctification is a grace from God; man's role is one of cooperating with that grace by being faithful to it. Elsewhere Jesus gives the same teaching in an even clearer way (cf. Luke 18:9-14, the parable of the Pharisee and the tax collector). It was also the origin of one of St. Paul's great battles with the "Judaizers" (see Galatians 3 and Romans 2-5).

21. Verses 21-26 gives us a concrete example of the way that Jesus Christ brought the Law of Moses to its fulfillment, by explaining the deeper meaning of the commandments of that Law.

22. By speaking in the first person ("but I say to you") Jesus shows that His authority is above that of Moses and the prophets; that is to say, He has divine authority. No mere man could claim such authority.

"Insults": practically all translations of this passage transcribe the original Aramaic word, "raca" (cf. RSV note below). It is not an easy word to translate. It means "foolish, stupid, crazy". The Jews used it to indicate utter contempt; often, instead of verbal abuse they would show their feelings by spitting on the ground.

"Fool" translates an ever stronger term of abuse than "raca"--implying that a person has lost all moral and religious sense, to the point of apostasy.

In this passage our Lord points to three faults which we commit against charity, moving from internal irritation to showing total contempt. St. Augustine comments that three degrees of faults and punishments are to be noted. The first is the fault of feeling angry; to this corresponds the punishment of "judgment". The second is that of passing an insulting remark, which merits the punishment of "the council". The third arises when anger quite blinds us: this is punished by "the hell of fire" (cf. "De Serm. Dom. in Monte", II, 9).

"The hell of fire": literally, "Gehenna of fire", meaning, in the Jewish language of the time, eternal punishment.

This shows the gravity of external sins against charity--gossip, backbiting, calumny, etc. However, we should remember that these sins stem from the heart; our Lord focuses our attention, first, on internal sins--resentment, hatred, etc.--to make us realize that that is where the root lies and that it is important to nip anger in the bud.

23-24. Here our Lord deals with certain Jewish practices of His time, and in doing so gives us perennial moral teaching of the highest order. Christians, of course, do not follow these Jewish ritual practices; to keep our Lord's commandment we have ways and means given us by Christ Himself. Specifically, in the New and definitive Covenant founded by Christ, being reconciled involves going to the Sacrament of Penance. In this Sacrament the faithful "obtain pardon from God's mercy for the offense committed against Him, and are, at the same time, reconciled with the Church which they have wounded by their sins" ("Lumen Gentium", 11).

In the New Testament, the greatest of all offerings is the Eucharist. Although one has a duty to go to Mass on Sundays and Holy Days of Obligation, an essential condition before receiving Holy Communion is that one be in the state of grace.

It is not our Lord's intention here to give love of neighbor priority over love of God. There is an order of charity: "You shall love the Lord your God with all your heart, with all your soul and with all your strength. This is the great and first commandment" (Matthew 22:37-38). Love of one's neighbor, which is the second commandment in order of importance (cf. Matthew 22:39), derives its meaning from the first. Brotherhood without parenthood is inconceivable. An offense against charity is, above all, an offense against God.

[Note on Matthew 5:6 states:
6. The notion of righteousness (or justice) in Holy Scripture is an essentially religious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22 and 24). A righteous person is one who sincerely strives to do the Will of God, which is discovered in the commandments, in one's duties of state in life and through one's life of prayer. Thus, righteousness, in the language of the Bible, is the same as what nowadays is usually called "holiness" (1 John 2:29; 3:7-10; Revelations 22:11; Genesis 15:6; Deuteronomy 9:4).]
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Thursday, February 14, 2008

Just for Today, February 15

Son, if thou placest thy peace in any person for the sake of thy contentment in his company, thou shalt be unsettled and entangled. But if thou hast recourse to the everlasting and subsisting truth, thou shalt not be grieved when a friend departs or dies.

In Me the love of thy friend must stand; and for Me he is to be loved, whoever he be that appears to thee good, and is very dear to thee in this life. Without Me no friendship is of any strength, nor will it be durable; nor is that love true and pure of which I am not the author.
-Bk. III, ch. xlii.
________________

I have had to drink many a bitter chalice on account of my sisters. David spoke truly when he sang: Behold how good and pleasant it is for brethren to dwell together (Ps. cxxxii). But this union is consummated only at the price of much suffering. I did not enter Carmel in order to live with my sisters; on the contrary, I foresaw what a source of suffering they would be if I made up my mind not to give way to nature.

Theologians speak of the religious life as a martyrdom. Natural affection is not destroyed; as it becomes purer and more super­natural, it grows stronger, and it is with this affection that I love you, dear Mother, and my sisters. I am very happy to be allowed to fight for the King of kings with my family, but I should be quite content to be trans­ferred by Him to some other field of action. A command would not be necessary; a hint, a mere look would be enough.

As I realized that separation is a possibility, even at Carmel, I accustomed myself to live in Heaven; I accepted the prospect of exile among a strange people not only for myself, but for my beloved sisters. When our foundation, the Carmel of Saigon, asked for two of them, the question of sending them out was seriously entertained. The thought of the difficulties they would have to face, broke my heart, but I would not have said one word to keep them back.
-The Story of a Soul (L'Histoire d'une Âme)
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.

Thoughts and Counsels - February 15

After the flower comes the fruit: we receive, as the reward of our fatigues, an increase of grace in this world, and in the next the eternal vision of God.

-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)